Ask the Scholar about Dhul-Hijjah, Udhiyah and Eid al-Adha

Dear Brothers/Sisters,

 

Thank you very much for joining us in this Live Fatwa session. We would like also to thank our guest, Sheikh Ahmad Kutty, for answering the questions directed to him. You will find the answers of your questions below.

Thursday, Aug. 08, 2019 | 17:00 - 19:00 Makkah | 14:00 - 16:00 GMT

Session is over.

Assalamualikum, I came to know through my parents who read a statement by a mufti that if you are contributing in an animal like a Cow or a Camel with other people and one of the contributors source of income is not Halal, then even your own sacrifice becomes invalid. I couldn’t find anything on the topic myself and for some reason this doesn’t seem right to me as Islam is not that strict a religion. Please shed some light on the topic. JazakAllah khair



Eid al Adha sacrifice - About Islam

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh

 

If we know for sure that his entire source of livelihood is haram, then one should not accept his contribution.

 

If, on the other hand, the major part of his income is pure and halal, then there is no need to refuse his contribution. We should not shun such a person or discourage him. Perhaps such good deeds can help him to cleanse his income of the taints of Haram:  Allah orders His Messenger saying: “Take out charities from their wealth whereby you may purify and cleanse them.” (Qur’an: 9: 103). And the Prophet, peace be upon him, said, “Allah does not wipe out good with bad; He wipes out bad only with that which is good.” (Ahmad)

 

Having said this, I must also point out: We are to think good of others and should not rush to condemn people for their mistakes; self-righteousness is a deadly sin in Islam.

 

Allah Almighty knows best. 


Is it ok for the one who will slaughter the animal sacrifice to cut his hair?



Is it ok for the one who will slaughter the animal sacrifice to cut his hair? - About Islam

It is a contentious issue among scholars. One group permits it; another considering it undesirable, and still, a third group forbidding them. On a close study of the arguments of each group, the view of the first group seems to be stronger in terms of textual evidence and reasoning based on analogy.

 

The first group cites the following report from the Prophet’s wife, Aishah:

 

“I used to place garlands on the necks of camels that the Prophet would despatch to the Haram for sacrifice. He never observed any such prohibitions.” This hadith is well attested; it is from Aisah. No one can dispute her credentials or close understanding of the Sunnah of the Prophet (peace be upon him).

 

To dismiss this as an exclusive privilege of the Prophet is untenable: We can only use this if we have supportive evidence. Otherwise, the Quranic principle about the Messengers outweighs: I would not go against or contradict what I am preaching.

 

It is also well known about the Prophet that he would choose the easier of two options in religions as long as it is not something forbidden. He did so to make the practice of religion easy for his community.

 

We also know that Aishah never considered this as a privilege for the Prophet, peace be upon him. Instead, she took it as a rule applicable to all. We also know that she corrected Ibn Abbas, who ruled that those who are intending to sacrifice should observe the prohibitions mentioned above. Ibn Abbas deferred to her advice and changed his ruling, accordingly.

 

Hanafi School holds the mentioned view; some Malikis and other scholars also endorse it.  Imam Tahawi defends it by saying:  “No one ever said that if one intends to sacrifice ought to stay away from sexual intimacy with their spouses. Isn’t it strange then to say that they must refrain from clipping nails and cutting hair, etc.” It is strange then to say that they must refrain from clipping nails and cutting hair, etc.”

 

The second group thinks it is merely a recommendation and not strictly forbidden: Yet, they do not find any objection in conjugal relations while doing so.

 

The third group deems it as forbidden to do so. In support, they refer to a report from Umm Salamah which states that the Prophet (peace be upon him), said: “Upon the arrival of Dhul Hijjah, those who wish to offer sacrifcie should not clip nails or take their hair until the sacrifice is performed.”

 

The report from Umm Salamah unlike that of Aishah, is not as well attested. Furthermore, since Aishah’s narration refers to the final years of the Prophet’s life, it ought to be given precedence. And it is also more reasonable to think that Umm Salama’s report refers to those who are in a state of Ihram; as such, it does not apply to the non-pilgrims.

 

To conclude, there is no strong evidence for those who hold the last view. As such, the first and second view is more plausible.

 

Allah Almighty knows best. 


Is it necessary to mention the intention of udhiyah aloud when slaughtering the animal?



Is it necessary to mention the intention of udhiyah aloud when slaughtering the animal? - About Islam

It is not necessary to do so as the intention is in mind. As Imam Ibn al-Qayyim said, “the locus of the intention is the mind.” Therefore, it is enough to say: bismillah Allahu akbar with the intention of sacrifice. However, we read in the tradition from Aishah that the Prophet (peace be upon him) sacrificed the sheep by saying: In the name of Allah. O Allah, accept this sacrifice from me on behalf of Muhammad, his family and behalf of the Ummah of Muhammad.”

 

Based on this, there is nothing wrong in pronouncing the intention while offering sacrifice.

 

Allah Almighty knows best. 


Is it ok to recite quran during tawaf?



Is it ok to recite quran during tawaf? - About Islam

During Tawaf, one is free to engage in Dhikr and Du’a. Reading the Quran is the perfect form of dhikr. Therefore, one may read it from memory after making the essential Duas associated with Tawaf.

 

However, one should avoid reading from the Mushaf in large crowds. By doing so, one may inconvenience others. It may also amount to dishonoring the Holy Book.

 

Allah Almighty knows best. 


What should a pilgrim do if iqamah for prayer is called when he is doing tawaf or sa`i?



What should a pilgrim do if iqamah for prayer is called when he is doing tawaf or sa`i? - About Islam

If during the Tawaf the Iqamah for salah is given, then one should join the salah and resume tawaf after. He does not need to start fresh; instead, he or she may resume from where they left. Thus if he did only three rounds, then he should do another four after the salah (to complete the prescribed total number of seven).

The Prophet (peace be upon him) said, “When the obligatory prayer starts, one must not be engaged in any other prayer.” (At-Tabarani)

 

Tawaf is like Prayer; hence, while the congregational Prayer starts, he ought to join it.

 

It is wrong to continue tawaf while obligatory congregational Prayer is in progress.

 

Allah Almighty knows best. 


Is it allowed to perform tawaf on behalf of a sick person?



Is it allowed to perform tawaf on behalf of a sick person? - About Islam

Ideally, each pilgrim ought to perform essential rituals of hajj —  such as Tawaf, Sa`i, and Wuquf in Arafah– every person should do it. In the case of tawaf, if he not able to do so he may use the service available. T

 

herefore, the question would only arise, if a person suddenly becomes ill, and thus prevented from doing it even with such services. In such a case, someone else can do it on his or her behalf.

 

That applies only to those who have performed the ritual of Wuquf or standing in the plains of Arafah. If, however, he has missed the Wuquf, then he ought to do the hajj another year.

 

Once a person has performed the Wuquf, he may delegate someone to do the Tawaf al-ifadah on his behalf if he is bed-ridden.

 

Allah Almighty knows best.