Monday, December 12, 2011

Giving Judgement

بـسم الله الرحمن الرحيم

Narrated Buraida رضي الله عنه: Allāh's Messenger  said:

Al-Qudāt (judges) are of three types, two[1] of whom will go to Hell and one to Paradise. The one who will go to Paradise is a man who knows what is right and and gives judgement accordingly; but a man who knows what is right and does not give judgement accordingly and acts unjustly in his judgement will go to Hell,  and a man who does not know what is right and judges people with ignorance will go to Hell. [Reported by Al-Arba'a, and Al-Hākim graded it Sahih (sound)]

[1]This Hadith states two points. First, a person who does not know the truth and another person, who does not act upon the truth despite being aware of it, such persons shall equally be condemned to Hell-fire. It means that the knowledge without action has no value. Secondly, the possibility of committing a judgemental error exists for anyone who exercises a judgement. Had it not been so, people would not have been divided as such and making of such fine distinctions among them would have been out of place.


Source: Bulugh Al-Maram p. 491, under The Book of Judgement|Compiled by:Al-Hafiz Ibn Hajar Al-Asqalani, DARUSSALAM.

Sunday, November 13, 2011

The Virtues of Sūrat Al-Baqarah

The Virtues of Sūrat Al-Baqarah

In his Musnad, Ad-Dārimi recorded that Ibn Mas’ūd said, “Shayān departs the house where Sūrat Al-Baqarah is being recited, and as he leaves, he passes gas.” Ad-Dārimi also recorded that Ash-Sha’bi said that ‘Abdullāh bin Mas’ūd said, “Whoever recites ten Ayāt from Sūrat Al-Baqarah in a night, then Shayān will not enter house at night. (These ten Ayāt are) four from the beginning, Ayāt Al-Kursi (255), the following two Ayāt (256-257) and the last three Ayāt.”

In another narration, Ibn Mas’ud said, “Then Shayān will not come near him or his family, nor will he be touched by anything that he dislikes. Also, if these Ayāt were to be recited over a senile person, they would wake him up.”1

1 Al-ākim 2:260.


Source: Tafsīr Ibn Kathir (Abridged) vol.1|Tafsīr of Sūrat Al-Baqarah, Chapter 2, p. 96|Abridged by a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri, Maktaba Dar-us-Salam, 2003.

Tuesday, November 1, 2011

Abu Talhah Dawud Burbank and his Wife have Died

بـسم الله الرحمن الرحيم

Abu Talhah Dawud bin Ronald Burbank and his Wife Have Died

May Allaah have Mercy upon them both

Abu Talhah Dawud Burbank and his wife passed away earlier today, Tuesday 1st November 2011 (5th Dhul-Hijjah 1432H) - may Allaah shower them both with His abundant Mercy. 
(Their Janaazah will be prayed at the Haram Masjid in Makkah, after Fajr on Wednesday 6th Dhul-Hijjah, inshaa'Allaah)

The eyes shed tears, there is sadness and grief in the heart, but we only say things pleasing to our Lord. Indeed we are saddened by the passing away of our brother Abu Talhah, rahimahullaah and his wife (rahimahullaah).

"Innaa lillaahi wa innaa ilayhi raaji'oon."
"Indeed to Allaah we belong and to Him we shall return."

Allaah, the Most Perfect and the Most High, said,

"And give glad tidings to the patient - those who, when afflicted with a calamity, say 'Indeed to Allaah we belong and to Him we shall return.' It is those who will be rewarded with blessings and mercy from their Lord. And it is those who are the guided ones."

(Al-Baqarah 2:155-157)

Allaah's Messenger (salallaahu 'alayhi wassallam) said: "To Allaah belongs what He took, and to Him belongs what He gave. Everything is recorded with him for an appointed term.." (Ahkaamul-Janaa'iz of Al-Albaanee)

Both Abu Talhah and Umm Talhah were in a state of Ihraam, calling out the talbiyah wherein the Tawheed of Allaah, the sole right He has of worship is called out with an audible voice. The Messenger of Allaah (salallaahu 'alaihi wassallam) stated on an occasion when a Companion died in a state of Ihraam:

"Wash him with water and sidr (lotus), and shroud him in two garments. Do not embalm or perfume him, and do not cover his head or face. He will be resurrected on the Day of Judgment making the Talbiyah."
[Bukhaaree and Muslim]

They passed away in this month of Dhul-Hijjah on their way to Hajj in these, the most virtuous days in the world, as the Prophet (salallaahu 'alaihi wassallam) stated - days in which righteous deeds are most beloved to Allaah, the Most Merciful, the Most Majestic.

