₦airaland Forum

Praise be to Allah.
Many people have a careless attitude concerning Hajj al-badal. There are guidelines, conditions and rulings on Hajj al-badal. We will mention whatever we can of them, in the hope that Allah will cause people to benefit thereby.

1.

Hajj al-badal is not valid in the case of the obligatory Hajj on behalf of one who is able to perform Hajj himself.

Ibn Qudaamah (may Allah have mercy on him) said:

It is not permissible for one who is able to perform Hajj himself to appoint someone else to perform the obligatory Hajj on his behalf, according to scholarly consensus. Ibn al-Mundhir said: The scholars are unanimously agreed that if a person is required to perform the obligatory Hajj and he is able to perform Hajj, it is not acceptable for someone else to perform Hajj on his behalf. End quote.

Al-Mughni, 3/185

2.

Hajj al-badal may be performed on behalf of a sick person who has no hope of recovery, or one who is physically incapable, or one who has passed away, but not on behalf of one who is poor or one who is unable to do it because of political or security circumstances.

An-Nawawi (may Allah have mercy on him) said:

The majority (of scholars) are of the view that it is permissible to appoint a proxy for Hajj on behalf of the deceased and one who is incapable and has no hope of recovery. Al-Qaadi ‘Iyaad gave the reason why the Maaliki madhhab differed from the majority concerning this matter, which was that they thought that the hadeeth about fasting on behalf of the deceased and doing Hajj on behalf of the deceased was not sound. But this is not correct and the hadeeth is sound. It is sufficient evidence of its soundness to note that Muslim quoted it in his Saheeh.

Sharh an-Nawawi ‘ala Muslim, 8/27

The hadeeth to which an-Nawawi (may Allah have mercy on him) referred and noted that some of the Maalikis regarded it as unsound is as follows:

It was narrated from ‘Abdullah ibn Buraydah that his father (may Allah be pleased with him) said: Whilst I was sitting with the Messenger of Allah (blessings and peace of Allah be upon him), a woman came to him and said: I gave a slave woman in charity to my mother, then she died. He said: “Your reward is assured, and she (the slave woman) has been returned to you as an inheritance.” She said: O Messenger of Allah, she owed one month’s fasting, should I fast on her behalf? He said: “Fast on her behalf.” She said: She never went for Hajj, should I perform Hajj on her behalf? He said: “Perform Hajj on her behalf.”

Narrated by Muslim, 1149

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Those who regard it as permissible to appoint a proxy for Hajj were unanimously agreed that it is not acceptable for the obligatory Hajj except when it is done on behalf of one who has passed away or who is paralysed. That does not include the one who is sick, because there is the hope that he may recover; or the one who is insane, because there is the hope that he may come back to his senses; or the one who is imprisoned, because there is the hope that he may be released; or for the one who is poor, because there is the hope that he may become independent of means.

End quote from Fath al-Baari, 4/70

The scholars of the Standing Committee were asked:

Is it permissible for a Muslim who has performed the obligatory Hajj to perform Hajj on behalf of one of his relatives in China, because he is not able to travel in order to perform the obligatory Hajj?

They replied:

It is permissible for the Muslim who has performed the obligatory Hajj on his own behalf to perform Hajj on behalf of someone else, if the other person is not able to perform Hajj himself because he is elderly, or sick with an illness from which there is no hope of recovery, or because he has died, because of the saheeh hadeeths that speak of that. But if the person on whose behalf he wants to perform Hajj is not able to perform Hajj because of some temporary reason which it is hoped will pass, such as illness from which there is the hope that he will recover, or because of the political situation, or if the route is not safe and so on, then it is not acceptable to perform Hajj on his behalf. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Qa‘ood

Fataawa al-Lajnah ad-Daa’imah, 11/51

3.

Proxy Hajj (Hajj al-badal) cannot be done on behalf of one who is financially incapable (and cannot afford to go for Hajj), because the obligation of Hajj is waived for the one who is poor. Rather proxy Hajj is done for the one who is physically incapable.

The scholars of the Standing Committee were asked:

Is it permissible for someone to do ‘Umrah or Hajj on behalf of his relative who lives far away from Makkah and does not have the means of travelling there, even though he is (physically) able to do tawaaf (circumambulation of the Ka‘bah)?

