₦airaland Forum

Yes, how you get money to everything matters talkless of making sacrifice. In essence, your money must not come from Haram

PMBfirstson:
Assalamualaikum my musim brothers, please i have a question and my question is, does how one got the money to buy the animal for the sacrifice really matters? If yes please enlight me more on that please... Thanks

IdisuleOurOwn:
Lukgaf, try to translate the bolded words to English for those who don't understand Arabic



This is rampant. It is the order of the day.

Thanks for your attention.

Hujjaj (Those performing Hajj)
Taqobalalahu Mina waminkum (May Allah accept it from you and us)
Qurbani (sacrificial animals like Ram)

Ask my question and dont be trouble maker? why did you choose to post here? you have attested you are a Muslim before commenting and was it not that you are lieing?

HajimeSaito:
How'd you know I'm not a MUDSLIME? You're absolutely right. It was probably revealed to you by your "prophet". Either that or you've been looking at my profile pic.

Asalam Alaekum Waramotulah Wabarakatuh and Eid Mubarak to you all.

The purpose of the thread is for you to wish your Muslim friends and families celebrating Eid all over world. While we are doing that, do not forget It is important we rejoice today because Allah spare our life among many lives taken this since last year Eid. Similarly, we should not forget to pray for our brethren all over the world who because of one thing or the other couldn't celebrate today's Eid peacefully like those in Hospital, Prison, ID camps , battle fields e.t.c. It is imperative to pray for the Hujjaj too.

Also, let me at this junction say one of the lessons from Eid is to rejoice and make others happy, try and give foods and killed qurbani to those starving if you are able and kill one, seek for forgiveness, visit your friends and family and don't use today as an avenue to commit atrocities like drinking beers, organising carnivals, committing Zina and other sinful and shameful acts. Remember only Allah knows the last Eid we will partake. I pray Allah in His infinite mercy allow us to witness more of Eids in this Earth in peace, health, wealth and happiness before we return to Him. On behalf of my family, I say TaqobalaLah Mina Wa minkum (Ameen)

Cc:
Sissie
Mukina
Seun
Lalasticlala
Friends
Nairalanders and
All Muslims in the world.

can I help you? By the way, what are you doing on this thread? you are not a Muslim, so it is not meant for you.

HajimeSaito:
Isn't this Lukgaf the same person who tried to stupidly argue that Leah Sharibu's plight is on the same level as that attention seeking law school troublemaker?

EID L ADHA SPECIAL

Etiquette And Rulings For Celebrating Eid-ul-adha

https://www.nairaland.com/4686985/etiquette-rulings-celebrating-eid-ul-adha

Eid L Adha: Conditions Of Udhiya (sacrificed Animals)

https://www.nairaland.com/4687031/eid-l-adha-conditions-udhiya#70450119

Eid: Etiquette Of Qurbani (slaughtering)
https://www.nairaland.com/4687013/eid-etiquette-qurbani-slaughtering#70450033

Eid-l-adha 2018: Thread To Wish Your Loved Ones
https://www.nairaland.com/4687190/eid-l-adha-2018-thread-wish-loved#70452583


This is for your information Sirs, mukina2, Sissie.

These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice:

1- One that is blind in both eyes.

2- One that has eaten more than it can stand, until the danger has passed.

3- One that has encountered difficulty in giving birth, until all danger has passed.

4- One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.

5- One that is unable to walk because of a defect.

6- One that has had one of its forelegs or hind legs cut off.

If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above.

-4-

The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.

A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission.

-5-

No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid.

-6-

It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim.

But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.

It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.

https://islamqa.info/en/36755

Praise be to Allaah.
There are six conditions for the udhiyah:

-1-

It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning):

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food”

[al-Hajj 22:34]

Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others.

-2-

It should have reached the age stipulated in sharee’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim.

A mature animal means one that is considered to be an adult.

In the case of camels it means one that is five years old.

For cattle, it means one that is two years old.

For sheep it means one that is a year old.

The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old.

-3-

It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:

1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective.

2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on.

3 – Obvious lameness, which prevents the animal from walking normally.

4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148.

Ettiquettes of Qurbani

1. The knife which is used for slaughtering should be well sharpened.

2. The knife should not be sharpened in front of the animals

3. The animal should be given food and water before it is slaughtered

4. The animal should not be brutally dragged along to the place of slaughter

5. The animal should be slaughtered at an isolated place away from other animals

6. The animal shouold be laid on the ground with ease, and not with undue force

7. One should hasten in slaughtering. Undue delay must be avoided

8. The animal should be left for a while after slaughtering before commencing skinning

9. after slaughtering, the head should not be cut off nor should the animal be skinned until all movements has completely stopped

10. It is necessary to slaughter with the name of Allah (tasmiyah). The proper words for the tasmiyah are "Bismillahi Allahu Akbar".