The bus they were on caught fire, and both of them were killed in the fire. Allaah's Messenger (salallaahu 'alaihi wassallam) stated:

"Death from burning is a Shahaadah (martyrdom)…" 
[Declared hasan by Shaikh al-Albaanee in Ahkaamul-Janaa'iz, p.55]

I have known Abu Talhah and his family (Umm Talhah) for twenty years. He has been my teacher, my friend, my confidant, an adviser, a support for myself and my family throughout this time. In the depths of battles practically throughout the whole of the nineties he stood firm against the people of misguidance and bid'ah, translating material in clarification of the haqq and propagating the haqq, without any compromising or fearing the blame of the blamers. He stood firm against the Soofees, the Ash'arees, the Khawaarij and the Shi'ah - he translated the works of the scholars both past and present, making clear the path of Ahlus-Sunnah wal-Jamaa'ah. He defended the honour of the scholars such as Shaikh Ibn Baaz, Shaikh Shaikh Al-Albaanee, Shaikh Muqbil bin Haadee and Shaikh Rabee al-Madkhalee when the partisans and the innovators in the West tried to dishonour and discredit them. He became a symbol and a sign of Salafiyyah in the West, and we do not praise anyone beyond Allaah, the Most High.

He translated scores of books of the Scholars, he translated 'At-Tawassul' of Shaikh al-Albaanee (rahimahullaah) and thereby clarified the belief of Ahlus-Sunnah in opposition to the grave worshippers and Soofees. He translated 'The Reality of Soofism' of Shaikh Muhammad bin Rabee al-Madkhalee (hafidhahullaah), he translated 'The Explanation of the Three Principles' of Shaikh Ibn Uthaimeen (rahimahullaah), he translated 'The Methodology of the Prophets in Calling to Allaah' of Shaikh Rabee' al-Madkhalee (hafidhahullaah), he translated 'The Explanation of the Creed' of Imaam al-Barbahaaree (rahimahullaah), and much more besides.

In the nineties, when the da'wah was in its infancy, many people left the Salafi Manhaj, preferring the paths of innovation - Dawud (rahimahullaah) saw them come and saw them go, but he would not join them in their opposition. Rather he would advise those who were once with us upon this path of Sunnah, he would show great concern for them so that they not become misguided. He would make du'aa for them, and then leave their affair to Allaah, and stop his association with them, only for the sake of Allaah. He would not compromise with them, nor praise those who opposed this blessed Manhaj. He was the first person to translate the rudood (refutations) of Shaikh Muqbil, Shaikh al-Albaanee and Shaikh Rabee' against Jam'iyyah Ihyaa Turaath al-Islaamee - he stemmed and almost cut off their bid'ah in the UK by way of these translations (by the permission of Allaah). Allaah had blessed him with skills of translation that I have not seen equaled in the West, and Allaah knows best.

The Scholars loved and praised him and spoke highly of him, and were saddened at his passing away as has been narrated from Shaikh Muhammad bin Haadee, Shaikh Rabee', Shaikh Muhammad al-Anjaree, Shaikh Ahmad as-Subay'ee and Shaikh Falaah bin Ismaa'eel. In fact, Shaikh al-Anjaree (hafidhahullaah) called me himself seeking news about Abu Talhah and his wife - he made du'aa for them and praised them for their nobility and virtues, and then he made du'aa for their children and ended by giving me some valuable advice.

Shaikh Muqbil (rahimahullaah) heard of the excellence of Dawood and wrote a tazkiyyah for him nearly fifteen years ago! Shaikh Abdus-Salaam Burjiss Aal Abdul-Kareem (rahimahullaah) used to sit with us and advice us with the importance of knowledge and adhering to the Salafi Manhaj - he loved the company of Abu Talhah as did Shaikh Muhammad bin Haadee upon their several visits to Birmingham. There has not been a time that I have met with Shaikh Muhammad bin Haadee except that he would ask about the welfare of Abu Talhah. I recall back in 1999 when I was in Kuwait sitting in a gathering of mashayikh and they had heard that one of the children of Abu Talhah had become ill - they spoke well of him and made du'aa for his child. Then they asked me to convey their salutations to him. When Shaikh Abdus-Salaam Burjiss (rahimahullaah), a former judge and scholar of Riyadh, would visit us from time to time in Birmingham along with Shaikh Muhammad bin Haadee, he would bring gifts - he knew the shyness of Dawud, and would ask me to pass the gift to him on his behalf.