They replied:

Your relative is not obliged to perform Hajj so long as he is not able to afford it. It is not valid to perform either Hajj or ‘umrah on his behalf, because he would be physically able to do both if he was present himself in the holy places. It is only valid to do them by proxy on behalf of one who has died or one who is physically unable to do that himself. End quote.

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

Fataawa al-Lajnah ad-Daa’imah, 11/52

4.

It is not permissible for anyone to perform Hajj on behalf of another unless he has already performed Hajj for himself. If he does do that, then his Hajj counts for him and not for the other person.

The scholars of the Standing Committee said:

It is not permissible for a person to perform Hajj on behalf of another person before he performs Hajj for himself. The basic principle concerning that is the report narrated by Ibn ‘Abbaas (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) heard a man saying, Labbayk ‘an Shubrumah (Here I am (O Allah, for Hajj) on behalf of Shubrumah). He said: “Have you performed Hajj on your own behalf?” He said: No. He said: “Perform Hajj on your own behalf, then on behalf of Shubrumah.” End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abdullah ibn Ghadyaan

Fataawa al-Lajnah ad-Daa’imah, 11/50

5.

It is permissible for a woman to perform Hajj on behalf of a man, and for a man to perform Hajj on behalf of a woman.

The scholars of the Standing Committee said:

Performing Hajj on behalf of another person is permissible, if the proxy has already performed Hajj for himself. The same applies to paying a woman to perform Hajj on behalf of your mother, because it is permissible for a woman to perform Hajj on behalf of a woman or a man. There is proven evidence from the Messenger of Allah (blessings and peace of Allah be upon him) concerning that. End quote.

Fataawa al-Lajnah ad-Daa’imah, 11/52

6.

It is not permissible for anyone to perform Hajj on behalf of two or more people in one Hajj, but it is permissible to do ‘Umrah for himself – or on behalf of someone else – and to do Hajj on behalf of a different person.

The scholars of the Standing Committee said:

It is permissible to perform Hajj on behalf of one who has passed away and on behalf of one who is still alive but is unable to perform Hajj. But it is not permissible for a person to perform Hajj once and make it on behalf of two people. Hajj can only be done on behalf of one person, and the same applies to ‘Umrah. But if someone does Hajj on behalf of one person and he does ‘Umrah on behalf of another person in the same year, that is acceptable so long as the pilgrim has already performed Hajj and ‘Umrah on his own behalf. End quote.

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

Fataawa al-Lajnah ad-Daa’imah, 11/58

Method of Parenting

Generally, there are three methods of parenting and they can be categorized as follow:

Dictatorial: Here, we see what is called control-oriented. Parents make the rules. The children have minimal rights, they are told what to do. Adults work and dictate work to kids; often do not pray, but order kids to pray. The parents mix their own laws with God’s one. They teach one thing but do another thing. They dictate solutions to the problems.

Permissive: The parents give unnecessary freedom to the children. They are left by themselves and they can do whatever they like. They are not told what is right or wrong. There is a very little rule if any. No routines, adults go to work and the children have fun. Neither of them cares about prayer. The children sometimes shout and say abusive words to their parents.

Middle way: The middle way is where; Parents give limited freedom to the children. They are shown what they should and shouldn’t do. They are thought to know their rights and their responsibilities as an individual as well as a member of family. The rules and routines are for whole family members. They pray together. God’s laws and rules are applied. Parents and the children live by what they say. Differences are mutually resolved. This method works better and is the closest to the Islamic approach. It balances the rights and the responsibilities, less confrontation and where necessary, the same rules apply to both the child (ren) as well as parents.

http://jamiat.org.za/parenting-in-islam/

What is Good Parenting?

As mentioned earlier, being a good parent does not necessarily mean your children will be good. So, it is important to always improve your knowledge of parenting. You should not follow others blindly. What works for A, might not necessarily work for B. Likewise, what worked for your parents when they were raising you, might not necessarily work for yourself in raising your own children. Hence, good parenting happens when a person creates for a child a stable, nurturing home environment, a positive role model, and plays a positive and active part in a child’s life. Good parents provide moral and spiritual guidance, set limits, and provide consequences for a child’s behavior. Good parents accept responsibility for the total development of the child and guide the child in making sound and healthy life decisions through open communication and mutual respect.