11. If a Muslim forgets to say the tasmiyah at the time of slaughtering, then the animal is still Halaal. He does not need to say the words afterwards. However if he/she leaves it out intentionally, then the animal is not Halaal.

12. It is more virtuous to slaughter the animal with one's own hands. If one is unable to slaughter, it is advisable to witnesses the sacrifice

Ref: Jamiatul Ulama, SA

Qurbani or Udhiyah as it is widely referred to, is a significant religious practice in Islam performed all over the world by billions of Muslims on Eid-ul-Adha and the two days following it. For the sake of clarity and to inform those who are not familiar with the concept, it is the practice of slaughtering an animal, usually a sheep, goat or a cow, as an offering to Allah SWT.

As mentioned earlier, this is very important religious practice. Therefore, careful attention should be given to every detail no matter how big or small so as to see to it that Qurbani is conducted properly and in full accordance with the rules of Islam. Below we will talk about a few important guidelines related to Udhiya and Qurbani rules.
(Muslimmaids)

The Sunnahs that the Muslim should observe on the day of Eid are as follows:



1 – Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.

Al- Nawawi (may Allaah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha:

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.

Ibn Hajar (may Allaah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah. Al-Fath, 2/446

Whoever does not have any dates may break his fast with anything that is permissible.

But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid

This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]

It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allaah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”

Ibn Shihaab al-Zuhri (may Allaah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu, Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise).” See al-Irwa’, 3/126.

4 – Offering congratulations

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another, “May Allaah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on.

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allaah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.


5 – Adorning oneself on the occasion of Eid.

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948.

The Prophet (peace and blessings of Allaah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.

It was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.

So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

[b]6 – Going to the prayer by one route and returning by anoth[/b]er.

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.

And Allaah knows best.
https://islamqa.info/en/36442

May Allah make us witness the Eid

Eid Al-Adha, also known as the greatest day of hajj is the last month of the Islamic calendar.Abu Dawud reported, the Prophet (P.B.U.H) said, “The greatest day in the sight of Allah, may He be blessed and exalted, the day of sacrifice”.

“Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous.” (Qur’an 16:120-121)

Eid-ul-Adha is a day of numerous acts of worship including the `Eid prayer, offering the sacrifice, reciting Takbir (glorifying Allah), and widespread remembrance of Allah.

Taking a Bath prior to the Eid prayer
One of the companions of the Prophet (p.b.u.h), Al- Nawawi (may Allah have mercy on him) related that the Muslims Scholars had unanimously decided that it is beneficial to take a bath for the `Eid prayer.

Feasting from the sacrifice after the Prayer on `Eid al-Adha
Scholars highly recommended muslims, not eat anything on Eid al-Adha, until one comes back from the Eid prayer, so as to eat first from the sacrifice if he has a sacrifice. He is permitted to eat before the prayers if he is not going to offer a sacrifice.

Takbir on the Day of `Eid
This is considered one of the most significant Sunnahs on the day of `Eid.

Reciting Takbir through the route to the Mosque till the Imam is present was a common practice among the Muslims in the early generations. A tradition relates that Ibn Shihab al-Zuhri (may Allah have mercy on him) used to say, “The people used to recite Takbir from the time they came out of their houses until the imam came in.”

Sunnahs say Takbir on `Eid Al-Adha starts on the first day of Dhul-Hijjah and continues till sundown on the last day of Tashriq.

http://musliminc.com/etiquette-and-rulings-for-celebrating-eid-ul-adha-9397

You must watch this video of Ajimobi saying he was advised to demolish Fresh FM on the basis he is against thier government



https://www.youtube.com/watch?v=RsI6DcwhPPU

Lalasticlala

And so?

Praise be to Allaah.
The saheeh Sunnah indicates that a child may do Hajj and be rewarded for it, but that does not count as the “Hajj of Islam” (obligatory Hajj). Muslim (2378) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: A woman lifted up a child of hers and said: O Messenger of Allaah, is there Hajj for this one? He said: “Yes, and you will have the reward.”

