Mistakes made when doing tawaaf

Praise be to Allaah.

These are mistakes that occur during tawaaf, and are of various types:

-1-

Uttering the intention out loud when wanting to do tawaaf, so you see the pilgrim standing facing the Black Stone when he wants to do tawaaf, saying, “O Allaah, I intend to do seven circuits of tawaaf for ‘Umrah” or “O Allaah, I intend to do seven circuits of tawaaf for Hajj,” or “O Allaah, I intend to do seven circuits of tawaaf in order to draw closer to You.”

Uttering the intention out loud is bid’ah (an innovation), because the Messenger (peace and blessings of Allaah be upon him) did not command his ummah to do that. Everyone who worships Allaah in a manner in which the Messenger of Allaah (peace and blessings of Allaah be upon him) did not worship Him or command his ummah to do so has introduced an innovation into the religion of Allaah that is not part of it. So uttering the intention out loud when doing tawaaf is a mistake and an innovation. Just as it is a mistake from the point of view of sharee’ah, it is also a mistake from a rational point of view. What is the point of uttering the intention out loud when the intention is a matter between you and your Lord, and Allaah knows what is in people’s hearts and He knows that you are going to circumambulate this House. If Allaah knows that then there is no need to say that out loud to the slaves of Allaah.

The Prophet (peace and blessings of Allaah be upon him) did tawaaf before you and he did not speak the intention out loud when he did tawaaf. The Sahaabah (may Allaah be pleased with them) did tawaaf before you and did not speak the intention out loud when they did tawaaf, or when doing any other act of worship, so this is a mistake.

-2-

Some of those who do tawaaf push and shove too much when they touch the Black Stone and the Yemeni Corner, and they are disturbed by the overcrowding and disturb others. They may be pushing and shoving a woman, and the Shaytaan may tempt him and fill his heart with desire when he is crowding this woman in this narrow place. People are only human and may be overwhelmed by their souls that prompt them to do evil, so an evil action may take place in the shadow of the House of Allaah. This is a matter that becomes even worse in light of where it takes place, although it is a fitnah in any place it happens.

It is not prescribed to push and shove when touching the Black Stone or the Yemeni Corner, rather if it is easy for you to do so in a calm and dignified manner, then you must do it, and if it is not easy for you to do it, then you should just point to the Black Stone.

With regard to the Yemeni Corner, there is no report from the Prophet (peace and blessings of Allaah be upon him) that he pointed to it, and we cannot compare it to the Black Stone, because the Black Stone is greater than it, and it was proven that the Prophet (peace and blessings of Allaah be upon him) pointed to the Black Stone.

Just as crowding is not prescribed in this situation and there is the fear that it may cause fitnah when one is crowded together with women, so too it may also cause annoyance, because in crowded situations a person will inevitably hear words that he dislikes and he will feel annoyed and angry when he leaves this place.

What the person who is doing tawaaf should do is always remain calm and dignified, so that he will have the proper presence of mind for worshipping Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “Tawaaf around the House and (Saa’i) between al-Safa and al-Marwah and the stoning of the Jamaar have only been prescribed so that remembrance of Allaah (dhikr) will be established.”

-3-

Some people think that tawaaf is not valid unless one kisses the Black Stone, and that kissing the Black Stone is one of the conditions of tawaaf being valid, and of Hajj and ‘Umrah being valid too. This is a mistaken notion. Kissing the Black Stone is Sunnah, and it is not an independent Sunnah either, rather it is Sunnah for the one who is doing tawaaf. I do not know that kissing the Black Stone is Sunnah except in tawaaf. Based on this, since kissing the Black Stone is Sunnah and is not obligatory and is not a condition of Tawaaf, then if a person does not kiss it, we do not say that his tawaaf is invalid or that his tawaaf is lacking and he is sinning. Rather his tawaaf is valid and if there is a lot of crowding then pointing is better than touching, because this is what the Messenger (peace and blessings of Allaah be upon him) did when the place was crowded, and because by doing this a person avoids harm that he may do to others or that others may do to him.

If someone were to ask us: If the Mataaf (place of tawaaf) is very crowded, what do you think – is it better to push in and touch and kiss the Black Stone, or to point to it?

We say that it is better to point to it, because that is the Sunnah. That was narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), and the best guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him).

-4-

Kissing the Yemeni Corner. There is no proof concerning this from the Messenger of Allaah (peace and blessings of Allaah be upon him), and if an act of worship is not proven from the Messenger of Allaah (peace and blessings of Allaah be upon him) then it is bid’ah and is not an act of worship that brings one closer to Allaah. Based on this, it is not prescribed to kiss the Yemeni Corner, because that was not proven from the Messenger of Allaah (peace and blessings of Allaah be upon him). Rather that was narrated in a da’eef (weak) hadeeth that cannot be taken as evidence.

-5-

Some people, when they touch the Black Stone or Yemeni Corner, touch it with their left hands in a careless manner. This is a mistake, because the right hand is better than the left hand, and the left hand is only used for unclean things such as cleaning oneself after relieving oneself, or rinsing one's nose, and so on. When it comes to matters of kissing and respect, the right hand should be used.

