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performing Hajj with unlawful wealth:
www.nairaland.com/4010755/performing-hajj-unlawful-wealth

My family and I are planning to do Hajj this year, Insha’Allah – this has raised many issues. I recently left a job as an Assistant Manager in a cinema:

Point 1: I did my training at my first cinema. Here, there was always a qualified manager with me who was the alcohol licencee.

Point 2: At my second cinema the General Manager was licencensed to sell alcohol. In her absence I was the “stand in” licencee in.

Point 3: The organisation made most of its money from showing films and only a small proportion from selling alcohol.

Point 4: During this job I had problems protecting my Islam. When I asked you about these you told me to leave the job. Unfortunately my level of Iman was not very high so I kept working until I got sacked! Was all the money I earned from this job Haram? If not then what proportion of it was?

Point 5: I had a number of jobs in my youth that I may have been overpaid for.

Point 6: I have had interest bearing bank accounts in the past. Al-Hamdulillah I have cancelled the interest on these.

NB – I have only recently started keeping accurate records of my monetary transactions so am not sure about the amounts of money involved in 5 and 6 (if any!). I gave a lot of “Sadaqah” to Islamic charities before I had a job (from “pocket money” given to me by my parents). Does this “Sadaqa” cover 5 and 6?

Point 7: I currently have a £6000 debt (UK student loan). Can I get rid of the Haraam money by using it to pay off the student loan?

Can I ONLY go on Hajj if I: pay off the student loan (my parents may be against this until I have a stable job – I’m currently temping). Get rid of the Haram money? This may be our only chance to do Hajj as a family.

ANSWER

In the name of Allah, Most Compassionate, Most Merciful,

As a principle, it should be remembered that, the permissibility or impermissibility of employment in a particular firm or company basically depends on two things:

a) The nature of the job must be lawful (halal), meaning if the work entails something that is prohibited in Shariah, such as posing for nude picture-taking, serving alcohol or recording and calculating interest transactions, etc, then this type of work will be unlawful.

The reason for its prohibition is that, the work in itself is prohibited by Shariah, thus, even if the salary was paid from a lawful (halal) source, the work would still remain unlawful.

b) The salary or income that one receives upon the work must also be from a lawful (halal) source. If the work itself is lawful (halal), but the salary is paid from unlawful and impure money, such as stolen or interest money, it will still be unlawful to accept that job.

Based on the above, you state that you worked at a cinema as an assistant manager and at times you were the licensee to sell alcohol. There are two aspects that need to be considered here:

Firstly, if your work as a manager at the cinema had a direct contact and link with showing films and movies, or selling the products, then this type of work is unlawful. The reason behind this is that, the majority of the movies shown at cinemas are immoral, and against the teachings of Islam, such as screening sex, semi-naked women, violence, extra marital relationships, etc. Thus, it would not be allowed to work at a cinema.

As far as selling alcohol is concerned, if you are directly involved in its sales in any way, such as: supplying, serving, holding, overlooking its sale, etc, then this is also unlawful (haram).

Sayyiduna Anas ibn Malik (Allah be pleased with him) says: “The Messenger of Allah (Allah bless him & give him peace) cursed ten people connected with drinking alcohol: The squeezer of liquor and the one for whom it was squeezed, its drinker and its carrier and the one for whom it is carried, its server and its seller and the consumer from its sale proceeds, its buyer and the one for whom it is bought.” (Sunan Tirmidhi)

Therefore, your job at the cinema was unlawful in itself regardless of the origin of the salary. Even if the wages were paid from a lawful source, the work would not be allowed.

Moreover, you state that the organisation made most of its money from showing films and a small portion was made from selling alcohol. If your salary was paid from this money, then too it will be unlawful, for the wealth gained by both, showing movies and selling alcohol is unlawful and filthy.

With regards to the jobs where you were overpaid, if this was with the consent and understanding of the one who was paying you, then the money was lawful. However, if it was by mistake, and that they expected you to return the extra money to them, it would be unlawful, thus necessary to return it to whom it belongs.

Interest money is also unlawful and filthy as explained in many earlier posts.

The ruling of unlawfully acquired and filthy money is to give it all in charity without the intention of reward, thus removing the burden from one’s back. This has also been explained in detail in earlier posts.

Thus, you must estimate as to how much of your wealth was acquired through unlawful means and then dispose of that amount by giving it in charity. You state that you gave some money in Sadaqah, thus this may be included in your total. However, you must give it all away by making a precautionary estimation.

It will not be permissible to get rid of the unlawful (haram) money by paying off your loan and debt. It must be given in charity and not used for personal benefit.

With regards to going for Hajj, you have asked two questions. Firstly, can one go for Hajj with unlawful money, and secondly, what is the ruling on going for Hajj whilst in debt?

As far as the first question is concerned, Hajj only becomes obligatory (fard) when one has lawful and pure wealth that is sufficient in order to go for Hajj, for the unlawfully acquired wealth must all be given to the poor in charity.

Nevertheless, if one did perform Hajj with unlawful and filthy money, the obligation of Hajj will be lifted, although one will be sinful for using such wealth, thus there will be no rewards on a Hajj performed in such a manner.

Imam al-Haskafi (Allah have mercy on him) states:

“And at times Hajj is described to be unlawful, such as performing Hajj with unlawful (haram) wealth.” (Durr al-Mukhtar Sharh Tanwir al-Absar)

Allama Ibn Abidin (Allah have mercy on him) explains the above by stating:

“Hajj in itself – that which consists of visiting a specific place at a specific time, etc- will not be unlawful (haram), rather spending and utilizing unlawful money is Haram…It is similar to offering prayer (salat) on a usurped land (magsubah), in that the obligation of Salat will be lifted. However it will be unlawful to use an unlawfully snatched land…..Thus, the action of Hajj in itself will be valid but without any rewards.” (Radd al-Muhtar ala al-Durr, 2/456, Matlab fi man hajja bi mal haram)

Imam Ibn Nujaym (Allah have mercy on him) states:

“One should strive in finding lawful (halal) wealth (in order to go for Hajj), for Hajj is not accepted with unlawful (haram) wealth as mentioned in the Hadith. However, the obligation (fardiyyah) will be lifted by performing Hajj with unlawful wealth. And there is no contradiction in the obligation being lifted and Hajj not being accepted, because the meaning of not being accepted is that one will not receive any rewards on such a Hajj and the meaning of the obligation being lifted is that one will not be punished for leaving the Hajj.” (Bahr al-Ra’iq)

Therefore, it is best that you abstain from performing Hajj with unlawful money, for there is no reward in offering such a great ritual as Hajj with such money. If your wealth is a mixture of lawful (halal) and unlawful (haram) wealth, then after subtracting the unlawful portion if you have sufficient wealth to perform Hajj, you must go for Hajj, otherwise wait until you have the sufficient amount. (Fatawa Mahmudiyya, 3/206)

However, if you really want to go for Hajj at present, then you may take a loan from someone, perform Hajj with that money and then pay off the loan with Halal and lawful money.