Al-Nawawi said in Sharh Muslim:

This is used as evidence by al-Shaafa’i, Maalik, Ahmad and the majority of scholars that the Hajj of a child counts and is valid, and he will be rewarded for it, but it does not count as the Hajj of Islam (the obligatory Hajj), rather it is regarded as a voluntary Hajj. This hadeeth clearly states that.

Al-Qaadi said: They are unanimously agreed that it does not count as the obligatory Hajj, which he must do after he reaches puberty, except for a small group who held an odd view and said that it does count. But the scholars did not pay any attention to this view.

The words of the Prophet (peace and blessings of Allaah be upon him) “and you will have the reward” mean that this is because of her carrying him and making him avoid the things that are forbidden to the pilgrim in ihraam, and do what the pilgrim does. End quote.

Al-Khattaabi said:

It is Hajj for him in the sense of reward, without being counted as Hajj in the sense of obligatory Hajj if he lives until he reaches puberty and becomes a man. This is like prayer; he should be told to pray when he becomes able to pray, although it is not obligatory for him, and the reward will be written for him by the bounty of Allaah, and also for the one who tells him to pray and teaches him to do so. If he does Hajj then he must do the all the rituals, such as standing in ‘Arafah and circumambulating around the Ka’bah, being carried if he is unable to walk, and doing saa’i between al-Safa and al-Marwah, and other actions of Hajj. End quote from ‘Awn al-Ma’bood.

Al-Tirmidhi (926) narrated that al-Saa’ib ibn Yazeed said: My father took me for Hajj with the Messenger of Allaah (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage when I was seven years old. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Any child who does Hajj then reaches puberty, he must do Hajj again.” Narrated by al-Shaafa’i in his Musnad; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (686).

We have previously discussed the Hajj of a child and its consequences in the answer to question no. 3240 and 49028.

And Allaah knows best.

https://islamqa.info/en/85299

It is not an over statement that children of teen and those that are yet to reach the age of Mukalaf (puberty) join people around the world to perform Hajj (Pilgrimage) in the Holy land, Makkah. The thread seeks to answer question of whether thier Hajj will be accepted

1. It is the day on which the religion was perfected and Allaah’s Favour was completed.

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”

2. It is a day of Eid for the people who are in that place.

The Prophet (peace and blessings of Allaah be upon him) said: “Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”

3. It is a day by which Allaah swore an oath.

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

“And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years.

It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5. It is the day on which Allaah took the covenant from the progeny of Adam.

It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.

And Allaah knows best.

https://islamqa.info/en/7284


Finally, I urge all of us to put the day in mind and try to remind other Muslims. It is imperative to use the period to pray for all what we need ranging from Aljannah Firdaos, good health, peace, wealth, our leaders and particularly for our dear country, Nigeria. May Allah count us among those that will witness the day (Ameen)

The day of Arafah falls on every 9th day of DhulHijjah of Islamic calendar (equivalently, Monday, 20th of August, 2018 for this year). It is recommended that Muslim Fast and perform some good deeds in this Day because of the virtues buried in this day. Below are some of the virtues of the day of Arafah:

Mukina2, Sissie, seun, lalasticlala and all Nairaland Muslim.

when are you guys buying your Ram. Don't forget mine biko. May Allah count us among those that will witness this year and many Eid in peace, good health and wealth

Olaide Oyelude, Katsina

With less than a week to the Eid El-Kabir festival, preparations for the annual event have reached feverish pitch in Katsina State with many ram traders hawking the animals in the state capital and surrounding towns of Batsari, Malumfashi, Charanchi, Jibia , Daura and Funtua, among others.

Many traders from other parts of the country, especially from Ilorin, Ibadan and Lagos, were also seen combing surrounding towns and villages in Katsina in search of cheap rams which they intended to resell in their respective states.

Investigation showed that prices of rams as well as other consumables, commonly used during the festival, were still stable as of press time.

Prices of rams in Katsina ranged between N24,000 and N65,000, depending on the size and the bargaining power of the buyer.


A ram seller, who gave his name as Kasali Yekini from Ibadan, said he and his colleagues, some of who were from Lagos, had been to Batsari, Maiadua, Charanchi, Baba-mutummu and Kongwolam towns, in search of cheap rams.

He said they were able to get some animals which they were taking to the southern part of the country for sale.

Yekini declined to disclose how much he purchased the rams, declaring only that “the market is fair.”


Bus fares to Lagos, Abuja and Kaduna ranged from N6,000;N3,000 to N1,700, although there were indications that they might go up on the eve of the festival.

An official of the state chapter of National Union of Roads Transport Workers Union, who begged for anonymity, however, ruled out fare hike during the festival, insisting that the union frowned on it during the period.