-6-

They think that touching the Black Stone and the Yemeni corner is done for barakah or blessing, not as part of the ritual of tawaaf, so they touch them seeking barakah from them. This is undoubtedly contrary to the purpose, for the purpose of touching the Black Stone or wiping it or kissing it is to glorify Allaah. Hence when the Prophet (peace and blessings of Allaah be upon him) touched the Black Stone he said: “Allaahu akbar,” as an indication that the purpose of this action is to glorify Allaah, not to seek barakah by touching this stone. Hence when the caliph ‘Umar (may Allaah be pleased with him) touched the Black Stone he said: “By Allaah, I know that you are just a stone and can neither cause harm nor bring benefit. Were it not that I had seen the Messenger of Allaah (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.”

This mistaken notion held by some people – that the purpose behind touching the Yemeni Corner and the Black Stone is to seek barakah – has led some of them to bring their young children and touch the Corner or the Stone with their hands, then wipe their children with their hands. This is a corrupt belief that should be denounced. We should explain to people that these stones can neither harm nor benefit, and that the purpose of touching them is to glorify Allaah and establish His remembrance (dhikr), and to follow the example of His Messenger (peace and blessings of Allaah be upon him).

All of these matters and others are not prescribed in sharee’ah. Rather they are innovations (bid’ah) and do not benefit those who do them in any way. But if the one who does that is ignorant and does not realize that this is bid’ah, then there is the hope that he may be forgiven. But if he knows that this is bid’ah or is negligent and does not ask about his religion, then he is sinning.

-7-

Some people recite a specific du’aa’ in each circuit. This is a kind of bid’ah that was not narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) or his companions. The Prophet (peace and blessings of Allaah be upon him) did not recite a specific du’aa’ in each circuit, and neither did his companions. The most that can be said concerning that is that between the Yemeni Corner and the Black Stone the Prophet (peace and blessings of Allaah be upon him) used to say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [al-Baqarah 2:201 – interpretation of the meaning].

And he (peace and blessings of Allaah be upon him) said: “Tawaaf around the House and (Saa’i) between al-Safa and al-Marwah and the stoning of the Jamaar have only been prescribed so that remembrance of Allaah (dhikr) will be established.”

This bid’ah is even more wrong when the person carries a small booklet in which there is a du’aa’ for each circuit, and he reads this booklet, not knowing what he is saying, either because he does not know Arabic and does not understand the meanings, or because although he is an Arab and speaks Arabic he does not know what he is saying. We even hear some of them say du’aa’s that clearly deviate from Islamic teaching; for example, we have heard someone saying, “O Allaah, make me independent of means by Your Majesty (jalaalika) so I have no need of that which You have forbidden” when he should have said, “by that which You have permitted (halaalika).”

We also see some people reading this booklet, and when they finish the du’aa’ for the circuit they are doing, they stop and do not recite any other du’aa’s for the rest of that circuit. If there are not many people in the Mataaf, they finish the circuit before they finish the du’aa’, so they cut the du’aa’ short.

The remedy for that is to explain to the pilgrims that during tawaaf a person can say whatever du’aa’ he wants, and he can remember Allaah (dhikr) however he wants. If this is explained to the people this problem will go away.

Ruling on one who falls into these innovations
With regard to these actions, people are either:

- completely ignorant and do not realize that what they are doing is haraam. In this case there is the hope that there will be no blame on such people.

- Or they know but they are deliberately going astray and leading others astray. Such a person is undoubtedly a sinner and will also bear the burden of the sins of those who follow his example.

- Or they are unaware and are negligent, not caring to ask people who know. There is the fear that these people may be sinning because of their carelessness and their failure to ask.

These are the errors that we have noticed during tawaaf. We hope that Allaah will guide our Muslim brothers to put things right so that their tawaaf will be in accordance with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), for the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). Religion is not based on emotions and inclinations, rather it is to be based on what has been narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him).



From Daleel al-Akhta’ allati yaqa’ fiha al-Haaj wa’l-Mu’tamir by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

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The imaam was accused of reciting Qur’aan incorrectly; what is the status of past prayers?

Praise be to Allaah.

1 – If the imaam recites al-Faatihah incorrectly and alters the meaning, his leading the prayers is not valid. Otherwise his prayer is valid, so long as he does not do anything wrong in his recitation such that he distorts the Qur’aan, or adds or takes away anything deliberately. In that case his prayer is invalid.

2 – The prayer of those who were led by him is valid, in sha Allaah, so long as they did not know that his prayer was invalid.

3 – The prayer of those who accused him then left him, if they thought that his prayer was invalid then their prayer is invalid too, otherwise it is not.


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Shaykh ‘Abd al-Kareem al-Khudayr.

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Differences in Prayer for Men and Women

Praise be to Allaah.

The general principle is that women are equal to men in all religious rulings, because of the hadeeth "Women are the twin halves of men" (Reported by Imaam Ahmad and classified as saheeh in Saheeh al-Jaami’ 1983), except when there is evidence (daleel) of a specific ruling which applies only to women. One of the cases in which the scholars mention specific rules for women is prayer, where there are differences as follows:

Women do not have to give adhaan or iqaamah, because adhaan requires raising the voice, which women are not permitted to do. Ibn Qudaamah, may Allaah have mercy on him, said: "We know of no difference between the scholars (on this point)." (Al-Mughni ma’a al-Sharh al-Kabeer, 1/438). All of the woman’s body is ‘awrah and must be covered during prayer, except for her face, because the Prophet (peace and blessings of Allaah be upon him) said: "No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover). (Reported by the five Muhadditheen) There is some dispute as to whether her heels and feet should be covered. The author of al-Mughni (2/328) said: "As for the rest of the free woman’s body, it must be covered during prayer. If any part becomes uncovered, it renders her prayer invalid, except if only a little bit is uncovered. Maalik, al-Oozaa’i and al-Shaafi’i said the same. The woman should keep her limbs close to her body during rukoo’ and sujood, and not spread them out, because this is more modest and covering. (Al-Mughni 2/258). Al-Nawawi said: "Al-Shaafi’i said, in al-Mukhtasar: there is no difference between men and women in prayer, except that women should keep the parts of their bodies close to one another, and they should make their stomachs touch their thighs during sujood. This is more covering and preferable, in rukoo’ and the rest of the prayer too." (See al-Majmoo’ 3/429). It is preferable for women to pray in congregation, led by one of their number, because the Prophet (peace and blessings of Allaah be upon him) told Umm Waraqah to lead the women of her household in prayer. There is some difference among scholars on this matter. (See al-Mughni, 2/202 and al-Majmoo’ al-Nawawi, 4/84-85). The woman leading the prayer should read aloud as long as no non-mahram man can hear her. It is permissible for women to go out and pray in the mosque with men, although their prayer at home is better for them, because the Prophet (peace and blessings of Allaah be upon him) said: "Do not prevent the women from going out to the mosques, even though their homes are better for them." (For more details on this matter, see Question#973). Imaam al-Nawawi, may Allaah have mercy on him, said (al-Majmoo’ 3/455): "Women differ from men in congregational prayer in a number of ways:
(1) Congregational prayer is not required of them in the same way as it is of men.
(2) The imam of a group of women stands in the middle of the (first) row.
(3) (If one woman and one man are praying), she should stand behind him, not next to him.
(4) If women are praying in rows behind men, the back rows are better for them than the front rows.

What we can learn from the above is that women and men are forbidden to mix. Allaah is our Helper and Support.



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Taking the crescent as a symbol

Praise be to Allaah.

There is no basis in sharee’ah for taking the crescent or star as a symbol of the Muslims. This was not known at the time of the Prophet (peace and blessings of Allaah be upon him), or at the time of the Khulafa’ al-Raashidoon (the first four leaders of Islam after the death of the Prophet (peace and blessings of Allaah be upon him), or during the time of the Umawis (Umayyad dynasty). It emerged some time after that, and historians differ as to when this symbol was first adopted and who was the first to adopt it. Some say it was the Persians, others say it was the Greeks, and that this symbol was somehow passed to the Muslims. (See Al-Taraateeb al-Idaariyah by al-Kittaani, 1/320). It was said that the reason why the Muslims adopted the crescent was that when they conquered some western countries, the churches there had crosses on top of them, the Muslims replaced the crosses with these crescents, and the practice spread in this way. Whatever the case, symbols and banners must be in accordance with the teachings of Islam, and as there is no evidence that this symbol is prescribed by Islam, it is better not to use it. Neither the crescent nor the star are symbols of the Muslims, even though some Muslims may use them as symbols.

As regards what Muslims think about the moon and the stars, they believe that they are part of the creation of Allaah, and as such can neither benefit nor harm people, and they do not have any influence over events on earth. Allaah has created them for the benefit of mankind, an example of which is seen in the aayah or verse of the Qur’aan (interpretation of the meaning):

“They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage…” [al-Baqarah 2:189]

[The commentator] Ibn Katheer said, explaining the phrase Say: these are signs to mark fixed periods of time: “From them (the new moons) they may know the times for repaying loans, the ‘iddah (waiting period) of their women [after being divorced or widowed] and the timing of their Hajj (pilgrimage)… Allaah has made them signs to mark the times when Muslims should start to fast and break their fast [the beginning and end of Ramadaan], to count the ‘iddah of their women and to know the times for repaying loans.” (Tafseer Ibn Katheer).

[Another commentator] Al-Qurtubi (may Allaah have mercy on him) said in his commentary on this aayah [verse]: “This explains the wisdom behind the waxing and waning of the moon, which is to avoid any confusion in appointed dates, dealings, oaths, Hajj, ‘iddah, fasting, breaking fasts, length of pregnancy, rentals and other matters that concern mankind. Similar to this aayah are others (interpretation of the meanings):

‘And We have appointed the night and the day as two aayaat (signs). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning…” [al-Isra’ 17:12]

‘It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning…’ [Yoonus 10:5]

Counting the new moons is easier than counting days.” (See Tafseer al-Qurtubi).

With regard to the stars, the scholars of Islam say that Allaah created these stars for three reasons: to adorn the heavens, to drive away the devils (shayaateen) and as signs for navigation. (Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq), as Allaah says (interpretation of the meaning):

“It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea…” [al-An’aam 6:97]

“And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the shayaateen (devils), and have prepared for them the torment of the blazing Fire.” [al-Mulk 67:5]
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Should two khutbahs be given on Eid or only one?

Praise be to Allaah.

The majority of scholars, of the four madhhabs and others, are of the view that two khutbahs should be given on Eid, and the imam should sit briefly between them, as is done in the Jumu’ah (Friday) khutbah.

It says in al-Mudawwanah 1/231: Maalik said: In all khutbahs – the khutbah of the imam when praying for rain (istisqa’), the two Eids, the day of ‘Arafah and on Fridays – the imam should separate between the two khutbahs by sitting briefly. End quote.