Spouse Relationship

Spouse relationship is one of the first areas that parents should examine. Having healthy and comprehensive relationship with your wife at home, especially when your children are around, contributes a lot to the well-being of the family. It indirectly educates your children to love and respect others as they see their parents doing at home. The children usually grow up with the reflection of the family’s values and principles that are set by the parents at home. If these principles and values are founded with true love, respect, tolerance and dignity, the children will mostly inculcate them in their behaviors and carry forward with them in their lives. The lucky ones will straighten on these behaviors or expand them with the education they later get from school and from other experience in life. Unfortunately, the unlucky ones are often altered by bad influences from friends, pressure of some societal factors or bad choices they later make in life.

Patterns of Spousal Relationship

There are three patterns of relationship which determine the kind of relationship a person has with his wife: domination, lack of communication, and Justice and balanced relationship. This third pattern which is based on mutual respect is the closest to the Islamic view point.

Domination: This happens when one spouse dominates another. It often includes physical, mental or verbal abuses. Lack of consultation and manipulation are very common. It is more similar to the relation between slave and his master than the wife and husband. Unfortunately, these practices still exist in our community. Though the Qur’an has clearly prohibited it. Allah tells us through His Last Messenger (saws):

“O my servants! I have indeed prohibited injustice upon myself and made it prohibited among you, so do not oppress one another.” (Muslim)

“Avoid oppression, because oppression will result in deep darkness on the Day of Resurrection; and avoid stinginess, because stinginess has destroyed those who preceded you.” (Muslim)

Lack of communication:Sometimes, there is little, if any, communication taking place between wife and husband. The two individuals share the same house, but live in two different worlds. They avoid seeing each other, talking to each other, or even eating together. They feel like prisoners trapped in a marriage. Such a pattern is not in the interest of family well-being or success, and it can lead to divorce. Once it ends in divorce, only the children will suffer the most. Allah (swt) reminded us, He says:

“Treat them fairly. For if you dislike (one of) them then it might be that you dislike a thing but Allah has placed a lot of good in it.” (Qur’an 4:19)

And the Prophet (saws) said:

“Let not a believing man hate a believing woman; if he dislikes a characteristic in her, he would be pleased by other characteristics.” (Muslim)

Justice and balanced relationship: In this pattern, we see justice and balance in the relationship between husband and wife. Their times are spent together. Though they have their personal or individual time and space, but those do not affect the family one. They have mutual respect for one another, adequate communication always takes place. They consult each other on everything, pertaining to family matters. They are both prepared to compromise on things and accept the responsibility of their actions, both good and bad. Ultimately, all Islamic values and principles are observed. This pattern is more or less, the closest to that of Islam. The goal is to strive to get whatever it takes for the benefit of the family and the success of the children.

Allah (swt) says:

“The believers – men and women – they are patrons unto each other. They enjoin the virtuous, forbid evil, Pray, pay the alms and obey Allah and His Messenger. These – Allah will show them mercy. Surely, Allah is All‑mighty, All‑wise. Allah has promised the believing men and believing women gardens beneath which rivers flow, abiding therein forever, and dwellings pleasant – in the Gardens of Eden. But the Good Pleasure of Allah is the greatest (of blessings). That, indeed, is the great triumph.” (Qur’an 9: 71-72)

Environment

Imam Ghazali said:

“A child is a trust in the hands of his parents. His mind is a precious diamond; if conditioned on good morals, it has the potential to become perfect. But if conditioned on evil ways, it can also become a beast, degrading itself.”

To make this easier, it is necessary to establish an Islamic environment by carefully selecting your neighborhood. We tend to give more thought or concern to how the house or an apartment looks but we give less concern to its location whether it is in safe environment or the neighbors we are going to share things with are good people or not. For the family to be secure, we need a stable and Islamically evolve environment. Not only should the neighborhood be safe, but the following should be kept in mind when selecting a house or an apartment:

Its closeness to Islamic Institutions, schools, recreational facilities, and public transportation. With working distance, children can have easy access to these facilities.

Establishment of an Islamic library in the house. A good family library should include a variety of materials which should provide the educational needs of all ages of family members. It should have books like Qur’an and Hadith, as well as other disciplines, such as science and mathematics. It should also have CDs and audiotapes with variety of topics, Anashid, Qur’anic recitations, lectures, and Khutbahs.

Vision and Goals

A vision can be described as consisting of lifetime goals that defines who you are and who you will become. When you have a vision for you and your family, it gives all the family a focus for channeling your time, energy and money. A vision is more far-reaching. It is achieved through setting specific goals which, if consistently acted upon, will result in achievement of the vision. A family should set goals. This can be done at two levels: personal goal and family goal. It is, however, a good practice to be more realistic in setting goals.