As far as the second aspect is concerned, which is going for Hajj despite on debt, if it is an interest-based loan, then it would be wise to pay off the loan first and then go for Hajj. However, this will not have an effect on your Hajj as long as the money used for performing Hajj is Halal.

If the loan is not interest-based, then if you fulfil your monthly commitments and your creditors do not have any arrears claim against you, it would be permissible to perform Hajj. However, if the creditors have arrears claims against you, then you will be infringing on their rights by performing Hajj. Hence, you should not perform Hajj without the consent of the creditors claiming arrears from you.

It should be also remembered that, if a person is heavily indebted and his liabilities exceed his assets, Hajj is not obligatory (fard) upon him/her. (See: Radd al-Muhtar)

I hope I have been able to answer all your questions with the above.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

http://islamqa.org/hanafi/daruliftaa/8488

Eid: What you need to know about Udhiyah (Slaughtering Animals for Allah)
www.nairaland.com/4010748/eid-what-need-know-udhiya

In the name of Allah, Most Compassionate, Most Merciful,

‘Udhiya’ is an Arabic term which means ‘sacrificing an animal’, and ‘Qurbani’ is an Urdu and Persian word derived from the Arabic word ‘Qurban’ which literally means an act performed to seek Allah’s pleasure. It is technically used for the sacrifice of an animal slaughtered for the sake of Allah.

Virtues of Udhiya (qurbani)

Allah Most High Says:

‘So turn in prayer towards your Lord and sacrifice (animals).’ (Qur’an 108:2)

There is nothing dearer to Allah during the days of Udhiya than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgment with its horns, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart. (Sunan Tirmidhi and Sunan Ibn Majah)

Sayyiduna Zayd ibn Arqam (may Allah be pleased with him) relates that the Companions asked, ‘O Messenger of Allah! What is Udhiya?’ He replied, ‘It is the Sunna of your father Ibrahim (peace be upon him).’ They asked again, ‘What benefit do we get from it?’ He answered, ‘A reward for every hair (of the sacrificed animal).’ ‘And [what reward is there for animals with] wool, O Messenger of Allah?’ they asked. ‘A reward’, he said, ‘for every fiber of the wool.’ (Sunan Ibn Majah)

When a person slaughters an Udhiya animal, he is forgiven at the fall of the first drop of blood, and verily, the animal shall be brought forward on the Day Of Judgment with its blood, meat etc., and shall be increased in weight seventy times more than its own weight, and thereafter it will be placed on the scale of deeds. (See: Kanz al-Ummal)

Who is required to Perform Udhiya?

Every adult Muslim, male or female, who owns 612.36 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is in excess of one’s basic personal needs, is under an obligation to offer the ritual slaughter (Udhiya).

Each adult member of a family who owns the above-mentioned amount must carry out his or her own Udhiya separately. If the husband owns the required amount but his wife does not, then slaughtering will be obligatory on the husband only, and vice-versa. If both of them have the prescribed amount of wealth, then two separate Udhiyas will need to be performed.

If the adult children live with their parents, Udhiya is obligatory on each one of them possessing the prescribed amount. The ritual slaughter offered by a husband for himself does not fulfil the obligation of his wife, nor can the Udhiya offered by a father discharge his son or daughter from their obligation; rather, separate sacrifices will have to be carried out for each individual possessing the required amount. A husband or father, apart from offering his own ritual slaughter, may offer another on behalf of his wife or son, with their permission.

The Time of Udhiya

1) Udhiya is only valid during the three days of Dhu’l-Hijjah, namely the 10th, 11th and 12th, and cannot be performed in any other day of the year.

2) Although Udhiya is permissible on each of the above three days, the first day (i.e. the 10th of Dhu’l-Hijjah) is the most preferable and desired day.

3) Generally, Udhiya is not allowed before Eid Salat. If Udhiya is being done at a place where Eid Salat is not performed, the slaughter should commence after the completion of Eid Salat in the nearby town/city. However, according to the Hanafi School, in small villages where Eid prayer is not to be performed, Udhiya can be offered any time after the break of dawn on the 10th of Dhu’l-Hijjah.

4) Udhiya can be performed during night time. However, it is preferable to perform it during the daytime.

Conditions for the Slaughtered Animal

1) The animals eligible for Udhiya are goats, sheep, cattle and camels, male or female. No other type of animal is allowed for Udhiya.

2) Castrated animals may be used for Udhiya.

3) Barren animals may be used for Udhiya.

4) Goats and sheep have to be at least one year old. However, a healthy sheep that looks like a one year old may also be used, provided it is at least six months of age.

5) Cattle (cow, ox and buffalo) must be at least two years old.

6) Camels must be at least five years old.

Rulings on Defects in the Udhiya Animal

1) An animal that was born without horns or the horn is broken off from the middle is eligible for Udhiya. However, if the horn is broken off from the root, or the horn has been uprooted, then it will not be eligible for Udhiya.

2) An animal that is totally blind or has lost one-third or more of its eye-sight, or one-third or more of one of its ear is cut, or one-third or more of its tail is cut, is not eligible for Udhiya.

3) An animal which limps/walks on three legs and cannot put the injured (4th) leg onto the ground, or it is able to put the injured leg onto the ground, but is unable to walk on it, is not eligible for Udhiya. However, if it is unable to walk on it, but can still take support from it, then it is eligible for Udhiya, even though it is limping.