Many passengers were seen at the central motor park, travelling out of the city for the celebration.


Visit to major markets and shopping centres, including the central market, Kofa Marusa, Kofa Kwaya and Green House, also showed a huge number of shoppers buying cloths.

https://punchng.com/lagos-ibadan-traders-flood-katsina-to-buy-sallah-rams/

And so?

This Mr Looter is talking. If na Muslim who talked... Some will want to kill themselves...mtcheew

God will punish all of u Lagbara olohun

God sleep baba. Your period has passed sir

MEMORY143:
the content is correct but the heading is misleading, op, pls note u said 21st of August is Arafah day instead of eidel adha. kindly correct that

SubhanaLah, I made a mistake with the subject... Mod (Sissie, mukina and lalasticlala), can you kindly modify the heading sir... 20th is Arafah while Eid is 21st ... JazakumLah khaer

MEMORY143:
the content is correct but the heading is misleading, op, pls note u said 21st of August is Arafah day instead of eidel adha. kindly correct that

Balet:
What you wrote is totally misleading.
This is the correct version.
The Saudis sighted the moon this evening hence:
Tomorrow is 1st of zulhijja
20th August is 9th of zulhijja and Arafat day
21st of August is 10th of zulhijja and Eid is Sallah day

Many thanks

Saifullah01:
WRONG INFORMATION
The Saudis sighted the moon this evening hence:
Tomorrow is 1st of zulhijja
20th August is 9th of zulhijja and Arafat day
21st of August is 10th of zulhijja and Eid is Sallah day

I don't think what I wrote was contrary to what you said here sir. Could you pls kind go through it again sir?

May Allah make us witness this year Eid, be with one brothers and sisters in Hajj and make us witness more of it on earth in peace, good health and wealth. (Ameen).

Cc:
Mukina2, Sissie, lalasticlala

Virtues of the first days of DhulHijjah

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 first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one 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 first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 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.

Sheikh Muhammed Salih Al-Munajjid

https://islamqa.info/en/1699

The Supreme Court of the Kingdom of Saudi Arabia has announced the first of Eid Al Adha as August 21 after the Zul Hijjah moon was sighted on Saturday evening.

Therefore, the Day of Arafat will fall on Monday, August 20.

https://www.khaleejtimes.com/region/saudi-arabia/Zul-Hijjah-moon-sighted-11-day-Eid-Al-Adha-holiday-to-begin-on

Hi friends,

Who can give these four pictures of the President Buhari and Senate President Saraki the best captions

7.

It is not permissible for anyone to have the aim of earning money by performing Hajj on behalf of another; rather his aim should be Hajj and reaching those holy places, and doing an act of kindness towards his brother by performing Hajj on his behalf.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:

Performing Hajj on behalf of another person is something that is mentioned in the Sunnah. A woman asked the Messenger (blessings and peace of Allah be upon him): The command from Allah to His slaves to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle; can I perform Hajj on his behalf? He said: “Yes.” In the case of performing Hajj on behalf of another in return for payment, if one’s aim is the payment, Shaykh al-Islam [Ibn Taymiyah] (may Allah have mercy on him) said: The one who performs Hajj in order earn a living will have no share in the Hereafter; as for the one who takes payment in order to perform Hajj, there is nothing wrong with that. But the one who takes payment in order to perform Hajj on behalf of another should have the intention of using the money he takes to help him to perform Hajj, and he should also have the intention of meeting his companion’s need, because the one who has asked him to do it on his behalf is in need and is happy to find someone who can do it in his stead. So he should have the intention of doing an act of kindness towards him in performing Hajj on his behalf. Then his intention will be good. End quote.

Liqaa’aat al-Baab al-Maftooh, 89, question 6

And he (may Allah have mercy on him) said:

It is unfortunate that many of those who perform Hajj on behalf of others only do so in order to earn money. But this is haraam for them, because it is not permissible to do acts of worship with the intention of worldly gain. Allah, may He be exalted, says (interpretation of the new):

“Whosoever desires the life of the world and its glitter; to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein.

They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do”

[Hood 11:15-16]

“But of mankind there are some who say: ‘Our Lord! Give us (Your Bounties) in this world!’ and for such there will be no portion in the Hereafter”

[al-Baqarah 2:200].

