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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.

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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