4) Animals having no teeth at all are not eligible for Udhiya. If an animal has lost some teeth only, and has most of its teeth, it is eligible for Udhiya. If most of the teeth are lost, it is not eligible for Udhiya.

5) An animal born without ears is not eligible for Udhiya. An animal with very small ears is eligible for Udhiya.

6) Thin and extremely weak animals, unable to walk to the place of slaughter, are not eligible for Udhiya.

7) If an animal sustains an injury whilst being slaughtered, the Udhiya is valid.

If an animal is purchased in a healthy and eligible state, and thereafter, an accident occurs which renders the animal unfit for Udhiya, then in such a case, if the purchaser is no longer wealthy (owner of the required amount) it will be permissible to offer the same animal for Udhiya. However, if the purchaser is wealthy, then it is necessary to obtain another animal in place of the injured animal.

9) If an animal purchased for Udhiya gives birth (before being slaughtered), then the newly born animal should also be slaughtered.

Specification of Animals for Individuals Performing Udhiya

In most Western countries such as the UK, rather than one slaughtering the animal himself, Udhiya is carried out at the slaughterhouse on one’s behalf. In such a case, it is imperative that animals are specified prior to slaughter and that the specified carcass finally reaches the one performing Udhiya. To ensure this, whilst recognising the technicalities at abattoirs, the following steps should be adhered to:

1) It is important that the animal is purchased before the Udhiya is performed, or at least, specified for purchase and Udhiya on behalf of the one wishing to perform Udhiya. This should be done by tagging a label on the animal which displays the individual’s name or an assigned number.

2) If multiple Udhiya orders are placed through an agent (such as the butcher), the agent should list all the names with exclusive numbers and keep them securely. The agent should also at this stage provide the customer with his assigned number for his information. Thereafter, the complete list should be forwarded to the abattoir before Udhiya commences.

3) It is then the responsibility of the slaughterer at the abattoir to specify animals for each agent or butcher according to the number given. Furthermore, a particular animal must be specified for each name or assigned number provided by the agent and labelled accordingly, as outlined in the example below:

a) Label or tag the animal with the name of the agent/butcher and his customer: e.g. (butcher/agent) XYZ & (customer) XYZ.

or for the purpose of simplicity:

b) Label or tag the animal with the name of the butcher/agent and specified Udhiya number: e.g. Butcher XYZ Customer No 1, Butcher XYZ Customer No 2, Butcher XYZ Customer No 3, and so on and so forth. As such, each animal must at least be numbered and this must be done before slaughter or at the latest when brought into the slaughter bay. Mere slaughter without specification is not sufficient even if the intention is to specify and number the carcasses at a later stage e.g. whilst loading.

4) Finally, care should be taken that each individual receives his specified and numbered carcass after slaughter and after implementation of the subsequent processess.

Case Scenario

‘Abdullah Butchers’ has an order of 50 Udhiyas. He makes a list of the names of customers who have placed an order with him and assigns a specific number for each individual customer, e.g. Muhammad – 1, Ismail – 2, etc. A copy of this list is then given to the slaughterhouse and one copy retained by the butcher. When each animal is about to be slaughtered, the slaughterers specify that this particular animal is for order number x of ‘Abdullah Butchers’. The slaughterer then labels the animal accordingly to distinguish it as that particular Udhiya, so that when the order is collected or delivered, the butcher clearly identifies which customer’s Udhiya it is, according to the list he had drawn up.

Dhabh (Slaughter) of the Udhiya Animal

1) It is recommended (mustahabb) that the owner of the Udhiya animal slaughters it personally, provided he is able to slaughter properly. If the owner is unable to slaughter, it is better to delegate the task to another Muslim who is acquainted with the requirements of a valid Islamic slaughter. If the slaughter has been delegated, it is desirable that the owner of the Udhiya animal is present at the time of slaughter.

2) The Islamic slaughter requires that the throat, the external jugular veins and the wind-pipe of the animal is swiftly and clearly severed with a sharp tool, together with invoking the name of Allah Most High. If only two of the passages and veins are cut, the slaughter will be deemed incorrect. If any three of the four are severed, the slaughter will be valid.

3) It is Mustahabb to face the Qibla while slaughtering.

4) It is preferable to sharpen the knife before slaughter to ease the suffering of the animal.

5) After slaughter, the animal should not be skinned or cut up into pieces before it turns completely cold.

6) It is disliked to slaughter an animal in the presence of another animal, although the slaughter is valid.

7) It is preferable to read the following whilst laying the throat of the animal towards the Qibla:

‘For me, I have set my face firmly and truly towards Him, Who created the heavens and the earth. And never shall I give partners to Allah. Verily, my worship and my sacrifice, my living and my dying are for Allah; Lord of the worlds. O Allah this sacrifice is from you and is for you‘

Whilst slaughtering the animal read, ‘Bismillah Allahu Akbar‘ (In the name of Allah, Allah is the Greatest).

If the above are not memorized, then make intention of Udhiya and merely recite ‘Bismillah’ and the Udhiya will be valid.

The Meat and Skin of the Udhiya Animal

1) It is allowed for the one performing Udhiya to either eat off the meat or give it to whomsoever he pleases, rich or poor, Muslim or non-Muslim. It is preferable, however, that the meat is divided into three parts: One part for the home, one part for relatives and friends, and one part for the poor and needy.

2) The meat or skin of the animal cannot be sold, or given to an employee or butcher in payment of his labour. It may be given as a gift. The skin of the Udhiya animal can be kept for personal use or given to anyone else for their personal use. If the skin is sold, it is necessary to give the money accrued in charity as Sadaqah.

3) It is not permissible to eat the meat of the following types of sacrifices:

a) Sacrifice that is carried out as expiation (kaffara) for a mistake committed during Hajj.

b) Sacrifice carried out for a deceased person due to his bequest (wasiyya).

c) Sacrifice carried out due to a vow (nazr).

The meat of the above-mentioned 3 types of sacrifices must be distributed to the poor and needy only.