Al-Shaafa’i (may Allaah have mercy on him) said in al-Umm (1/272): It was narrated that ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah said: The Sunnah on Eid is for the imam to deliver two khutbahs, sitting briefly in between. Al-Shaafa’i said: that applies to the prayers for rain, the khutbah given during the eclipse prayer, the khutbah of Hajj, and every khutbah given to a congregation. End quote.

See Badaa’i’ al-Sanaa’i’, 1/276; al-Mughni, 2/121

Al-Shawkaani (may Allaah have mercy on him) said, commenting on the report quoted above: The second hadeeth makes it more likely to be correct when we draw an analogy with Jumu’ah. ‘Ubayd-Allaah ibn ‘Abd-Allaah is a Taabi’i, as is well known, so his saying, “It is Sunnah” cannot be taken as evidence that it is the Sunnah of the Prophet SAWS (peace and blessings of Allaah be upon him), as is stated in the usool. There is a marfoo’ hadeeth narrated by Ibn Maajah which speaks of sitting in between the two khutbahs of Eid, but its isnaad includes Isma’eel ibn Muslim, who is da’eef (weak). End quote from Nayl al-Awtaar, 3/323

The hadeeth of Ibn Maajah (1279) was narrated from Jaabir ibn ‘Abd-Allaah, who said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) came out on the day of Fitr or Adha and delivered a khutbah standing, then he sat for a while, then he stood up. This hadeeth was narrated by al-Albaani in Da’eef Ibn Maajah, where he said it is munkar.

It says in ‘Awn al-Ma’bood (4/4): al-Nawawi said in al-Khulaasah: the report narrated from Ibn Mas’ood, according to which he said, The Sunnah is for two khutbahs to be delivered on Eid, in between which the imam sits briefly, is da’eef and its isnaad is not uninterrupted. There is no proven report about giving more than one khutbah, and the evidence is analogy with Jumu’ah. End quote.

We may conclude from this the evidence which supports the idea of giving two khutbahs is as follows:

1 – The hadeeth of Ibn Maajah and the report of Ibn Mas’ood (may Allaah be pleased with him), both of which are da’eef, as stated above.

2 – The report of ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah, who is a Taabi’i.

3 –Analogy with Jumu’ah

4 – Shaykh Ibn ‘Uthaymeen (may Allaah be pleased with him) mentioned a fourth thing that may be quoted as evidence. He (may Allaah have mercy on him) said: The phrase ‘two khutbahs’ reflects the view of the fuqaha’ (may Allaah have mercy on him), that there should be two khutbahs on Eid, because that was mentioned in a hadeeth narrated by Ibn Maajah with his isnaad, which requires further examination. The apparent meaning is that two khutbahs should be given, but whoever examines the Sunnah in agreed-upon reports in al-Saheehayn and elsewhere will see that the Prophet SAWS (peace and blessings of Allaah be upon him) only gave one khutbah, but after he had finished the first khutbah, he went to the women and exhorted them. If we take this as the basic principle concerning it being prescribed to give two khutbahs, then it is possible, although it is unlikely, because he went to the women and addressed them because they could not hear the khutbah. This is possible. And it may be possible that they could hear his words, but he wanted to address them specifically, hence he reminded them and exhorted them concerning matters that pertained specifically to them. End quote from al-Sharh al-Mumti’, 5/191.

The Standing Committee was asked: Should the imam sit between the two khutbahs of Eid?

They replied: The two khutbahs of Eid are Sunnah and come after the Eid prayer, because of the report narrated by al-Nasaa’i, Ibn Maajah and Abu Dawood, from ‘Abd-Allaah ibn al-Saa’ib (may Allaah be pleased with him) who said: I attended Eid prayer with the Prophet SAWS (peace and blessings of Allaah be upon him). When he had finished praying he said: “We will deliver a khutbah; whoever wishes to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him do so.” Al-Shawkaani (may Allaah have mercy on him) said in al-Nayl: al-Musannif (may Allaah have mercy on him) said: This shows that the khutbah is Sunnah; it is were obligatory, it would be obligatory to sit and listen to it.

It is prescribed for the one who delivers two khutbahs on Eid to separate them by sitting briefly, by analogy with the two khutbahs of Jumu’ah, and because of the report narrated by al-Shaafa’i (may Allaah have mercy on him) from ‘Ubayd ibn ‘Abd-Allaah ibn ‘Utbah (may Allaah have mercy on him) who said: The Sunnah is for the Imam to deliver two khutbahs on Eid, sitting briefly in between them.

Some scholars are of the view that there is only one khutbah for Eid prayer, because the saheeh ahaadeeth from the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) speak of only one khutbah. And Allaah knows best.

End quote from Fataawa Islamiyyah, 1/425

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Should the imam deliver one khutbah or two on Eid?

He replied: The well known view among the fuqaha’ (may Allaah have mercy on him) is that there should be two khutbahs on Eid, because of a da’eef hadeeth which was narrated concerning that, but in the hadeeth whose authenticity is agreed upon, it says that the Prophet SAWS (peace and blessings of Allaah be upon him) only delivered one khutbah. I hope that the matter is flexible. End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/246

He also said (16/248):

The Sunnah is for there to be one khutbah, but if two khutbahs are given that is fine, because it was narrated that the Prophet SAWS (peace and blessings of Allaah be upon him) also did that. But the imam should not forget to exhort the women in particular, because the Prophet SAWS (peace and blessings of Allaah be upon him) did that.