He started teaching regularly in the mid 90's upon the advice of Shaikh Muhammad al-Anjaree. This was after Shaikh al-Anjaree saw that the people of partisanship had left us and scattered, and we were few in number who remained upon the Sunnah and Salafiyyah. So Shaikh al-Anjaree encouraged him to step up and teach the people what he possessed of knowledge and call the people to Salafiyyah. So we set up classes, and only a handful sat in those duroos of ours in the early days - as this was in the era of the split from JIMAS and after Ihyaa Turaath (with the help of Suhaib Hasan and Green Lane) had poisoned many of the people with their hizbiyyah. But Abu Talhah persisted and continued not flinching from the immense task ahead of him. Shaikh al-Anjaree requested from me to remain close to Abu Talhah, to support him, encourage him and strengthen him in his determination.

Slowly but surely the numbers grew, the da'wah spread, the opposers were silenced, the truth became clearer and clearer. The da'wah of the scholars took root, wal-hamdulillaah. Abu Talhah would teach from the well-known books, such as 'Kitaabut-Tawheed' of Shaikh ul-Islaam Muhammad bin Abdul-Wahhaab, 'Al-Aqeedatul-Waasitiyyah' of Ibn Taymiyyah, 'Riyaadhus-Saaliheen' of an-Nawawee, 'as-Saheehah' of Shaikh al-Albaanee and many others. With these efforts and the efforts of others, and by the Grace of Allaah, Birmingham became a destination for Salafis in the UK, an island of Salafiyyah in this land. People traveled and moved with their families to Birmingham. The scholars heard of the efforts being made and when asked about the da'wah in Europe, they would praise the efforts of the brothers in Birmingham at 'Salafi Publications', and encourage co-operation with them (such as Shaikh Muqbil) and even living amongst them, if one could not migrate to a Muslim land (such as Shaikh Ubaid, Shaikh Falaah and Shaikh al-Anjaree). We worked collectively and tirelessly in disseminating the Salafi da'wah: Abu Talhah, Abu Hakeem, Abu Iyaad (and others), and there is no doubt regarding the prominent and exceptional role Abu Talhah (rahimahullaah) played in conveying this da'wah over the last 20 years.

Abu Talhah (rahimahullaah) continued and never stopped calling the people to the aqeedah and the manhaj and the fiqh and the akhlaaq and the adaab of the Salaf - not for one moment have I known him to be upon anything other than that. He was firm upon the Sunnah, not compromising - if he knew something to be the haqq, he would hold to it with his molar teeth. Though he lived far from the Masjid, he would still walk miles to reach the Masjid as-Salafi, hoping for the reward from Allaah and a removal of sin for every step that he took, rahimahullaah. I would ask him, "Dawood, why do you not learn to drive?" He would respond, "No thank you, I'm fine walking," and we would laugh. He would not carry a mobile phone, and had no interest in having one, as he knew it would occupy him away from "more important matters". He would rarely travel out of Birmingham for da'wah, and on several occasions he would seek our advice before traveling. He was a loving and caring husband and father, with a beautiful sense of humor. He was full of information, and we would talk for hours sometimes about the Deen and worldly matters of interest, but never was he lewd or foul ever. He was conscious of time and being on time and not wasting time. In the trips to visit the Mashayikh of Saudi Arabia, I would share the hotel room with him, we would talk for hours about the affairs of da'wah - sometimes he would disappear, and we would not see him for hours - then he'd reappear clutching bags of books that he had picked up at some obscure bookshop in Makkah or Madinah, then he'd sit down flicking through them for hours. He'd return to the UK, quite often with overweight luggage! We'd have fun discussing the various scenarios to expect at the airport when our bags are weighed. He would say, "Well if Abu Hakeem can get away with it, so will I... inshaa'Allaah!". In 2001 before Hajj, Abu Talhah called me and said, "I've got some news.. I'm going Hajj, inshaa'Allaah." I replied, "Maashaa'Allaah Dawood! Excellent news!" He said, "Would you like to come along?" I responded, "Love to Dawood, but can't really afford it right now. Maybe next year." So he said, "I will arrange the tickets.. just say yes." I said, "I don't want to put anyone through difficulty." He said, "So you're coming, inshaa'Allaah." I said, "Yes! Inshaa'Allaah." Generous and giving till the last, rahimahullaah. It was the most enjoyable and memorable Hajj I have performed. We stayed in some strange apartments (!!), and never left each others side throughout the nearly four weeks, and we used to often recall that Hajj (and reminisce and smile) - that we performed alongside several other brothers: Abu Amaan, Abu Hammaad, Jamaal ad-Deen, Abu Abdul-Kareem, Maqsood, Abdul-Hameed and others. After that Hajj, there was never a time that Abu Talhah went to Makkah and Madinah except that myself, Abu Hakeem and Abu Iyaad accompanied him.