Distribution of the Meat

If an animal is sacrificed on behalf of more than one person, like a cow or camel, its meat should be divided equally among its owners based on weight, and not randomly or by mere conjecture. Even if all the partners agree on its distribution without weighing, it is still not permissible according to Shariah.

However, if the actual weighing is not practicable due to some reason, and all the partners agree to divide the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver.

No Alternative for Udhiya

Some people think that instead of offering a ritual slaughter (Udhiya), they can give its amount to the poor as charity. This attitude is totally wrong. In fact, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform Salat instead of fasting in Ramadhan, nor is it permissible to give some charity instead of observing the obligatory Salat. Similarly, Udhiya is an independent form of worship and cannot be discharged by spending money in charity.

However, if an individual, out of ignorance or negligence, could not offer it on the three prescribed days (10th, 11th and 12th of Dhu’l-Hijjah) then, in that case only, he can give the price of a ritual slaughter (Udhiya) as Sadaqah to those entitled to receive Zakat. But during the days of Udhiya, no Sadaqa can discharge this obligation.

Cutting and Clipping the Hair and Nails

It is Mustahabb (and not necessary) for the one intending to perform Udhiya to refrain from cutting hair or clipping nails from 1st of Dhu’l-Hijjah to the 10th of Dhu’l-Hijjah, (i.e. until the days of Udhiya have passed).

And Allah Knows Best

(Shaykh) Zakariyya ibn Yusuf

Edited and Approved by:
(Mufti)

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

http://islamqa.org/hanafi/daruliftaa/8327

You're can free psst ept question on my WhatsApp:

08162942400

www.nairaland.com/3996081/fiqh-mensuration-menstral-non-menstral-blood
on Fiqh of Menstruation; Menstral and non-menstral blood

*Fiqh of Menstruation (4 of 4 )

*Differences between Blood of Menstruation and Blood of Istihaadah

Al-istihaadah mean irregular, non-menstrual vaginal bleeding. This is different from menstrual bleeding. It is governed by rulings which differ from those governing menstruation:

1. Menstrual blood is black [dark red] whilst the blood of istihaadah is red.
2. Menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
3. Menstrual blood has an offensive odour whilst the blood of istihaadah does not, because it comes from an ordinary vein.
4. Menstrual blood does not clot when it comes out of the body whilst the blood of istihaadah does clot because it comes from a vein.

*Rulings on Istihaadah

These are:

1. Ghusl (Ritual bath) is obligatory in the case of menstruation and the blood is impure, whilst ghusl is not required in the case of istihaadah.

2. Woman is not allowed to pray during menstruation, whilst woman is allowed to pray if the bleeding is istihaadah. She has to do wudu’ for each prayer if the flow of blood continues to the next prayer and if blood comes out whilst she is praying, it does not matter.

*Requirement of Ghusl after Menstrual period

When the menstruating woman’s period ends, she must do ghusl by purifying her entire body, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abu Hubaysh: “When the time of your menses comes, stop praying, then when it ends, do ghusl and pray.” al-Bukhaari.

*How is it done?

It is obligatory to ensure that water reaches every part of the body, even beneath the hair. Complete steps are same as in steps of ghusl janabah but with addition of soap confirmed in the hadith from the Prophet (peace and blessings of Allaah be upon him), when Asma’ bint Shakl asked him how a menstruating woman should do ghusl. He (peace and blessings of Allaah be upon him) said: One of you should take her water and lotus leaves and purify herself and purify herself well. Then she should pour water over her head and rub it vigorously, so that it reaches the roots of her hair, and pour water over herself. Then she should take a piece of cloth that is scented with musk and purify herself with it.” Asma’ said: “How should she purify herself with it?” He said: ‘Subhaan Allaah, let her purify herself with it.” ‘Aa’ishah said to her: “She should follow the traces of blood.”al-Bukhaari 314, Muslim 332.

Unless hair are tied so tightly that one fears that the water will not reach the roots a woman does not have to undo her braided hair when she does ghusl following janabah or menses according to most correct scholarly opinion, but she must make sure that the water reaches all parts of her body, including the hair and its roots. Majmu’ Fataawa Shaykh Ibn Baaz, 10/182, Majmu’ Fataawa Shaykh Ibn Baaz, 10/161. Majmu’ Fatawa Ibn ‘Uthaymin, 11/318, 319. Risalah fildima’ al-Tabi’iyyah lin-Nisaa by Shayk Ibn Uthaymin.

May Allah reward translators of Shari’ah sources and fiqh books from Arabic to English, and grant those behind Islam question and answer website and others for their great works.

May Allah grant us understanding of His religion and accept it as an act of ‘ibadah

*FIQH CLASS

Alhamdulillah wasolatu wasalam 'ala rosulillah.

I would like to state that:

1. Bad dream is part of symptoms some notice before sickness (like Malarial)

2. What we eat and what we watch or listen to sometimes contribute to Erotic Dream (like indecent dresses by male and female, music by female or watching female dancing etc)

This topic will not complete if ethics of sleeping is not mentioned.

Ethics of Sleeping

Among ethics of sleeping are:

1. Recitation of Aayat al-Kursiy: It was reported that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came and started to scatter the food. I took hold of him and said, ‘I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).’… He said, ‘When you go to bed, recite Aayat al-Kursi and you will be protected by Allaah, and no shaytaan (devil) will come near you until morning.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘He told you the truth even though he is a liar. That was a shaytaan.’” (Narrated by al-Bukhaari, 3101).

2. Recitation of the last two aayahs of Surat al-Baqarah It was reported that Abu Mas’ood al-Badri (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The last two aayahs of Soorat al-Baqarah – whoever recites them at night, they will be sufficient for him.’” (Narrated by al-Bukhaari, 3786; Muslim, 807). Al-Nawawi said: “Concerning the phrase, ‘The last two aayahs of Soorat al-Baqarah – whoever recites them at night, they will be sufficient for him’, it was said that it means, they will be sufficient for him instead of praying qiyaam al-layl, or as protection from Shaytaan, or as protection from vermin. It could mean all of these things.” (Sharh Muslim, 6/91, 92).