Allah does not accept any act of worship that is not done for His sake, and the Messenger of Allah (blessings and peace of Allah be upon him) forbade earning money in places of worship. He (blessings and peace of Allah be upon him) said: “If you see anyone buying or selling in the mosque, then say: May Allah not make your trade profitable.” If this has to do with the one who makes place of worship into a place for earning wealth, and he is to be prayed against, asking that Allah not make his trade profitable, then how about those who make the act of worship itself a means of worldly gain, as if Hajj were a commodity or a profession like that of a builder? You find the one who is asked to perform proxy Hajj asking for more and bargaining, saying: This is too little; this is not enough; give me more, for So and so gave me such and such, or So and so offered me such and such, and other such words that turn acts of worship into a profession. Hence the Hanbali fuqaha’ (may Allah have mercy on them) clearly stated that hiring a man to perform Hajj on behalf of someone else is not valid. Shaykh al-Islam Ibn Taymiyah said: The one who performs Hajj in order to earn money has no share in the Hereafter. But if he takes on the task of performing it on behalf of another for a religious purpose, such as if he intends to benefit his brother by performing Hajj on his behalf, or if he intends to do more acts of worship, du‘aa’ and dhikr in the holy places, then there is nothing wrong with that and it is a sound intention.

Those who take on the task of performing Hajj on behalf of others should make their intention purely for the sake of Allah, may He be exalted, and their intention should be to fulfil their desire to worship around the House of Allah, remembering Him and calling upon Him, as well as fulfilling their brothers’ needs by performing Hajj on their behalf. They should keep away from worldly intentions of earning money. If they have no intention in their hearts other than earning money, then in that case it is not permissible to take on the task of performing Hajj on behalf of others. If a person takes on the task of performing Hajj on behalf of another with the proper intention, then the money that he receives is all his, unless it was stipulated that he should return anything that is left over. End quote.

Ad-Diya’ al-Laami‘ min al-Khutab al-Jawaami‘, 2/477, 478

8.

If a Muslim dies without having performed the obligatory Hajj, and he met all the conditions of it being obligatory, then it is obligatory to perform Hajj on his behalf from the wealth that he left behind, whether he left instructions to that effect or not.

The scholars of the Standing Committee said:

If a Muslim dies without having performed the obligatory Hajj, and he met all the conditions of it being obligatory, then it is obligatory to perform Hajj on his behalf from the wealth that he left behind, whether he left instructions to that effect or not. If someone who has already performed Hajj for himself performs Hajj on his behalf (i.e., on behalf of the deceased), then his Hajj on his behalf is valid and is acceptable in fulfilment of the obligation. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Munayyi‘

Fataawa al-Lajnah ad-Daa’imah, 11/100

9.

Will the one who performs Hajj on behalf of someone else have the reward of Hajj in full and will he go back (free of sin) as on the day his mother bore him?

The scholars of the Standing Committee said:

With regard to evaluating the Hajj that a man performs on behalf of someone else, and whether it is like the Hajj he does for himself, or is lesser or greater in virtue, that is known only to Allah, may He be glorified. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Munayyi‘

Fataawa al-Lajnah ad-Daa’imah, 11/100

And they said:

If a person performs Hajj or ‘Umrah on behalf of another, with or without payment, the reward for Hajj or ‘Umrah will go to the one on whose behalf he did it, but there is the hope that he will also have a great reward, commensurate with his sincerity and his desire to do good. For everyone who reaches al-Masjid al-Haraam and does a great deal of different types of supererogatory acts of worship there, there is the hope that he will attain a great deal of good if his actions are sincerely for the sake of Allah. End quote.

Fataawa al-Lajn ah ad-Daa’imah, 11/77, 78

Imam Ibn Hazm (may Allah have mercy on him) said:

It was narrated from Dawood that he said: I said to Sa‘eed ibn al-Musayyab: O Abu Muhammad, for which of them is the reward, for the one who performs Hajj or the one on whose behalf it is performed? Sa‘eed said: Allah’s bountry, may He be exalted, encompasses both of them.

Ibn Hazm said: Sa‘eed (may Allah have mercy on him) spoke the truth.

Al-Muhalla, 7/61

Whatever the proxy does of good deeds other than the rituals of Hajj, such as praying in the Haram, reading Qur’an, and so on, the reward for that will go to him and not to the one who appointed him as his proxy.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:

The reward for actions connected to Hajj will go in its entirety to the one who appointed him as his proxy; with regard to the extra reward for prayers and tawaaf that he does voluntarily outside of the rituals of Hajj, and reading Qur’an, (that reward) will go to the one who performs Hajj, not the one who appointed him as his proxy. End quote.