He was from the founders of al-Maktabah as-Salafiyyah and a pillar of its early success, as his translations and research were an invaluable part of the da'wah. It is amazing looking back at where we began in the early 90's and how much we have gone through - and all praise is due to Allaah - that Salafiyyah has tens and thousands of adherents now in the UK, and to think that Allaah had decreed Abu Talhah (rahimahullaah) to be a leading figure in that call, and we praise no one beyond Allaah. My brothers and sisters, make no mistake, he (rahimhullaah) remained steadfast till the last.

I invited him to my home only a few weeks ago, him and his family and his children. They spent the day with us till just before Maghrib. We spoke about the early days of the da'wah when we were isolated, yet stood firm and we spoke of the duroos in those days, classes that were based around the manhaj of tasfiyyah and tarbiyyah. How the people abandoned us, prevented us and how the Mashayikh stuck by us and would advise us, and then we would return back 're-charged' and enthused with energy, walhamdulillaah, Shaikh Muhammad bin Haadee, Shaikh Rabee' and Shaikh al-Anjaree being the most instrumental in encouragement! May Allaah bless and preserve our mashiyikh.

We spoke of the sittings with the scholars, when Abu Talhah, Abu Hakeem, Abu Iyaad, Hasan as-Somaalee and myself would go regularly to Saudi Arabia and sit with the scholars; the hajj and 'umrahs that we made together - happy times and tough battles, memories that we cherished dearly. And how we have grown into middle-age upon this da'wah, and how many scholars have passed away; and how old the living ones have become. We spoke about Shaikh Rabee' (hafidhahullaah) a lot, and Abu Talhah expressed how much love he had for the Shaikh, and how angered he is at those who speak ill of him, and of Shaikh Ubaid and Shaikh Muhammad bin Haadee (whom he loved greatly). We spoke about natural health and issues related to natural medicine, as he was a proponent of natural foods and healthy living. He loved our brother Abu Iyaad and would praise him often for his efforts in the da'wah and his translations, and in bringing to the forefront the importance of Prophetic medicine and healthy living by eating healthily. We spoke in this visit of his to my home about where to get hold of organic and raw food, we exchanged websites of organic suppliers - his sons sat, listened and participated in our discussions with polite and useful comments, showing the excellent tarbiyyah of the parents upon their children. We spoke for hours, in the pleasure of each others company.

Umm Talhah (rahimahallaah) was a caring and careful mother - a joyful character who loved her children and cared immensely for the Sunnah and its implementation in the home. A day before she left for Hajj, she rang our home and spoke to my wife about how she was so overjoyed that Allaah, the Most Perfect and Most High, had given her another opportunity to perform Hajj, this endeavour for Allaah's sake. May Allaah unite these two loving parents with their children once more in the highest and most noble company, in the highest level of Jannah.

Wallaahi, my brothers and sisters, I have do not know of anyone in the West more meticulous in acting upon the Sunnah than Abu Talhah - he would know fine details of how the Messenger (salallaahu 'alaihi wassallam) walked, talked, ate and behaved and he would follow him in that precisely. He was from the shyest of the people, from the most humble and with the least concern for the world and its glitter. I do not say this out of flattery for anyone, nor to raise a person above his level, but rather from my truthful knowledge of him. And this is something that was witnessed by Shaikh Muhammad bin Haadee, Shaikh Falaah bin Ismaa'eel and Shaikh al-Anjaree amongst others. They would mention this to us about Abu Talhah (rahimahullaah) in his absence and praise his humbleness. Myself and Abu Hakeem have heard this from our mashayikh.

There is no doubt that we are saddened at the loss of our brother and his wife, especially those of us in the arena of da'wah! My brothers such as Abu Hakeem, Abu Iyaad, Hasan as-Somaalee, Kashiff Khan, the Shoorah of al-Maktabah as-Salafiyyah (Abu Junaide and Abu Fudayl) and others, may Allaah preserve them all, as well as those who attend the duroos and frequent the Masjid - all have expressed their sadness at the departure of this beloved brother and his wife. Myself and Abu Hakeem have received calls and messages from all across the UK, and the USA, Canada, KSA, Kuwait, the Caribbean, and Sri Lanka (to name a few) mentioning their sadness at the loss of our brother and sister - yet we utter only those words which please our Lord, the Mighty and Majestic.

O Allaah! Forgive Abu Talhah and forgive Umm Talhah, elevate their position amongst the guided ones, and raise good successors for them from their offspring. Forgive us and them, O Lord of the worlds, expand and illuminate their graves, for them both. Allaahumma Ameen!

Abu Khadeejah 'Abdul-Waahid Alam
Birmingham, UK.