3. To blow into hands, recite Surahs 112, 113 and 114, and wipe hands over face and body.
It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) went to his bed, he would blow into his hands and recite Qul Huwa Allaahu Ahad (Soorah 112) and the Mi’wadhatayn (Surahs 113 and 114). Then he would wipe his hands over his face and his body, as far as they could reach.” ‘Aa’ishah said: “When he fell ill, He would ask me to do that for him.” (Narrated by al-Bukhaari, 5416; Muslim, 2192)

4. Saying authentic prescribed adhakar and du’a before sleeping.
Muslim, 2713, al-Tirmidhi, 3392; Abu Dawood, 5067

Please see others in Riyadh Saliheen, Hisnu Muslim, Saheeh Adhkar etc

Also, while sleeping one may be beaten and see the mark when he/she wake up or answer a call that results to death or strange sickness. This is beyond dream, it is the work of witchcraft.

Sihr (witchcraft) is done sometimes that the evildoer will prepare a statue or an object, give it the name of a target (victim). With the support of Shayateen, anything done to that object may affect the targeted person if Allah wish. Sometimes as the soul moves out confirmed in Q39:42, they may invite or call the soul for operation if Allah wish they can succeed.

This is one of the pivot reasons for us to remain protected every moment, especially before sleeping, see ethics of sleeping please!

May Allah grant us benefiting understanding and protect us and our family from fitnah of evildoer among man and jinn.

*FIQH CLASS

www.nairaland.com/3995935/simplified-istikhaar

Simplified Istikaar

Decongestion of the prison has many times marked for action but politics and politicking the arrangement remain the fear. Alhamdulillah; air, rain etc are not controlled by political parties they would have cause dangers to our lives.

Convicted ex-bank manager bagged 195 years imprisonment for stealing millions of naira recently, alright, where are those who steal billions of naira? They are in their respected offices collecting salaries and allowances whilst a poor man is awaiting trial in the prison for over 6 months for insulting another person. For how long would the looters be under trials?! Justice is delayed so that they can go unpunished – Alas! Allah is expecting you.

Islam is the religion of mercy and justice, 'A'isha reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said: Who will speak to Allaah's Messenger (sallAllaahu alayhi wa sallam) about her? They said: Who dare it, but Usama, the loved one of Allaah's Messenger (sallAllaahu alayhi wa sallam)? So Usama spoke to him. Thereupon Allaah's Messenger (sallAllaahu alayhi wa sallam) said: Do you intercede regarding one of the punishments prescribed by Allaah? He then stood up and addressed (people) saying: O people, *those who have gone before you were destroyed, because if any one of high rank committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him.By Allaah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off. In the hadith transmitted on the authority of Ibn Rumh (the words are):" Verily those before you perished. Bukhari Volume 8, Book 81, Number 778, Muslim 4187. Ahkaam al-Sijn wa’l-Sujana’ wa Mu’aamalat al-Sujana’ fi’l-Islam by Hasan Abi’l-Ghuddah, 256, Ahkaam al-Sijn wa Mu’aamilat al-Sujanaa’ fi’l-Islam, p. 367-379; al-Mawsoo’ah al-Fiqhiyyah, part 16, p. 320-327. No preferential treatment in Islam, rich or poor are the same in the court of law and others.

Many (fake) lawyers still defraud inmates promising them bail after payment, same inmates are still there and lawyers are not found. NGOs collect data of inmates to write proposal, after disbursements of fund to improve wellbeing of inmates, no activity and just to visit inmates is irritating them. The persevered scholars that visit inmates to admonish them, and a countable number of organizations and individuals that support them are well commendable for helping the humanity.

The needs to care for inmates includes: setting maximum period to be in prison as awaiting trials before conviction, monitoring of fund for prisons to the grassroots, provision of academic and vocational skills, improved health facilities, access to legal practitioners, fund for bails, religion studies teachers or lecturers etc. It is a pity, inmates want to see what is going on in the society, attend festivals and others but they were confined for an offence that may be me and you have committed, Allah expose us not. This is a remembrance for the hearts that can accommodate truth.

Who will help inmates? May Allah help us, grant innocent inmates freedom, make rehabilitations of convicts successful, protect us, protect our religion, and protect our society.



Complied by Ustadh Ibrahim Albanny on FIQH CLASS

_“Prison is another world; the inmates are coming back to this world alive or dead – care for them”_

Prisons are places of corrections and rehabilitations. In order to increase public safety and reduce recidivism, the provision of academic, life skills, and career development programs are essential to educate, empower, and transform the lives of inmates. Mental health or substance abuse issues, lack of education and employment-related skills in the prison incite many inmates to more violent acts after release.

In the developed countries, many inmates complete an education in prison. New Zealander Dr Paul Wood, 37, earned two degrees and began his PhD while behind bars. Read the book “From Prison to PhD: A Memoir of Hope, Resilience, and Second Chances Paperback – 2014” by Jason Sole and many more...

The incitement to crime is the hope of escaping punishment or enjoying the punishment – agreed, in fact, there are exceptional circumstances where the inmate is subjected to harsh treatment but the inmate should be treated according to his/her human dignity in the process of punishments. So, the inmates wellbeing is important. Presently, more than 50% of inmates are awaiting trials in Nigerian prisons; they are not helpful to the families, they are not productive to the societies, they are liabilities to the government and become nuisance to the society on release as a result of un-cared attitude of the legislator, judiciary, executive arms of government and the philanthropists. Imagine, inmate (awaiting trial) have spent 5 years in prison for an offence liable for 3 months imprisonment or payment of N1,000.00. And government has spent resources for his upkeeps for 5 years; it is a waste of resources! Or a convict that steal a loaf of bread out of hunger sentenced to 3 months imprisonment.

The overcrowding of prisons in Nigeria is a systematic problem that is hardly ever addressed successfully. A confined condition in prison is affecting the prisoner’s right to good health and dignity. A prison built to accommodate 600 inmates, now comprises of over 1,600 inmates whilst over 900 were awaiting trials. Please visit there, the common questions you will ask includes: Where are the conscious lawyers or why are they kept here forgotten? Are the prisons not managed by the government or where is the fund for inmate’s upkeeps and logistics for personnel? Why basic medical treatments are always inadequate? Etc.