Goals are important because they serve to illuminate a path. Without them, we tend to waste time, and ultimately, find that we have not accomplished anything meaningful in our lives as the years go by. Prophet Muhammad (saws) said:

“Conduct yourself in this world as if you are here to stay forever. Prepare for eternity as if you had to die tomorrow.” (Bukhari)

So, get your family into the habit of setting realistic goals. Have them know that life is not just about enjoying and accumulating, but to have God pleased with them as well. The prophet (saws) said:

“If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God (in his life).” (Hakim)

Let family members put Pleasing God at the top of their list. Ensure goals are set in all areas of life so that you and members of your family grow in a comprehensive, rather than fragmented, fashion. The simplified example bellow illustrates how the goals are set.

The goals I am going to accomplish this year that will make significant and meaningful differences are: spiritual, personal, financial, health, household, recreation, career, family, community and friends. At the end of each year, review what has been accomplished, and set new goals for the next year. As we set new goals, remember that the most important goal is to have God pleased with us and to strive for paradise.

Allah says:

“And the life of this world is no more than an amusement and play. Surely, the Abode of the Hereafter, it indeed is the (true) life – only if they knew.” (Qur’an 29:64)

Introduction

Imagine the policeman knocking on your door in the middle of the day or night telling you that your son is been apprehended for stealing, drinking, or worse for murder.Imagine your child after his/ her maturity questioning, or denying, a principle of Islam, or worse, claiming atheism. Hence, it is every parent’s nightmare to see their children become someone they do not wish for. So, as a parent of four children myself, I know from first-hand experience that parenting is a very stressful and challenging task that unfortunately every parent will have to endurably embark on.

Sometimes, even after our best effort, our children do not turn to be the persons we hoped for. It is, therefore, vital to continuously remind ourselves with the importance of good parenting and the need to always acquire the skills that can help us along the long journey to a successful and effective way of parenting. Generally, there are many factors that can break or make the child, including, first and foremost, the relationship that exists between the parents themselves.

So, the objective of this post is, therefore, to give a road-map to the way of effective parenting by starting with the relationship that exists between husband and wife and between parents and the children themselves. However, before coming to that, I will try to define good parenting so as to establish some basic understanding of the co-relationship between the parents’ relation with each other and parents-children relation. In addition, it will highlight some very important steps that, despite all the challenges of the parenting, if they are followed, should make the job easier for parents. I hope this work will contribute to the betterment of the Muslim families,In shaa Allah.

Azmodan:
https://www.reactiongifs.com/r/bust.gif

Hope there is no problem? Your teeth scare me O biko.

Let's assume all the Presidential aspirants decide to start a Banking business today and they name the banks after their names. E.g

PMB Bank
Saraki Bank
Atiku Bank
Goodluck Jonathan Bank
Obasanjo Bank
Kwakwanso Bank
Tambuwai Bank.

Let's be sincere, which of the banks will you choose to safe your money with?

Cc: lalasticlala, mynd44

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The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.

Note:

The pilgrim who enters ihraam for Hajj or ‘Umrah has to do the following:

1- He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.

2- He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, because Allaah says (interpretation of the meaning):

“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]

3- He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.

4- He should avoid all things that are forbidden when in ihraam:

a. So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.

b. He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.

c. He should not hunt.

d. He should not have intercourse with his wife.

e. He should not touch her with desire or kiss her etc.

f. He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.

g. He should not wear gloves, but wrapping one’s hands with a piece of cloth does not matter.

These seven prohibitions apply equally to men and women.

The following apply only to men:

- Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one’s head, when moving them from one place to another), is acceptable.

- They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.

- They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.

- It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.

- It is permissible for them to wash with unperfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them.

Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa’ either.

The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times.

See Manaasik al-Hajj wa’l-‘Umrah by al-Albaani [available in English as The Rites of Hajj and ‘Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj wa’l-‘Umrah and al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Ibn ‘Uthaymeen (may Allaah have mercy on them all).


https://islamqa.info/en/31822

Going to Mina

Then the pilgrim should go out to Mina and pray Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak’ah prayers two raka’ahs. The people of Makkah and others should shorten their prayers in Mina, ‘Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there.