He Died On Prayer! (Ustaadh Abu Hakeem Bilal Davis on Abu-Talhah Dawud Burbank (rahimahullaah)

Bismillahi wal hamdulillaah was salaatu was salaamu alaa rasulillaah

Ammaa ba'aad:

After arriving for hajj with the Premier Hajj group yesterday,alhamdulillaah so far Allaah has facilitated ease in the performance of the hajj.With the expected crowds and Hujjaaj in their millions the Hajj is now well underway.

While driving from the airport to Makka I could not help reflecting on my dear brother and companion Daawood (rahimahullaah).

I thought about how Allaah fulfilled for him a wish of his I remember hearing him say more than once:

“I don’t want to die here”

It made me think about my own loved ones and how much we take them for granted.

I reflected upon the manner in which he spent his life teaching the Sunnah and spreading it and it brought to mind something mentioned in the biography of Al Imaam Ash Shaikh Muhammad ibn Abdil Wahaab (rahimahullaah).And it is that he used to make the du’aa “Allahumma ijalnee mubaarakan” (O,Allah!Make me Mubarak) that is O,Allaah make me source of blessings for those who contact with me.

And those who really knew him will know that he was a source of good and khair for the Muslims of the west generally,the people of Sunnah specifically.

I met a brother today from the UK in Mina who when we spoke of Abu Talha he wept and said that I was carrying out various acts today and I realized that most of what I know and practice of the Sunnah I learnt by way of Abu Talha,and the reality is that many in the west if they will reflect will share the sentiment.

Even after his death there is no one that knew him that I meet except that he says that this has caused him to look at himself and think about what deeds he will leave,realize how much he needs to improve and question what type of end he will have.

I also spoke to his sons who are fine examples of young men upon the Sunnah not leaving the Sunnah even in adversity.From the shrouding to the movement of the body to the burial their concern has only been whether or not it has all been in accordance to the Sunnah.They were invited to the house of Deputy Minister of Hajj in Saudi Arabia who gave them pieces of the Kiswa (cloth that covers the Ka’bah) for them and their siblings.

As far as the our brothers Janaaza then it was honourable,having a police convoy similar to the funerals of Saudi dignitaries having more than 2 million worshippers praying over him with Ameer Naa’if being among the attendees.

But possibly the profound thing thas reached me so far is what many people don’t know and that is just before the accident Daawood had started praying dhuhr in the coach and soon after (in literally seconds I’m told by the brothers who were there) it was engulfed in flames!

When they went to view the body they realized he died with his right hand over his left hand over his chest!

We ask Allaah to forgive them both and bless us with a husnul khaatima (good end)

Wa sallallaahu ‘alaa nabiyinaa Muhammad

Abu Hakeem

Forwarded by Sister Hiba Bint  ‘O’ Yusuf dated November 5, 2011@12:05 pm through e-mail.

Friday, October 21, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 4)