AL - ISTIKHAARAH (1 of 2)

*الإستخار

Definition of Istikhaarah

Istikhaarah in Arabic means seeking guidance to make a decision concerning something or seeking guidance to make appropriate choice from Allah by means of prescribed du’a narrated from the Prophet (peace and blessings of Allah be upon him).

Istikhaarah is….

Submission to the command of Allah and a practical demonstration that one has no power and no strength of one’s own.

Prescribed in cases where a person does not know the right decision to make in matters where it is known whether a thing is good or bad.

Not prescribed when it comes to things that are obligatory, haraam or makruh. Meaning that there is no need to do istikhaarah whether to perform acts of worship or to commit sin or evil action.

To be prayed when one starts to think of the matter with an open mind, and not have decided on a specific course of action.

Ruling

The scholars are unanimously agreed that Istikhaarah is Sunnah. The evidence that it is prescribed is the hadeeth narrated by al-Bukhaari from Jaabir (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to teach his companions to make istikhaarah in all matters, just as he used to teach them soorahs from the Qur’aan. He said: ‘If any one of you is deliberating about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say:

اللَّهُمَّ إِنِّي أَسْتَخِيـرُكَ بِعِلْمِكَ، وَأسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلاَّمُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الَأمْرَ (وَيُسَمِّي حَاجَتَه) خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

Transliteration: Allaahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa as’aluka min fadlika, fa innaka taqdiru wa laa aqdir, wa ta’lamu wa laa a’lam, wa anta ‘allaam al-ghuyoob. Allaahumma fa in kunta ta’lamu haadha’l-amra (then the matter should be mentioned by name) khayran li fi ‘aajil amri wa aajilihi (or: fi deeni wa ma’aashi wa ‘aaqibati amri) faqdurhu li wa yassirhu li thumma baarik li fihi. Allaahumma wa in kunta ta’lamu annahu sharrun li fi deeni wa ma’aashi wa ‘aaqibati amri (or: fi ‘aajili amri wa aajilihi) fasrifni ‘anhu [wasrafhu ‘anni] waqdur li al-khayr haythu kaana thumma radini bihi

Translation:O Allaah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of h Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allaah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it).” al-Bukhari (1166).

Note: Some scholars have prescribed what is to be recited in Salat istikhaarah but the most correct is that any particular verses can be recited when praying Istikhaarah

www.nairaland.com/3995916/essential-parts-obligatory-actions-sunnahs

Essential parts, obligatory actions and sunnah of hajj

Praise be to Allah
The essential parts of Hajj are four, the obligatory actions are seven and everything other than the essential parts and obligatory actions is Sunnah. A detailed discussion follows:
Al-Bahooti (may Allah have mercy on him) said in ar-Rawd al-Murbi‘ (1/285):
The essential parts of Hajj are four:
Entering ihram, which is forming the intention to start the rituals of Hajj, because of the hadith: “Actions are but by intentions.”
Standing in ‘Arafah, because of the hadith: “Hajj is ‘Arafah.”
Tawaaf az-ziyaarah (also called tawaaf al-ifaadah), because Allah, may He be exalted, says (interpretation of the meaning): “…and [let them] circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29] .
Sa‘i, because of the hadith: “Do sa‘i, because Allah has ordained sa‘i for you.” Narrated by Ahmad.
The obligatory actions of Hajj are seven:
Entering ihram at the appropriate miqaat, i.e., one should enter ihram from the miqaat. As for ihram itself, it is an essential part of Hajj.
Standing in ‘Arafah until sunset, for the one who reaches there by day.
Saying overnight in Mina during the days of at-Tashreeq (the 11 , 12 and 13 of Dhu’l-Hijjah), except for those whose job is to bring water and tend livestock.
Staying overnight in Muzdalifah until after halfway through the night, for those who reach it before that time, except for those whose job is to bring water and tend livestock. [Some scholars regard staying overnight in Mina as one of the essential parts of Hajj without which Hajj is not valid. Ibn al-Qayyim (may Allah have mercy on him) expressed this view in Zaad al-Ma‘aad (2/233)].
Stoning the Jamaraat in the right sequence.
Shaving the head or cutting the hair.
Farewell tawaaf (tawaaf al-wadaa‘ ).
[If the pilgrim is doing tamattu‘ (‘umrah followed by Hajj, exiting ihram in between) or qiraan (‘umrah followed by Hajj without exiting ihram in between), then he must offer a sacrifice (by slaughtering a sheep), because Allah, may He be exalted, says (interpretation of the meaning):
“whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah)” [al-Baqarah 2:196] ].
The rest of the actions and words of Hajj are Sunnah, such as tawaaf al-qudoom, staying overnight in Mina the night before ‘Arafah, idtibaa‘ [uncovering the right shoulder from the beginning of tawaaf until the end, by placing the middle of the rida’ (upper garment) beneath the right armpit and the ends of the rida’ over the left shoulder], walking at a rapid pace [when doing so is recommended], kissing the Black Stone, reciting the adhkaar and du‘aa’s, and climbing as-Safa and al-Marwah.
The essential parts of ‘umrah are three: ihram, tawaaf and sa‘i.
The obligatory parts are two: shaving the head or cutting the hair, and entering ihram from the miqaat. End quote.
The difference between an essential part, an obligatory action and a Sunnah action is that Hajj is not valid without an essential part, whereas if an obligatory act is omitted, Hajj is still valid, but the one who omits it must offer a compensatory sacrifice (a sheep), according to the majority of scholars. As for Sunnah actions, the one who omits them does not have to do anything.
Please see ash-Sharh al-Mumti‘ (7/380-410) for evidence to prove these essential parts, obligatory acts and Sunnahs, and the rulings having to do with them.