Going to ‘Arafah

When the sun rises on the day of ‘Arafah, the pilgrim travels from Mina to ‘Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before ‘Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnah but it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and ‘Asr, two rak’ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du’aa’.

Then after the prayer he should devote his time to making dhikr and du’aa’ and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblah even if the mountain of ‘Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain. The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, “I am standing here, but all of ‘Arafah is the place of standing.”

Most of the Prophet’s du’aa’ in that great place of standing was: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things).”

If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good. Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du’aa’. The best of du’aa’ is du’aa’ made on the day of ‘Arafah.

Going to Muzdalifah

When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and ‘Isha’ with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay ‘Isha’ prayer until after midnight.

He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash’ar al-Haraam (which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du’aa’ as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash’ar al-Haraam, he should make du’aa’ where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du’aa’ he should face the qiblah and raise his hands.

Going to Mina

When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-‘Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying “Allaahu akbar” with each throw. (The Sunnah when stoning Jamarat al-‘Aqabah is to face the Jamarah with Makkah to one's left and Mina to one one’s right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one's wife. Then the pilgrim should go back to Makkah and do tawaaf and saa’i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam.

The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the jamarat and shaving one’s head, because ‘Aa’ishah (may Allaah be pleased with her) said: “I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House.” Narrated by al-Bukhaari, 1539; Muslim, 1189.

Then after tawaaf and saa’i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu’l-Hijjah, and stone the three jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say “Allaahu akbar” after each throw. Then he should go forward a little and say a lengthy du’aa’, saying whatever he likes. If it is too difficult for him to stand for a long time and make du’aa’, he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.

Then he should stone the middle jamarah with seven pebbles, one after another, saying “Allaahu akbar” with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du’aa’ if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du’aa’ because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.

Then he should stone Jamarat al-‘Aqabah with seven pebbles, one after another, saying “Allaahu akbar” with each throw, then he should go away and not offer a du’aa’ after that.

When he has completed the stoning of the Jamaraat on the 12th day of Dhu’l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.

When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.

Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him).

Ihraam

The pilgrim should observe the Sunnahs of ihraam which are mentioned in the question referred to above, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation.

Then if he is doing Tamattu’, he should say, “Labbayk Allaahumma bi ‘Umrah (Here I am, O Allaah, for ‘Umrah).”

If he is doing Qiraam, he should say, “Labbayk Allaahumma bi Hijjah wa ‘Umrah (Here I am, O Allaah, for Hajj and ‘Umrah).”

If he is doing Ifraad, he should say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

Then he should say, “Allaahumma haadhihi hijjah laa riyaa’a fiha wa la sum’ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation).”

Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).”

The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, “Labbayka ilaah al-haqq (Here I am, O God of Truth).”

Ibn ‘Umar used to add to the Talbiyah the words, “Labbaayk wa sa’dayka, wa’l-khayr bi yadayka, wa’l-raghba’ ilayka wa’l-‘aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You).”

Men should raise their voices when saying this, but a woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently.

If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, “If I am prevented then my exiting ihraam is where I am prevented” – i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam. The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa’ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, “Your condition is valid with your Lord.” Narrated by al-Bukhaari (5089) and Muslim (1207).

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits his ihraam and does not have to do anything (i.e., offer a sacrifice in compensation).

But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa’ah bint al-Zubayr to do that because she was sick.

The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire.

The Talbiyah is prescribed in ‘Umrah from the moment one enters ihraam until one starts Tawaaf. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-‘Aqabah on the day of Eid.

Ghusl when entering Makkah


When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259.

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).” Then he should go to the Black Stone in order to start tawaaf… The description of Tawaaf is given in Question no. 31819.

Then after he has done tawaaf and prayed two rak’ahs, he should go to the Mas’a (place for doing saa’i) and perform saa’i between al-Safa and al-Marwah. The description of saa’i is given in question no. 31819.

The pilgrim who is doing Tamattu’ should do saa’i for ‘Umrah; those who are doing Ifraad and Qiraan should do saa’i for Hajj, and they may delay it until after Tawaaf al-Ifaadah.

Shaving the head or cutting the hair

When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.

But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah.

Women should cut the length of a fingertip from their hair.

With these actions, the ‘Umrah of the one who is doing Tamattu’ is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.

Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-‘Aqabah and shaving their heads or cutting their hair.

Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu’l-Hijjah, the one who is doing Tamattu’ should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for ‘Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, “If I am prevented then my exiting ihraam is where I am prevented.” If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-‘Aqabah on the day of Eid.