HAJJ AND UMRAH GUIDE Trials and Tribulations Expose People’s Realities

Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A


By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: What is the ruling about someone who goes to Makkah without intending Hajj or Umrah?
Answer: Anyone going to Makkah without that intent, such as a salesman, office worker,postal worker, driver or others who have business there - such people are not required to assume ihram unless they wish to. This is understood from the Prophet's statement about the meeqats: "They are for those who come from them and those who come from beyond them who intend Hajj or Umrah. "So one who crosses a Meeqat not intending Hajj or Umrah does not need ihram, and that is mercy and facilitation from Allah to His servants.
Question: What should the pilgrim of tamattu’ and qiran do when he is unable to offer a sacrifice (hadi)?
Answer: When he is not able to offer the hadi he must fast three days during Hajj and seven days when he returns to his family. He has a choice concerning the three days - if he wishes he can fast them before Eed Day or if he wishes he can fast them on the three days of tashreeq. Allah has said:
وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا تَحْلِقُوا (١٩٥)
 رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ
 مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۚ
 فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ
 لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
"And complete the Hajj and Umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary, must offer] a ransom of fasting or charity or sacrifice. And when you are secure, then whoever performs Umrah followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford one] - then a fast of three days during Hajj and seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah, and know that Allah is severe in penalty." (2:196)
And in Saheeh al-Bukhari,both Aisha and Ibn Umar related:
"Fasting the days of tashreeq was not allowed except to those who could not obtain a sacrificial (hadi)."
It is preferable if one can fast the three days before the Day of Arafah, and he should not be fasting on the Day of Arafah because the Prophet stayed in Arafah without fasting and he forbade fasting on the Day of Arafah for those who are in Arafah. The three days can be fasted either consecutively or seperately and that is true of the seven at home as well. Allah did not stipulate they be fasted consecutively but only said:
وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ
"And seven when you have returned."
For one unable to obtain a hadi, fasting is preferable to asking people to provide one for him to slaughter.
Question: Is it allowable for a woman to use pills to prevent her monthly period or delay it at the time of Hajj?
Answer: It is allowable for a woman to use pills to prevent menstruation when she fears it at that time. But it should be after the consultation of a medical specialist for the protection of her health. She may also use them in Ramadhan if she prefers to fast along with the other people.
Question: What is the ruling about someone who comes to a meeqat [for ihram] at a time other than the months of Hajj?
One who approaches a meeqat does so in one of two conditions:
1. He arrives there outside of the months of Hajj, such as in Ramadhan or Shaban. The sunnah for him is to assume ihram for Umrah, intending it in his heart and saying, "Labbayk for Umrah", and continuing to recite the talbiyah often until he reaches the Kabah. There, he ceases the talbiyah, makes a tawaf of seven circuits, prays two rakahs behind Maqam Ibrahim, performs seven trips of sai between as-safa and al-Marwah and then shaves the hair of his head or shortens it. By that he has completed his Umrah and is freed from all the restrictions of ihram.
2. He arrives at the meeqat during the months of Hajj, which are Shawwal, Dhul-Qadah and the first ten of Dhul-Hijjah. He can choose between three things: Hajj alone, Umrah alone or joining them together. When the Prophet reached the meeqat in Dhul-Qadah for the Farewell Hajj, he gave his companions a choice between these three. The sunnah for one who is not bringing with him a sacrificial animal is to enter ihram for Umrah, and do as mentioned previously for the person crossing a meeqat outside the months of Hajj, because the Prophet ordered his companions as they approached Makkah to make their ihram for Umrah, and stressed that.
Question: My mother is advanced in age and wants to perform Hajj, but there is no mahram for her in her country. To bring a mahram would cost a large sum of money, so what is the ruling in such a case?
Answer: Hajj is not an obligation for her because it is not permissible for her to travel to Hajj without a mahram whether she is young or old. If a mahram is available she should perform Hajj, but if she dies without doing so someone should make Hajj on her behalf using wealth from her estate. Otherwise, if someone volunteers to use his own wealth to perform Hajj for her it is good and righteous.
Question: When it is permissible to appoint a substitute to stone the pillars? Are there days when it is not allowed to appoint a substitute?
Answer: It is permissible to appoint a substitute for rami (stoning) of all the pillars for one who is ill or weak, for the pregnant woman who fears harm, for the nursing woman or who has no one to stay with her children, for the elderly man or woman and any others who cannot for some reason perform rami. Also, the guardian of a young child stones for him/her. The substitute stones first for himself and then for the other person at each pillar unless he has already stoned for himself that day, in which case he does not begin with himself. However, it is only permissible to appoint someone who is performing Hajj. Anyone not performing Hajj may not act as a substitute for the stoning, and if he does, it will not fulfill the duty of the person who appointed him.
Question: I sometimes read tafseers of the Qur'an while not in a pure state, as during the monthly period, for example. Am I to be blamed for that and have I earned any sin by it?
Answer: There is no problem in the menstruating or postpartum woman reading books of tafseer, or in reciting the Qur'an aloud without touching the mashaf (which contains only the words of Allah) according to the most correct view of the scholars. However, a person whose impurity is due to marital intercourse or ejaculation should not recite the Qur'an at all, excepting seperate verses, until he takes a bath (ghusl). It was confirmed about the Prophet (that he was not kept from reciting the Qur'an by anything except janabah (sexual impurity).
Question: I wore a face mask during Umrah without knowing that it is not permitted. What is the expiation for that?
Answer: Since the face mask, which is the niqab, is among the things prohibited during ihram, the woman who wears it must offer a ransom (fidyah).That means either to a slaughter a sheep or goat, feed six poor people or fast three days. But that is on the condition that she had knowledge of it and remembered, so if she wore it out of ignorance of the ruling or while having forgotten its prohibition or that she was in the state of ihram, there is no ransom. It is only for someone who does it deliberately.

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TRANSCRIBER'S NOTE: Many typos corrected, updated on 6/16/2019 @ 10:20 PM

Wednesday, October 19, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 3)


Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A


By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: A person was performing tawaf around the Ka'bah and in the fifth circuit, for example, before he completed it the iqamah for prayer was called. So he prayed and then stood up to complete his tawaf. Does the fifth circuit count for him when he continues from where he stopped, or is the circuit annulled so he must begin it again from the black stone?

Answer: It is correct that in such a case the circuit is not invalidated and he may begin from the place he paused to pray with the imam.