And Allah knows....

https://islamqa.info/en/223333

Dear friend, I regret to inform you I got my passport and was rejected on the basis that 'No personal bank statement or reference letter from the bank to fobfitm ownership of attached bank account' and hence advised that I may re apply within 10 working days from receipt of notifications'.
My questions are:

1. Does that mean I can apply back next week?

2. Would I submit only that bank documents again because all the original docs I submitted was not given back.

3. Can I meet up for this semester?

4. Your general advise

eye services

Thecassanova:
Yeah it's fine. It actually open twice, November then closes February. Then around June-July for second semester.

but y is it taking long sir. it is now more than a month I applied

Thecassanova:
I know as at last year PhD can apply anytime of the year, while MSc honours are from November.

but I submitted my application last month (11th) for this semester. hope no pro

Heaven is not like country in Africa you can go without preparation. First of all repent all what you have done for Nigerian.

Freetech:
Another evidence why you need to consider Jesus Christ today. Tomorrow maybe too late

May Allah forgive him, as for you, you are dense. May Allah show you, so that u understand u are just a Christian because ur intelligent is seized.. Iro lasan!

Thecassanova:
Around November

do u mean one can't apply by September

ON ORO FESTIVAL _( Festival that restrict females movement)_

Oro Festival is an annual festival in most places in Yoruba land. Most places in Oyo state, Osun state, Ogun state and others mark this traditional festival yearly to the extent that a city in Oyo is called ISEYIN-ORO.

Odun Oro as mostly called is the festival that restrict the movement of women and young girls partially or totally throughout the period (at most a month). That period, women and young girls are not allowed to go to their schools and places of work in the name of the festival. The doers often claimed misfortune for those that violates their which is to go out among females. Haba, What a wicked festival!

Even, civilization apary, a person having very little sense of humor would know that the festival should be cancelled. Why? Because adequate measures have been put in place from time to time to fight insurgency- that threaten the life of individuals so that there could be freedom, policemen go out to ensure people are saved. How would you leave such festival that claimed misfortune for females unbanned?

In Nigeria of today, there are three recognised religion; Islam, Christianity and Traditional. Islam as it connotes peace, her believers celebrate thier weekly and annual festivals (Jumat, Eid il Fitri and Eid I'll Kabeer), people rejoice with them without restricting thier movement. Christians on the other hand celebrate Christmas, Easter and new year, people rejoice with them and also their freedom does not altered. How would the minorities in Nigeria, I mean the traditionalists be allowed to restrict our female movements in the name of their evil festival? Practise your believes and let practise ours.

It is even bizarre for such restriction to hold in this country after it was stated clearly in our constitution that every citizens should practise his religion freely without disturbing others, how would our government laid with the constitution and look at this without any say.

Our women are also the problem, they entertain fear and think their going out would truly led to their misfortune. How would a believer who listens to preaches in their respective worship places that no one can bring joy and misfortune except what thier creator has ordained believe this crooked lie. If you are still afraid, then let me remind you of a pious pregnant Muslim sister in Iseyin who came out during their festival period sometime ago, she was to them possessed by their god but fortunately the sister gave birth to triplet that night. Is that fortune or misfortune?

To this end, I am using this medium to call on all Nigerian who are females to disregard their lie and go out during this period and have it in mind that nothing would happen to them. Oro festival is an evil festival that should be abolished. Join me in campaigning this too!

By:
*Lukumon Gafari Abiodun (Lukgaf).

www.nairaland.com/3981007/fairness-work-what-says-islam#59359886
Fairness at work: What says Islam

In Islam, aims of the organization are not only to maximize profit, sales or services but it is also to fashion a setting of social justice and especially good relationships between employer and employee. Islam enjoins justice and fairness in all human dealings. Objectives of seeking for employment includes: to improve the material condition of an individual, to improve morals or morality, meeting the needs of one’s family, provision for future contingencies or unforeseen event, provision for prosperity, social service and contribution for the sake of Allah and to serve as a way of attaining success in the hereafter.

However, these objectives seem unrealistic for employee today in our setting. Many employers pay less than employees’ input annually. Some employments have no future, employee work endlessly in pains hoping to see the light that will never show up. Some exploit employees just because they don’t have option(s), and at the same time employer want to achieve organizational growth. Allah says: “Woe to those who are dishonest in weighing and measuring - those who exact a full measure they receive their due from others, but give less than due when they measure or weight for them.” Q83:1. Remarkably, for a rich man to crave pretexts to avoid the fulfilment of his commitment towards the basic rights of worker is oppression. So, it is an injustice for employer to drain employees in order to satisfy own cravings.

In all divine revelations, whenever Allah give responsibility He gives right(s); if you do this, you will get this –then discipline is justly established. Many employees don’t want to be assigned responsibilities but claim their rights from employers, and vice versa. Employees’ responsibilities have been previously discussed in the earlier, and their rights are many, these include right:

1. To be given their just salaries or wages rightly in time.

2. To be paid for holiday and leave.

3. To be provided social security in case of old age or unemployment.

4. To be compensated for injury, deformity, paralysis etc

5. To be allowed to demand that the conditions of the workplace should be healthy.

6. To know, in details, nature and amount of the labour which he/she carries out and these should be fixed with a contract with certainty.

7. To be entitled to prevailing worker’s rights in the labour market.

8. To be entitled to promotion. Etc.

Islam establishes fairness, Muslims (employer or employee) are expected be fair in their dealings. May Allah enrich us ‘halal’ and grant us understanding to be able to strive towards fulfilling our responsibilities.

An admonition by Ustadh Ibrahim Albanny in FIQH CLASS

ISLAM: FAIRNESS AT WORK

Employment is a binding contract which means that the employee must be given the wages and the employer must be given the work. If the employer cancels the contract before the period ends and does not demand the work, the contract is not annulled and he must pay the wages. Al-Sharh al-Kabeer (14/436), Al-Muqni.

Allah says (what means): “O you who have believed, fulfil (all) contracts”. (Q5:1), also He says: “O you who believe, Stand out firmly for justice, as witnesses to Allah, as against yourselves, or your parents, or your kin; and whether it be against rich or poor: For Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort justice or decline to do justice, verily Allah is well acquainted with all that you do.” (4:135). Irrespective of creed, class or colour, Islam demands that people treat each other justly, truthfully and with dignity, honour and respect.

Employee is expected:

-To satisfy the conditions between him and the employer in what is not prohibited under Shari‘ah.

-To continue the work in person.

-Not to avoid working. For he who avoid working does not deserve to get paid.

