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The Conditions for Udhiyah (Sacrifice)

There are six conditions for the udhiyah:

-1-

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

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

[al-Hajj 22:34]

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

-2-

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

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

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

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

For sheep it means one that is a year old.

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

-3-

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

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

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

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

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

These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults.

So the following animals are also unsuitable for sacrifice:

a- One that is blind in both eyes.

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

c– One that has encountered difficulty in giving birth, until all danger has passed.

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

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

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

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

-4-

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

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

-5-

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

-6-

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

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

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

Source: http://islamqa.info/en/ref/36755

 

 

What is the ruling on Celebrating the night of the Isra’ and Mi’raaj, which is the twenty-seventh night of Rajab?

What is the ruling on Celebrating the night of the Isra’ and Mi’raaj, which is the twenty-seventh night of Rajab? 


Praise be to Allaah. 

There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah.

They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning):

“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him] 

Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer”

[al-Isra’ 17:1] 

There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings.

With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning): 

“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] 

And Allaah says in Soorat al-Shoora (interpretation of the meaning): 
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21] 

In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it.

For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”

In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.” 

In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning. 

Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning): 

“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] 

It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah).

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all.

Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions. 

source :http://www.islamqa.com/en/pda/ref/islamqa/60288

Fasting in the month of Rajab

The month of Rajab is one of the sacred months and there are many important events in Islamic history that took place in the month of Rajab, such as the Night Journey and Ascension (Israa’ and Mi`raj), the Battle of Tabuk, and the liberation of Al-Aqsa Mosque from the crusaders at the hands of Salah Ad-Din Al-Ayyubi.

The merit of Rajab is like the merit of the rest of the other sacred months. Allah Almighty says: (Lo! the number of the months with Allah is twelve months by Allah’s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them) (At-Tawbah 9: 36).

The names of these sacred months are mentioned in an authentic hadith said by the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage. According to this hadith, the sacred months are four, three in succession—that is, Dhul-Qi`dah, Dhul-Hijjah, and Muharram—and the fourth is Rajab, which comes between Jumada Thani and Sha`ban.
But what about fasting in the month of Rajab, is it recommended and are there any authentic hadiths which indicate that fasting in Rajab has a special virtue or reward?

Let’s see what some scholars view about this:

Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee

I would like to stress the fact that observing voluntary fasting during the sacred months or Al-Ashhur Al-Hurum, including the month of Rajab, is recommended or mandub. The Prophet (peace and blessings be upon him) is reported to have instructed his Companions (may Allah be pleased with them) to observe voluntary fasting in Al-Ashhur Al-Hurum.

He (peace and blessings be upon him) used to urge his Companions to fast three days of every month. Thus, fasting during the month of Rajab is recommended but there is no authentic hadith that indicates that fasting certain days of Rajab, for example the first day, entails a special reward.

Ibn Hajar

Ibn Hajar also quoted Abu Bakr At-Tartushi as saying in Al-Bida` wa Al-Hawadith, “It is not recommended to observe fasting in Rajab if this is done out of one of three intentions, one of which is to do so out of believing that its fasting is obligatory like the fasting of Ramadan, or it is a regular act of Sunnah, or that its fasting is more rewarded and praiseworthy than fasting in the other months. If anything of the kind had been true, the Prophet (peace and blessings be upon him) would have clarified it. According to Ibn Dihyah, fasting in general is a good act, but it should not be observed in Rajab out of believing that it entails special rewards then. `Umar (may Allah be pleased with him) would not recommend fasting in Rajab out of this belief.”

The bottom line:

Fasting during the month of Rajab is recommended but there is no authentic hadith that indicates that fasting certain days of Rajab entails a special reward.


Source: Islamonline.net