Question: We live in Australia, and every year a large group of Australian Muslims perform the obligatory Hajj. We travel from Sydney, and the first landing point for us could be anyone of three: Jeddah, Abu Dhabi or Bahrain. Where is our Meeqat? Do we assume ihram from Sydney or from some other place?

Answer: Neither Sydney, Abu Dhabi or Bahrain is a meeqat for Hajj or Umrah. Nor is Jeddah a meeqat for those from outside like you; rather, it is a meeqat for its residents. You should assume ihram at the first meeqat you pass over by air on your way to Makkah. The Prophet said upon designating the meeqats, “They are for those who come from them and those who come from beyond who intend Hajj or Umrah.”  

(Al-Bukhari and Muslim)

You can ask one of the airline crew to inform you before approaching it and if you make the intention to enter ihram for Hajj and Umrah and recite the talbiyah before the meeqat for fear of crossing it without ihram, it is alright. Preparation for ihram by removing hair, bathing and wearing the ihram garments can be done in any place, even at home before setting out.

Question: What is the ruling about someone who entered ihram for qiran, i.e.,  both Umrah and Hajj, but did not slaughter a sheep or feed the poor or fast? Then he left Makkah after the Hajj was over and is now far from al-Masjid al-Haram and the sacred places.

Answer: He must slaughter a sacrificial animal for his qiran Hajj in Makkah al-Mukarramah or else appoint a trustworthy substitute to do it for him and distribute the meat to the poor there. He may eat from it and give some to whomever he wishes. If he is unable to offer the sacrifice he should fast ten days.

Question: A pilgrim completed all the pillars and requirements of Hajj except tawaf al-ifadhah and al-wada. If he did tawaf al-ifadhah on the last day of his hajj, which is the second day of tashreeq, but did not do tawaf al-wada, saying that one tawaf is sufficient, while he is not from the people of Makkah but from another city in the Kingdom of Saudi Arabia, what should he do?

Answer: If the case is a described and tawaf al-ifadhah was performed immediately before his departure, it is also suffices as tawaf al-wada, as long as he has finished stoning the pillars.

Question: I performed Hajj as ifrad and did tawaf and sa’i before the stay in Arafah.Must I do sa`i again following tawaf al-ifadhah?

Answer: One who intended Hajj as ifrad (without Umrah) or Qiran (Hajj and Umrah together) and then went to Makkah, performed tawaf and sa’i and remained in ihram without cutting the hair - that sa’i is sufficient and he does not have to do sa’i again.When he does tawaf al-ifadhah the day of Eed or after, it is sufficient (without sai) as long as he has not released himself from ihram until the day of sacrifice (Eed). Or, when he has brought with him the sacrificial animal and does not release himself from the ihram of Hajj and Umrah until the Eed day, then the first sa’i is sufficient and there is no need for him to do the second one. The second sa’i is only for tamattu, when the person had released himself from ihram after Umrah and assumed it once again for Hajj. He must then do a sa’i for Hajj as well as the sa’i for Umrah.

Question: What is the ruling about someone who goes to Makkah without intending Hajj or Umrah?
Answer: Anyone going to Makkah without that intent, such as a salesman, office worker, postal worker, driver or others who have business there-such people are not required to assume ihram unless they wish to. This is understood from the Prophet's statement about the meeqats: “They are for those who come from them and those who come from beyond them who intend Hajj or Umrah”. So one who crosses a Meeqat not intending Hajj or Umrah does not need ihram, and is mercy and facilitation from Allah to His servants.
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Tuesday, October 18, 2011

Time For Hijrah!

Shaykh ul Islaam Ibn Taymiyyah  رحمه اللهsaid:

“The state of a place reflects the state of a person. It is possible to be sometimes a Muslim and at other times a disbeliever; sometimes sincere and at other times hypocritical; sometimes good and pious and at other times rotten and corrupt. Thus, a person becomes like the place of his abode. The migration of a person from a land of disbelief and profanity to one of faith and probity is an expression of repentance and of his turning away from disobedience and perversion to belief and obedience. This is so until the Day of Resurrection.”

Majmoo’ ul-Fataawaa, 18/284

Posted by Umm Sufyaan Fatima of (note: website down) kindly visit for more of her translations.