-Not to leave work during working hours or use working hours for personal assignments except with permission.

-To be responsible for taking care of the properties and equipment which belong to the employer. And damage as a result of mistake or beyond employee’s control should be pardoned.

-To do his work in the best way possible.

-Not to harm employer.

-Not to overburden himself/herself (by the night or weekends) when he/she supposed to rest and prepare for the next working day. This apply to salary earners not those on wage. Salary earners are been paid fixed amount monthly/annually regardless of number of hour worked, and nights and weekends are part of the month/year paid for.

-You can add more of what will promote employer-employee good relationship....

Remember, Muslims are encouraged to treat everyone including your employer (Public or Private) with justice and fairness. Prophet (May the peace and blessings of Allah be upon him) said: “None of you has faith unless you love for your brother what you love for yourself” - Bukhari and Muslim. And he said: “Whoever cheats us is not one of us” – Muslim

Islamic Ruling on Castrating Animals

www.nairaland.com/3980989/islamic-ruling-castrating-animals

Ruling (Fiqh) on Menstruation 3
www.nairaland.com/3980511/fiqh-menstruation-3

Ruling on castrating animals


Praise be to Allaah.

There is nothing wrong with castrating animals such as sheep and cattle if it is done for a reason, such as making them grow fat and making the meat better. The Prophet (peace and blessings of Allaah be upon him) sacrificed castrated sheep, as it was narrated by Ahmad and Ibn Maajah (3122) that the Prophet (peace and blessings of Allaah be upon him) sacrificed two large, castrated rams. Classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

The fuqaha’ differed concerning this issue, as it is mentioned in al-Mawsoo’ah al-Fiqhiyyah (19/112): The Hanafis stated that there is nothing wrong with castrating animals, because it is beneficial for the animal and for people. 

According to the Maalikis, It is permissible to castrate animals that are eaten, and that is not makrooh, because it makes the meat better. 

The Shaafa’is differentiated between animals that are eaten and those that are not eaten. They said: It is permissible to castrate those whose meat is eaten when they are young, but it is haraam in other cases. They stipulated that castration should not lead to the death of the animal. 

As for the Hanbalis, in their view it is permissible to castrate sheep because it makes their meat better, and it was said: It is makrooh in the case of horses and other animals. End quote. 

A hadeeth was narrated which forbids castration of animals, and horses in particular, but it is da’eef (weak). 

That was narrated by Ahmad (4769) from Ibn ‘Umar (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade castrating horses and other animals. Ibn ‘Umar said: Because that is how they increase in number. Shu’ayb al-Arna’oot said in Tahqeeq al-Musnad: Its isnaad is da’eef (weak); it was narrated in mawqoof form and in marfoo’ form, and the mawqoof form is the one which is saheeh.   

Maalik and others regarded castration of horses as makrooh. He said: There is nothing wrong with castrating them if they are to be eaten. Al-Muntaqa by al-Baaji (7/268). 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: As for castration, it is permissible if it serves an interest, but necessary steps must be taken to avoid causing pain to the animal. End quote from Liqa’ al-Baab il-Maftooh (37/15). 

Conclusion: There is nothing wrong with castrating animals whose meat is eaten, according to the majority of scholars, so long as that is done for a reason and care is taken to avoid causing pain to the animal.

Fiqh of Menstruation (3 of 4)

Length of Menstrual Period

Menstrual period is over when the blood stops, regardless of whether the blood was a lot or a little. Many Jurists stated that the shortest length of a woman’s period is a day and a night, and the longest is fifteen days and the most correct is that there is no minimum or maximum length for it; when the bleeding is present with its distinct qualities, this is menstruation. Majmoo’ al-Fataawaa, 19/237

Signs that her Menstrual Period has ended

These are:

1. The white discharge which comes from the womb to show that the period is over. al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (23/279).

2. Complete dryness; she can find out if her period has ended by inserting a piece of white cotton or something similar into the place where the blood comes from; if it comes out clean, then her period is over and she has to do ghusl and pray. If the cloth comes out red, yellow or brown, she should not pray. The women used to send small containers in which were these cloths with traces of yellow on them to ‘A'ishah Radiyallahu 'aniha, and she would say, “Do not hasten until you see the white discharge.” (Narrated by al-Bukhaari mu’allaqan. Kitaab al-Hayd, Baab iqbaal al-muhayd wa idbaarihi. Also by Maalik, 130), al-Albaani in Irwa’ al-Ghaleel, no. 198, al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (18/295), Radd al-Muhtaar (1/289), Majmoo‘ Fataawa Ibn Baaz (29/116), Risaalat al-Dima’ al-Tabee’iyyah (59).

Yellow or Brownish Discharge after Woman’s Period

A yellow or brownish discharge when a woman does not have her period or when her period has stopped does not mean anything, and she should not stop praying or do ghusl because of it. Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not bother about any yellow or brownish discharge after a woman’s period was over.” Abu Dawood, 307. al-Bukhaari, 320, an-Nasaa’i, 468; Ibn Maajah, 647, Majmoo‘ Fataawa Ibn Baaz (10/207-208), Thamaraat at-Tadween, p. 24, 25, Mawsoo‘ah Ahkaam at-Tahaarah by Shaykh Abu ‘Umar al-Dabyaan (may Allah preserve him), 6/281-299; al-Mawsoo‘ah al-Fiqhiyyah, 18/296; al-Mughni, 1/202; al-Majmoo‘, 2/422, al-Dima’ al-Tabee’iyyah li’l-Nisa’ (p. 19) Fataawa Arkaan al-Islam (p. 258) al-Majmoo‘ (2/562), Fataawa al-Lajnah ad-Daa’imah (4/222 vol. 2) (4/206), al-Mughni by Ibn Qudaamah (1/214)

To be cont…Inshaa Allah

May Allah grant us understanding of His religion and accept it as an act of ‘ibadah

FIQH CLASS

macof:
you seem like a mad man. Before your grandfather was ever conceived Oro festival existed and it will continue to exist. if you don't like it leave yorubaland
go to saudi arabia and practice arab traditions like the slave you are

silence is the best answer for someone like u

I support that Albino be re-arrested

Nigeria police should arrest this albino