If he is speaking via a microphone and the women can hear him, he should devote the end of his khutbah to exhorting the women in particular. If he is not using a microphone and the women cannot hear him, then he should go to them, accompanied by one or two other men, and say a few words to them. End quote.

In conclusion: This is a matter that is subject to ijtihaad, and it is flexible. There is no definitive text in the Sunnah concerning this matter, although it seems that it should be one khutbah. Let the imam do whatever he thinks is closest to the Sunnah.

And Allaah knows best.

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Is it better for woman to go out to the Eid prayers or to stay at home?

Praise be to Allaah.

It is better for women to go out to the Eid prayer. This was enjoined by the Prophet (peace and blessings of Allaah be upon him).

Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”

Al-Haafiz said:

This shows that it is mustahabb for women to come out and attend the Eid prayers, whether they are young or not.

Al-Shawkaani said:

This and similar hadeeths indicate that it is prescribed in sharee’ah for women to come out to the prayer-place, with no differentiation between virgins and non-virgins, young or old, menstruating or otherwise, so long as they are not going through ‘iddah (following divorce or death of their husband) or their coming out will be a cause of fitnah or they have an excuse.

Shaykh Ibn ‘Uthaymeen was asked: what is better for a woman, to come out to the Eid prayer or to stay at home?

He replied:

It is better for them to go out to Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) enjoined that the women go out to the Eid prayer, even the adolescent girls and virgins – i.e., women who do not ordinarily go out. He commanded them to go out, and he told the menstruating women to go out but to keep away from the prayer-place. So menstruating women should go out with other women for Eid, but they should not enter the place where the Eid prayer is offered, because the Eid prayer-place is a mosque and it is not permissible for a menstruating woman to stay there, but it is permissible for her to pass through or to take something she needs from it, without staying there. Based on this we say: women are commanded to go out to the Eid prayer and join the men in this prayer, because of the goodness, dhikr and du’aa’ they may experience there.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/210.

He also said:

But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.

What some women do of wearing adornment, makeup and perfume is because of their ignorance and negligence on the part of their guardians. This does not cancel out the general shar’i ruling, which is that women are commanded to go out to the Eid prayer.
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Our attitude towards the differences of opinion among the imams with regard to covering the face

Firstly
At the time of the Revelation, the Muslims learned the rulings of Islam from the Prophet (peace and blessings of Allaah be upon him) through the verses of the Holy Qur’aan and the ahaadeeth of his Sunnah. Hence there were no differences of opinion among them except with regard to some minor issues. If that happened, the Prophet (peace and blessings of Allaah be upon him) would explain to them what was correct.

When the Prophet (peace and blessings of Allaah be upon him) died and the Sahaabah spread out to various regions to teach the people Islam, there appeared some differences with regard to some matters of fiqh which arose at different times and in different places. These differences were due to a number of reasons, which we will sum up here from the words of the scholars:

1- The evidence had not reached the one who held a different opinion, and he made a mistake in forming his opinion.

2- The hadeeth had reached the scholar, but he did not regard the transmitter as trustworthy, and he thought that it went against something that was stronger, so he followed that which he thought was stronger than it.

3- The hadeeth had reached him but he forgot it.

4- The hadeeth had reached him but he understood it in a way other than the intended meaning.

5- The hadeeth reached him but it was abrogated, and he did not know the abrogating text.

6- He thought that it contradicted something that was stronger than it, whether that was a text or scholarly consensus (ijmaa’)

7- The scholar used a weak hadeeth as the basis for his ruling, or he derived the ruling by means of weak arguments.

For a detailed discussion of these reasons and others, see Raf’ al-Malaam ‘an al-A’immati’l-A’laam by Shaykh al-Islam Ibn Taymiyah, and al-Khilaaf bayna al-‘Ulama’: Asbaabuhu wa Mawqifuna minhu by Shaykh al-‘Uthaymeen.

We think that what we have mentioned about the reasons for differences among the scholars i.e., with regard to matters of fiqh, will be clear to you, in sha Allaah.

Secondly:

What should the Muslim’s attitude be towards differences that arise between the scholars? In other words, which scholarly opinion should the Muslim follow in matters where they differed? The answer depends:

1 – If the Muslim is one who has studied shar’i knowledge and learned its basic principles and minor issues, and he can distinguish right from wrong with regard to scholarly views, then he has to follow that which he thinks is correct and ignore that which he thinks is wrong.

2 – If he is one of the rank and file, or has not studied shar’i knowledge, and thus cannot distinguish between right and wrong with regard to scholarly views, then he must follow the fatwa of a scholar whose knowledge he trusts and who he believes to be trustworthy and religiously committed, whether he is from his own country or another country, and differences between scholars will not matter after that. He does not have to change what he is doing because he hears another scholar issuing a fatwa that differs from the one he is following, unless he realizes that what he learned later on is the correct view, on the basis of his confidence in the religious commitment and knowledge of the second Shaykh.

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

The one who has knowledge of evidence is required to follow the evidence, even if it goes against some of the imams, if it does not go against the consensus of the ummah.