Ad-Diya’ al-Laami‘ min al-Khutab al-Jawaami‘, 2/476

10.

The best is for a son to perform Hajj on behalf of his father, and for a relative to perform Hajj on behalf of his relative, but if he hires a stranger to do it, that is permissible.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:

My mother died when I was young, and she hired a trustworthy person to perform Hajj on her behalf. My father has also died, and I heard from some of my relatives that he performed Hajj.

Is it permissible to hire someone to perform Hajj on behalf of my mother, or must I perform Hajj on her behalf myself? Also, should I perform Hajj on behalf of my father when I heard that he had performed Hajj?

He replied:

If you perform Hajj on their behalf yourself, and strive hard to complete Hajj in the manner prescribed in Islam, that is preferable. But if you hire a person who is religiously committed and trustworthy to perform Hajj on their behalf, there is nothing wrong with that.

The best is for you to perform Hajj and ‘Umrah on their behalf. You may also hire someone to perform Hajj and ‘Umrah on their behalf. This is part of your honouring them and treating them kindly. May Allah accept (good deeds) from us and from you. End quote.

Fataawa ash-Shaykh Ibn Baaz, 16/408

11.

It is not stipulated that the one who performs Hajj on a person’s behalf should know his name; rather it is sufficient for him to have the intention to perform Hajj on his behalf.

The scholars of the Standing Committee were asked:

I have approximately four relatives who have died among my paternal uncles and aunts and grandparents, both men and women. But I do not know the names of some of them. I want to send people to perform Hajj on behalf of each of them at my own expense.

They replied:

If the matter is as described, with regard to those whose names you know, both men and women, there is no problem. With regard to those whose names you do not know, it is sufficient for you to intend it to be on behalf of both men and women among your paternal and maternal uncles and aunts, according their ages and descriptions, And it is sufficient to have the intention to do that, even if you do not know their names. End quote.

Fataawa al-Lajnah ad-Daa’imah, 11/172

12.

It is not permissible for the one who has been appointed to perform Hajj on behalf of someone else to appoint someone else to do it except with the consent of the one who originally appointed him.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:

It is not permissible for the one who has taken on the task of performing Hajj on behalf of another to appoint someone else to do that, whether for a small or large payment, except with the consent of the one who gave task to him. End quote.

Ad-Diyaa’ al-Laami‘ min al-Khutab al-Jawaami‘, 2/478

13.

Is it permissible to appoint a proxy for a supererogatory Hajj (Hajj naafil)?

There is a difference of scholarly opinion concerning this matter. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) favoured the view that it is not permissible to appoint a proxy except for the obligatory Hajj.

The Shaykh (may Allah have mercy on him) said:

If a man has already performed the obligatory Hajj and wants to appoint someone to perform a naafil Hajj or ‘Umrah on his behalf, there is a difference of opinion concerning that among the scholars. Some of them said that it is permissible and some of them said that it is not allowed. What is more likely to be correct in my view is that it is not allowed, and that it is not permissible for anyone to appoint someone to perform Hajj or ‘Umrah on his behalf if that is naafil, because the basic principle concerning acts of worship is that they should be done by the individual himself. Just as no one should appoint another person to fast on his behalf – even though if he died and still owed obligatory fasts, his heir should fast them on his behalf – the same applies to Hajj; Hajj is an act of worship that a person should do himself and it is not an act of charity for the benefit of someone else. If an act of worship is a physical action that the person should do himself, it is not valid for someone else to do it on his behalf except in cases mentioned in the Sunnah, and there is no report in the Sunnah about anyone performing a naafil Hajj on behalf of someone else. This is one of the two opinions narrated from Ahmad, i.e., that it is not valid for a person to appoint someone else to perform a naafil Hajj or ‘umrah on his behalf, whether he is able to do that or not.

By expressing this opinion, we want to encourage those who are well of and physically able to perform Hajj themselves, because some people let years go by without going to Makkah, relying on the idea of sending someone to perform Hajj on their behalf every year, so they miss out on doing Hajj on the grounds that they are appointing others to perform Hajj on their behalf. End quote.

14.

One should seek out good, sincere and trustworthy people who have knowledge of the rituals of Hajj to perform proxy Hajj (Hajj al-badal).

The scholars of the Standing Committee said:

The one who wants to appoint someone to perform Hajj on his behalf should seek out one who is religiously committed and trustworthy, so that he may be confident that he will do what is required. End quote.

Fataawa al-Lajnah ad-Daa’imah, 11/53

And Allah knows best.