Sunday, October 16, 2011

HAJJ AND UMRAH GUIDE - By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta (Part 2)


Compiled and Prepared by Talal bin Ahmad al-Aqeel
Introduction by Minister of Islamic Affairs, Waqf, Da’wah and Irshad
Salih bin Abdul-Aziz bin Muhammad Aal ash-Shaikh

At-Tahqeeq wal-Eedhah by Shaykh Abdul-Aziz bin Abdullah bin Baz
Sifatul Hajj wal-Umrah by Shaykh Muhammad bin Salih bin Uthaymeen
Ahkam Takhtass bil Muaminat by Dr.Salih bin Fawzan al-Fawzan
Hisnul-Muslim by Shaykh Sa’eed bin Wahf al-Qahtani
Fatawa al-Lijnah ad-Da'imah from the Permanent Committee for Religious Research, Riyadh, S.A


By Shaykh Abdul-Aziz bin Baz, Shaykh Muhammad bin Uthaymeen and the Permanent Committe for Research and Ifta

Question: Is it allowable for a pilgrim to do the sa`i of Hajj before tawaf al-ifadhah?

Answer: If his ihram is for ifrad or qiran, then he may do the sa’i before tawaf al-ifadhah when he does it following tawaf al-qudum,as did the Prophet and his companions who brought with them sacrificial animals.

As for tamattu’, it requires two sa`i twice:

First, when the pilgrims arrives in Makkah for Umrah
Second, for Hajj, preferably done after tawaf al-ifadhah because sa`i normally follows tawaf. If one should do it before the tawaf it is most probably alright, for when someone said to the Prophet ,
“I did sa`i before the tawaf”, he said, “No problem.”

The pilgrim on the day of Eed performs five rites as ordered:

1. Stoning the large pillar
2. Sacrificing an animal
3. Shaving or shortening the hair
4. Tawaf al-ifadhah
5. Sa`i between as-safa and al-Marwah except if he had done sa’i for the Hajj of ifrad or qiran after tawaf al-qudum. It is preferable this order, but if one does some of the rites before others, especially in a case of need, it is acceptable. This is mercy and facilitation from Allah.

Question: What is the ruling about someone who performs Umrah for his father after he had made Umrah for himself by going to the place of ihram in Makkah, at-Taneem? Is his Umrah valid or must he assume ihram from the original meeqat?

Answer: When you have made Umrah for yourself and are released from ihram, then you wish to do an Umrah for your father if he is deceased or unable, you can go to a place outside the borders of the haram, such as at-Taneem, and assume ihram there. It is not necessary for you to travel to the meeqat.

Question: Should one pronounce the intention (niyyah) aloud at the time of ihram?

Answer: A Muslim should not pronounce what he intends except in the case of ihram,since this was done by the Prophet . However, for prayer and tawaf, he should not pronounce the intention by saying, “Nawayt an usalli... (I intend to pray) such and such prayer” or “I intend such and such tawaf”, for that is an innovation in religion, and declaring it in a loud voice is worse. If pronouncing the intention was lawful it would have been made clear by the Prophet to the Muslim ummah, either by word or deed, and the pious predecessors would have put it into practice.
Because it has not come down to us from the Prophet or from the Sahabah we know it is an innovation (bidah), and the Prophet said,

“The worst of affairs (in religion) are the newly invented ones, and every bidah is misguidance.” (Narrated by Muslim)

He  also said,

“Whoever brings into this practice of ours something that is not a part of it - it is rejected.” (Al-Bukhari and Muslim)

And in another version from Muslim:

“Whoever does a deed not according to our practice - it is rejected.”

Question: Is it permissible to perform tawaf al- wada with tawaf al- ifadhah when a person will be leaving Makkah immediately and returning to his country?

Answer: There is no problem in that. If a person delayed tawaf al- ifadhah and after stoning the pillars and completing the other hajj rites he plans to leave, he may intend tawaf al- wada with tawaf al - ifadhah. If he does each seperately he has earned additional good, but when he does tawaf al-ifadhah intending also al- wada or intends both together it is sufficient for him and he has fulfilled the obligation.

Question: I am a resident of Jeddah and have performed Hajj seven times. But I did not perform tawaf al-wada because people said that there is no wada (farewell) for residents of Jeddah. Is my Hajj valid or not? Inform me, and may Allah reward you.

Answer: It is required of the residents of Jeddah and others in the same situation, such as the people of Taif, not to leave hajj except after tawaf al-wada. This is according to the Prophet's saying when addressing the pilgrims: “Let none of you leave until his last rite is at the House.” (Muslim)

And Ibn Abbas reported that the Prophet ordered the people to make their last rite at the House, but he made an allowance for the menstruating woman. (Al-Bukhari and Muslim)

Anyone who neglects it must offer a sacrifice as ransom (fidyah), which is a seventh share of a camel or cow, or one sheep or goat, to be slaughtered in Makkah and distributed among its poor. He should also repent, ask Allah's forgiveness and truthfully resolve not to do it again.

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