The one who does not have any knowledge should ask the scholars, because Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. He should ask one who he thinks has more knowledge and is more religiously committed, but that does not mean that doing so obligatory, because the one who is better may make a mistake with regard to a particular issue, and the one who is regarded as less knowledgeable may be right with regard to it. But priority should be given to following the one who is more knowledgeable and more religiously committed.

See also the answers to questions no. 8294 and 10645.

Thirdly:

If you ask about our view on the issue of covering the face, the most correct scholarly view in our opinion is that it is obligatory to cover the face in front of non-mahram men. There is a great deal of evidence and scholarly views concerning that, as among the Maalikis. Many of them said that it is not permissible for a woman to uncover her face in front of non-mahram men, not because it is ‘awrah but because uncovering it runs the risk of fitnah. But some of them think that it is ‘awrah. Hence women, in their view, are forbidden to go out in front of non-mahram men with their faces uncovered.

Allaah says (interpretation of the meaning):

“And when you ask (his wives) for anything you want, ask them from behind a screen”

[al-Ahzaab 33:53]

al-Qaadi Abu Bakr ibn al-‘Arabi al-Maaliki (may Allaah have mercy on him) said:

The entire woman is ‘awrah, her body and her voice, so it is not permissible to uncover that except in cases of necessity, such as when testimony is given against her, or medical treatment, or asking her about her health issues. End quote.

Ahkaam al-Qur’aan by Ibn al-‘Arabi (3/1578, 1579).

Al-Qurtubi (may Allaah have mercy on him), who is also Maaliki, said:

This verse indicates that Allaah has given permission to ask of them from behind a screen if there is some need, or when they ask a question about something. That includes all women. Because it is a basic shar’i principle that the entire woman is ‘awrah, her body and her voice – as stated above –it is not permissible to uncover that except in cases of necessity such as when testimony is given against her, or medical treatment, or asking her about her health issues. End quote.

In al-Jaami’ li Ahkaam al-Qur’aan (14/227) it says:

For more information on the views of Maaliki fuqaha’ concerning the obligation for women to cover their faces, see: al-Ma’yaar al-Mu’arrab by al-Wanshireesi (10/165 and 11/226 and 229), Mawaahib al-Jaleel by al-Hattaab (3/141), al-Dhakheerah by al-Quraafi (3/307) and Haashiyat al-Dasooqi ‘ala al-Sharh al-Kabeer (2/55).

We have discussed this issue and its evidence in more than one answer on this site. Please see the answers to questions no. 11774, 12525, 13998, 21134 and 21536.

Fourthly:

With regard to what you mention about the laws in your country forbidding women to cover their faces, that is something that makes us feel very sad, to hear that covering and chastity are being opposed and wanton display and unveiling are being encouraged everywhere, especially when that happens in a country that is supposed to be Muslim.

If the laws forbid women to cover, and you fear persecution because of covering your faces, then there is no sin on you if you do not do it in that case, so long as that is based on necessity. So a woman should not go out of her house with her face uncovered except in cases of necessity. If she can break the law and put up with a little bit of hassle, let her do so for there is no obedience to any created being if it involves disobedience towards the Creator.

And Allaah knows best.


Islam Q&A

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20 Exam Tips for Students

Praise be to Allaah and peace and blessings be upon the Messenger and upon his family and companions.

The Muslim student puts his trust in Allaah when facing the tests of this world, and he seeks His help whilst following the prescribed means, in accordance with the words of the Prophet (peace and blessings of Allaah be upon him): “The strong believer is better and is more beloved to Allaah than the weak believer, although both are good. Strive to attain that which will benefit you and seek the help of Allaah, and do not feel helpless.” (Saheeh Muslim, hadeeth no. 2664)

Among those means are the following:

- Turning to Allaah by making du’aa’ in any way that is prescribed in Islam, such as saying, “Rabbiy ishrah li sadri wa yassir li amri (O my Lord, expand my chest and make things easy for me).”

- Getting used to sleeping early and going to exams on time.

- Preparing all required or permitted equipment such as pens, rulers and setsquares, calculators and watches, because being well prepared helps one to answer questions.

- Reciting the du’aa’ for leaving the house: “Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah. Allaahumma inni a’oodhu bika an adilla aw udalla, aw azilla aw uzalla, aw azlima aw uzlama, aw ajhala aw yujhala ‘alayya (In the name of Allaah, I put my trust in Allaah, and there is no strength and no power except with Allaah. O Allaah, I seek refuge with You lest I should stray or be led astray, lest I slip (commit a sin unintentionally) or be tripped, lest I oppress or be oppressed, lest I behave foolishly or be treated foolishly).” Do not forget to seek your parents’ approval, for their du’aa’ for you will be answered.

- Mention the name of Allaah before you start, for mentioning the name of Allaah is prescribed when beginning any permissible action; this brings blessing, and seeking the help of Allaah is one of the means of strength.

- Fear Allaah with regard to your classmates, and do not be affected by their anxiety or fear just before the exam, for anxiety is a contagious disease. Instead, make them feel optimistic by saying good words as prescribed in Islam. The Prophet (peace and blessings of Allaah be upon him) was optimistic when he heard the name of Suhayl (which means “easy”) and he said: “Things have been made easy for you.” He used to like to hear the words ‘Yaa Raashid, when he went out for any purpose. So be optimistic that you and your brothers will pass this exam.

- Remembering Allaah (dhikr) dispels anxiety and tension. If something is too difficult for you, then pray to Allaah to make it easy for you. Whenever Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) found something too difficult to understand, he would say, “O You Who taught Ibraaheem, teach me; O You Who caused Sulaymaan to understand, cause me to understand.”