Classification of Hajj

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

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

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

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

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

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

Praise be to Allaah.

Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad and without which a person’s religious commitment is incomplete.

Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions:

1 – Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one’s reputation or for worldly gain.

2 – Following the Prophet (peace and blessings of Allaah be upon him) in word and deed. Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah.

Hence the one who wants to worship Allaah by doing any act of worship – Hajj or anything else – has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah.

We will sum up in these few lines the description of Hajj as narrated in the Sunnah.

In the answer to question no. 31819 we have already described ‘Umrah – please refer to that question also.

Praise be to Allaah.

Allaah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allaah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!”

[al-Baqarah 2:197]

People should perform the rituals of Hajj with respect, veneration, love and submission to Allaah the Lord of the Worlds, in a tranquil and dignified manner, following the Messenger of Allaah (peace and blessings of Allaah be upon him).

These great rituals should be filled with dhikr (remembering Allaah), takbeer (proclaiming Allaah’s greatness by saying Allaahu akbar), tasbeeh (glorifying Allaah by saying Subhaan-Allaah), tahmeed (praising Allaah by saying al-hamdu Lillaah) and istighfaar (seeking Allaah’s forgiveness by saying Astaghfir-Allaah), because he is in a state of worship from the moment he enters ihraam until he exits it; Hajj is not a time for idle talk and play or doing whatever you want with no restrictions, as we see some people do, so we see them playing and laughing and making fun of people and other reprehensible actions, as if Hajj were prescribed for joking and playing.

The pilgrim and others should regularly observe the things that Allaah has enjoined such as praying in congregation on time, and enjoining what is good and forbidding what is evil.

The pilgrim should strive to benefit the Muslims and treat them kindly by guiding them, helping them when needed, and being compassionate towards the weak, especially in places where such compassion is appropriate, such as in crowded places. Showing compassion to people brings mercy from the Creator, for Allaah shows mercy to those of His slaves who are merciful.

He should avoid obscenity, immorality, sin and arguing that does not support the truth. With regard to debating in support of the truth, this is obligatory when it is appropriate. He should avoid being aggressive towards people or annoying them, so he should avoid backbiting, malicious gossip, cursing, swearing, hitting, and looking at non-mahram women, for these things are haraam whether one is in ihraam or not, but they are even more haraam when one is in ihraam.

He should avoid things that many people do, such as saying words that do not befit the rituals. For example, when stoning the jamaraat, some of them say, “We are stoning the Shaytaan” and they may curse the site or hit it with shoes etc., which is contrary to the idea of humility and worship, and defeats the purpose of stoning the jamaraat, which is to carry out the commands of Allaah.

Reference: al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Shaykh Muhammad ibn ‘Uthaymeen.

https://islamqa.info/en/34188

@lalasticlala, Fynestboi, Richiez & olawalebabs this scholarship is essential for our junior Arabic scholars. Thanks

SCHOLARSHIP! SCHOLARSHIP!! SCHOLARSHIP!!!

CENTRE FOR AHLU SUNNAH WAL JAMA'AH OF NIGERIA

_Presents_

Full Scholarships to Prepare the future scholars in the learning of Arabic (Second Batch).

The 12 months duration program features:

*Memorisation of the Glorious Quran
*Approval in Qur'an Renditions
*Memorisation of Kitabul Taoheed
*Memorisation of Al-Usuulu T-Thalaatha
*Memorisation of Al-Arbaunna N-nawawiyyah
*Memorisation of Buluughul Maraam
*Memorisation of Tuhfatul Atfaal
*Memorisation of Maatnul Ajurumiyah
*Learning of brief exegesis of Quran
*Revision and Verification
*Reading and understanding of Al-Ajwibatul Mufeedah an As'llati L-Manehaaj Jadeedah
*Waec Standard and English Syllabus

The scholarship covers Free Tuition, Feeding and Accommodation



CERTIFICATION

*Ijaazah
*Idaadiyyah Certificate

ELIGIBILITY

*Males only
*Applicants must not be less than 15 years old (with evidence from birth certificate)
*Applicants must be able to recite Qur'an perfectly

DURATION
12 months

INTERVIEW VENUE
Almedinah International College, White Mosque, Iludun Area, Osogbo, Osun State.