- Choose a good place to sit during the exam, if you can. Keep your back straight, and sit on the chair in a healthy manner.

- Look over the exam first. Studies advise spending 10% of the exam time in reading the questions carefully, noting the important words and dividing one’s time between the questions.

- Plan to answer the easy questions first, then the difficult ones. Whilst reading the questions, write notes and ideas which you can use in your answers later.

- Answer questions according to importance.

- Start by answering the easy questions which you know. Then move on to the questions which carry high marks, and leave till the end the questions to which you do not know the answers, or which you think will take a long time to produce an answer or which do not carry such high marks.

- Take your time to answer, for the Prophet (peace and blessings of Allaah be upon him) said: “Deliberation is from Allaah and haste is from the Shaytaan.” (A hasan hadeeth. Saheeh al-Jaami, 3011).

- Think carefully about the answer and choose the right answer when answering multiple-choice questions. Deal with them in the following manner. If you are sure that you have chosen the right answer, then beware of waswasah (insinuating whispers from the Shaytaan). If you are not sure, then start by eliminating the wrong or unlikely answers, then choose the correct answer based on what you think is most likely to be correct. If you guessed at a correct answer then do not change it unless you are sure that it is wrong – especially if you will lose marks for a wrong answer. Research indicates that the correct answer is usually that which the student thinks of first.

- In written exams, collect your thoughts before you start to answer. Write an outline for your answer with some words which will indicate the ideas which you want to discuss. Then number the ideas in the sequence in which you want to present them.

- Write the main points of your answer at the beginning of the line, because this is what the examiner is looking for, and he may not see what he is looking for if it is in the middle of the page and he is in a hurry.

- Devote 10% of the time for reviewing your answers. Take your time in reviewing, especially in mathematical problems and writing numbers. Resist the desire to hand in the exam papers quickly, and do not let the fact that some people are leaving early bother you. They may be among the people who have handed in their papers too early.

- If you discover after the exam that you answered some questions incorrectly, then take that as a lesson in the importance of being well prepared in the future, and not rushing to answer questions. Accept the will and decree of Allaah and do not fall prey to frustration and despair. Remember the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “If anything befalls you, do not say, ‘If only I had done such and such.’ Rather say, ‘Qadar Allaah wa maa sha’a kaan (the decree of Allaah and what He wills happened),’ for saying ‘if only’ opens the door for the Shaytaan.” (Saheeh Muslim, and the first part of this hadeeth was mentioned above).

- Note that cheating is haraam whether it is in foreign language tests or any other tests. The Prophet (peace and blessings of Allaah be upon him) said, “Whoever cheats is not one of us.” It is wrongdoing and it is a haraam means of attaining a degree or certificate, etc., that you have no right to. The consensus is that cheating is a kind of cooperation in sin and transgression. So do without that which is haraam, and Allaah will suffice you from His bounty. Reject all offers of haraam things that come to you from others. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him

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What is the ruling on reading Qur’aan from the Mus-haf whilst lying down in bed for a person who is not suffering from any health or physical problem?

Praise be to Allaah.

There is nothing wrong with reading from the Mus-haf whilst lying down.

Al-Bukhaari (7549) and Muslim (301) narrated that the Prophet (peace and blessings of Allaah be upon him) used to lie in ‘Aa’ishah’s lap and recite Qur’aan.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim:

This indicates that it is permissible to read Qur’aan when reclining and lying down. End quote.

Shaykh Saalih al-Fawzaan said:

There is nothing wrong with reading the Qur’aan when lying down, whether one is lying on a bed or on the ground. There is nothing wrong with that. A person may recite Qur’aan whatever position he is in, standing or sitting or reclining, and whether he has wudoo’ or is in a state of minor impurity, if he is reciting from memory. But if he is reading from the Mus-haf, then it is not permissible for the one who does not have wudoo’ to touch the Mus-haf unless he has done wudoo’. End quote.

Al-Muntaqa min Fataawa al-Fawzan.

And Allaah knows best
Thanks Islam Q&A

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Why was mankind created?.

Praise be to Allaah.

Firstly:

One of the greatest attributes of Allaah is wisdom, and one of His greatest names is al-Hakeem (the most Wise). It should be noted that He has not created anything in vain; exalted be Allaah far above such a thing. Rather He creates things for great and wise reasons, and for sublime purposes. Those who know them know them and those who do not know them do not know them. Allaah has stated that in His Holy Book, where He says that He has not created mankind in vain, and He has not created the heavens and the earth in vain. Allaah says (interpretation of the meaning):

“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”

116. So Exalted be Allaah, the True King: Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”

[al-Mu’minoon 23:115, 116]

“We created not the heavens and the earth and all that is between them for a (mere) play”

[al-Anbiya’ 21:16]

“And We created not the heavens and the earth, and all that is between them, for mere play.

39. We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones), but most of them know not”

[al-Dukhaan 44:38]

“Haa‑Meem.

[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]

2. The revelation of the Book (this Qur’aan) is from Allaah, the All‑Mighty, the All‑Wise.

3. We created not the heavens and the earth and all that is between them except with truth, and for an appointed term. But those who disbelieve, turn away from that whereof they are warned”

[al-Ahqaaf 46:1-3]

Just as it is proven that there is wisdom behind the creation of man from the standpoint of sharee’ah, it is also proven from the standpoint of reason. The wise man cannot but accept that things have been created for a reason, and the wise man regards himself as being above doing things in his own life for no reason, so how about Allaah, the Wisest of the wise?

Hence the wise believers affirm that there is wisdom in Allaah’s creation, and the kuffaar deny that. Allaah says (interpretation of the meaning):

“Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.

191. Those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire”
[Aal ‘Imraan 3:190, 191]

And Allaah says, describing the attitude of the kuffaar towards the wisdom of His creation (interpretation of the meaning):

“And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!”

[Saad 38:27]

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

Allaah tells us of His perfect wisdom in creating the heavens and the earth, and that He has not created them in vain, i.e., in play with no beneficial purpose.

“That is the consideration of those who disbelieve” in their Lord, because they think that which does not befit His Majesty.

“Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!” Allaah created the heavens and earth in truth for truth. He created them so that His slaves might understand the completeness of His knowledge and power and the extent of His might, and that He alone is the One to be worshipped, and not those who have not created even an atom in the heavens or on earth. And that they might know that the Resurrection is true and that Allaah will judge between the people of good and evil. The one who is ignorant of the wisdom of Allaah should not think that Allaah will treat them equally when judging them. Hence Allaah says (interpretation of the meaning):

“Shall We treat those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds as Mufsidoon (those who associate partners in worship with Allaah and commit crimes) on earth? Or shall We treat the Muttaqoon (the pious) as the Fujjaar (criminals, disbelievers, the wicked)?”

[Saad 38:28]

This does not befit Our wisdom and Our judgement. End quote.

Tafseer al-Sa’di, p. 712

Secondly:

Allaah has not created man to eat, drink and multiply, in which case he would be like the animals. Allaah has honoured man and favoured him far above many of those whom He has created, but many people insist on kufr, so they are ignorant of or deny the true wisdom behind their creation, and all they care about is enjoying the pleasures of this world. The life of such people is like that of animals, and indeed they are even more astray. Allaah says (interpretation of the meaning):

“while those who disbelieve enjoy themselves and eat as cattle eat; and the Fire will be their abode”

[Muhammad 47:12]

“Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!”

[al-Hijr 15:3]

“And surely, We have created many of the jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones”

[al-A’raaf 7:179]

It is well known to wise people that the one who does a thing knows more about the wisdom behind it than anyone else and for Allaah is the highest description (cf. al-Nahl 16:60); He is the One Who has created mankind and He knows best the wisdom behind the creation of mankind. No one would dispute this with regard to worldly matters. All people are certain that their physical faculties have been created for a reason. The eye is for seeing, the ear is for hearing, and so on. Does it make sense for his physical faculties to have been created for a reason but for himself to have been created in vain? Or does he not agree to respond to the One Who created him when He tells him of the reason behind his creation?

Allaah has told us that the creation of the heavens and the earth, and of life and death, is for the purpose of testing, so as to test man. Whoever obeys Him, He will reward him, and whoever disobeys Him, He will punish him. Allaah says (interpretation of the meaning):

“And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds. But if you were to say to them: “You shall indeed be raised up after death,” those who disbelieve would be sure to say, “This is nothing but obvious magic”

[Hood 11:7]

“Who has created death and life that He may test you which of you is best in deed. And He is the All‑Mighty, the Oft‑Forgiving”

[al-Mulk 67:2]

From this test results a manifestation of the names and attributes of Allaah, such as Allaah’s names al-Rahmaan (the Most Gracious), al-Ghafoor (the Oft Forgiving), al-Hakeem (the Most Wise), al-Tawwaab (the Accepter of Repentance), al-Raheem (the Most Merciful), and other names of Allaah.

One of the greatest reasons for which Allaah has created mankind – which is one of the greatest tests – is the command to affirm His Oneness (Tawheed) and to worship Him alone with no partner or associate. Allaah has stated this reason for the creation of mankind, as He says (interpretation of the meaning):

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56]

Ibn Katheer (may Allaah have mercy on him) said:

i.e., I have created them so that I may command them to worship Me, not because I have any need of them. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “except that they should worship Me (alone)” willingly or unwillingly. This is the view favoured by Ibn Jareer. Ibn Jurayj said: i.e., except that they should know Me. Al-Rabee’ ibn Anas said: “Except that they should worship Me”, i.e., for the purpose of worship. End quote.

Tafseer Ibn Katheer, 4/239

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

Allaah, may He be exalted, created mankind to worship Him and to know Him by His names and attributes, and to enjoin that upon them. Whoever submits to Him and does what is enjoined upon him will be one of those who are successful, but whoever turns away from that, they are the losers. He will inevitably gather them together in the Hereafter where He will reward or punish them for what He commanded and forbade them to do. Hence Allaah mentions how the mushrikeen denied the reward or punishment, as He says (interpretation of the meaning):

“But if you were to say to them: ‘You shall indeed be raised up after death,’ those who disbelieve would be sure to say, ‘This is nothing but obvious magic’”

[Hood 11:7]

i.e., if you were to speak to these people and tell them about the Resurrection after death, they would not believe you, rather they would reject your words vehemently and deny the message you brought, and they would say, ‘This is nothing but obvious magic,’ but in fact it is obvious truth. End quote.

Tafseer al-Sa’di, p. 333

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