INTERVIEW DATE
September 1st-5th 2018.
(Come along with Original copy of your Birth Certificate)

For further enquiries, call 07069159601, 07087983464, 08062896625, 08132995148

To perform Solat Kusoof, Read: https://www.nairaland.com/4641153/lunar-eclipse-how-lunar-eclipse#69739899

To know what the prophet instructed us to do, visit:

https://www.nairaland.com/4641145/lunar-eclipse-what-prophet-instructed

Praise be to Allah

Firstly:

al-Bukhaari (1041) and Muslim (911) narrated that Abu Mas‘ood al-Ansaari (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The sun and the moon are two of the signs of Allah by means of which Allah creates fear in His slaves. They do not become eclipsed for the death of any person. If you see anything happen to them, then pray and call upon Allah until you are relieved of that.”

Al-Bukhaari (1059) and Muslim (912) narrated that Abu Moosa (may Allah be pleased with him) said: The sun was eclipsed, and the Prophet (blessings and peace of Allah be upon him) got up in a state of anxiety, thinking that it was the Hour. He came to the mosque and began to pray, standing, bowing and prostrating for the longest time I ever saw him do, and he said: “These signs that are sent do not occur for the death or birth of anyone, rather Allah sends them to create fear in His slaves. If you see any of them, then hasten to remember Him, call upon Him and ask Him for forgiveness.”

Secondly:

The way in which the eclipse prayer is performed is as follows:

The worshipper recites the opening takbeer (takbeerat al-ihram) and the opening supplication (du‘aa’ al-istiftaah), then he seeks refuge with Allah.

Then he recites al-Faatihah, followed by a lengthy recitation.

Then he bows, making it lengthy.

Then he rises from bowing and says: Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise).

Then he recites al-Faatihah again, followed by another lengthy recitation but it is not as long as the first recitation.

Then he bows again, making it lengthy but not as long as the first time.

Then he rises from bowing and says: Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise), and stands for a long time.

Then he prostrates twice, making each prostration lengthy, and sits for a long time between the two prostrations.

Then he gets up for the second rak‘ah, and does the same as he did in the first rak‘ah, bowing twice and so on, but each action is not as long as in the first. Then he recites the tashahhud and the tasleem.

See al-Mughni by Ibn Qudaamah (3/323); al-Majmoo‘ by an-Nawawi (5/48).

This is indicated by the hadith of ‘Aa’ishah. Al-Bukhaari (1046) and Muslim (2129) narrated that ‘Aa’ishah, the wife of the Prophet (blessings and peace of Allah be upon him) said: The sun was eclipsed during the lifetime of the Messenger of Allah (blessings and peace of Allah be upon him). The Messenger of Allah (blessings and peace of Allah be upon him) went out to the mosque and stood and said takbeer, and the people formed rows behind him. The Messenger of Allah (blessings and peace of Allah be upon him) recited for a long time, then he said takbeer and bowed for a long time. Then he said, “Sami‘a Allahu liman hamidah (Allah hears those who praise Him).”

Then he stood and did not prostrate, and recited for a long time, but it was shorter than the first time.

Then he said takbeer and bowed for a long time, but it was shorter than the first time.

Then he said, “Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd (Allah hears those who call upon him; our Lord, to You be praise).”

Then he prostrated. Then he did likewise in the second rak’ah.

Thus he did four bowings and four prostrations.

And Allah knows best.

https://islamqa.info/en/210590

LUNAR ECLIPSE

On Friday, 27th July 2018 the longest lunar eclipse of the 21st century will take place, Insha’Allah.

The eclipse starts at 7:24pm and will end at 11:19pm (Nigeria time). Total eclipse will take place from 8.30pm until 10.13pm in Nigeria

The eclipse will be visible over most parts of Africa, Europe, the Middle East and East Asia.

Rasulullah Sallallahu Alayhi wa Sallam has stated in regards to Solar and Lunar eclipses:

“Verily the sun and moon are signs from amongst the signs of Allah. They do not eclipse due to the death of anyone, nor the birth of anyone. When you see them in eclipse, then hasten towards Salaah.” (Bukhari)

The following acts should be carried out at the time of an Lunar eclipse:

Abundance of good deeds

Dua, Tasbeeh and Zikr


Taubah (repenting for one’s sins)


Istighfaar (seeking Allah’s forgiveness)

Salaatul Khusoof


May Allah grant us the ability to revive this Sunnah in our lives, Ameen.

Jamiatul Ulama (KZN)
Council of Muslim Theologians
223 Alpine Road, Overport
Durban, South Africa

Explanations On Hadeeth Soheeh, Hassan And Doeef

https://www.nairaland.com/4614992/explanations-hadeeth-soheeh-hassan-doeef#69334895

Answer:

Praise be to Allah

The obligation to adhere to religious duties (including prayer), according to Islamic teachings, is based on whether a person is of sound mind. If your brother is of sound mind, and his disabilities do not affect his mental functioning, then he is accountable. If his mental faculties are affected to the extent that he has no power of discernment, or his discernment is weak, like that of a small child, then in that case he is not accountable and is not obliged to pray.

If your brother is accountable, then his disabilities mean that some of the obligatory parts of the prayer are waived in his case, namely the obligatory parts that he is not able to do. If he is not able to pray standing, then he may pray sitting; if he is not able to recite al-Faatihah correctly and in full, then he should recite it however he is able to, and so on.

It says in al-Mawsoo‘ah al-Fiqhiyyah (10/79):

If the worshipper is able to recite part of al-Faatihah, then the Maalikis, Shaafa‘is and Hanbalis are of the view that he must recite it. The basis for that, according to the Shaafa‘is, is the principle “what is possible cannot be waived because of what is not possible (to do)”, i.e., not being able to do something in full does not mean that the part that one is able to do is waived. According to the Hanbalis, the principle is: Whoever is able to do part of an act of worship must do it even though he is not able to do the entire act, and there is no difference of scholarly opinion concerning that. End quote.

Shaykh Ibn Baaz (may Allah have mercy on him) was asked:

My grandmother can only memorise a little of the Holy Qur’an, as she makes mistakes in Soorat al-Faatihah. Some people in our village told her: if you do not recite Soorat al-Faatihah properly in your prayer, then your prayer is not valid. Is this true?

He replied:

Her prayer is valid and she is excused, praise be to Allah. Allah, may He be exalted, says (interpretation of the meaning): “So fear Allah as much as you are able” [al-Taghaabun 64:16]. So long as she has tried hard but has not been able (to recite it correctly), her prayer is valid. The Prophet (blessings and peace of Allah be upon him) said to the one who was not able to recite al-Faatihah: “You may say, ‘Subhaan Allah, wa’l-hamdu Lillah, wa laa ilaaha ill-Allah, wa Allahu akbar (Glory be to Allah, praise be to Allah, there is no god but Allah, and Allah is most great).’”

She should try her best if she is not able to recite it, then she should recite “Subhaan Allah, wa’l-hamdu Lillah, wa laa ilaaha ill-Allah, wa Allahu akbar, wa laa hawla wa laa quwwata illah Billah (Glory be to Allah, praise be to Allah, there is no god but Allah, Allah is most great, and there is no power and no strength except with Allah)” instead of reciting Qur’an, and that will be sufficient. As for the one who deliberately omits al-Faatihah, when he is able (to recite it) but he deliberately omits it, his prayer is not valid. But in the case of an old woman, or an old man, who is not able to recite it, then Allah says: (interpretation of the meaning): “So fear Allah as much as you are able” [al-Taghaabun 64:16].

End quote from Fataawa Noor ‘ala ad-Darb (8/236-237).

So strive hard to teach your brother al-Faatihah and how to pray, and be kind in teaching it to him, and let him do whatever he is able to do. If he is unable to pronounce some of the letters, or he mixes them up, there will be no blame on him and his prayer will be valid.

With regard to inheritance, he is entitled to a full share of inheritance. Being sound in mind and body are not conditions of being entitled to inheritance; rather every Muslim is entitled to his share of inheritance, even if he is insane or sick.

And Allah knows best.

QUESTION

Our oldest brother has a disability affecting his arms and legs, and he has a speech impediment. He does not want to get married, because he cannot take care of his own affairs, let alone the affairs of anyone else. Does he have to pray and adhere to other religious obligations? Please note that we are keen to teach him al-Faatihah and how to pray, but he refuses. In fact it is difficult to teach him how to speak. Is he obliged to pray? And is he entitled to a share of inheritance?

Mukina2 Sissie

Based on negative reports of Dhul Qadah crescent all over Nigeria for evening of 29th Shawwal, His eminence, The Sultan of Sokoto has declared today, Sunday 15th of July as first of Dhul Qad'ah 1439AH. Shawwal has completed 30 days

APC change