Is it obligatory for him to migrate from the West when his mother and family need him?

I need some good advice. Praise be to Allah, I am in a situation where it is possible for me to go to the Kingdom of Saudi Arabia and fulfil the obligation of Hajj. I have two master’s degrees and also a bachelor’s in teaching English as a foreign language, and the Kingdom of Saudi Arabia will accept me as an English-language teacher, in sha Allah. I have got some good offers and I am about to leave. 
But my mother is ill with fourth stage cancer and my father travels a great deal for his work. I have younger brothers and a sister, but they are very young and cannot help my mother and meet her needs. My mother loves my wife and my child and she wants to be always near them, but my mother does not want to live in Saudi Arabia; she wants to complete her treatment here in the USA, and she hates “the Arab race”! I do not want to live in the USA more than that, because I fear for my religious commitment. If I stay I will work in a mixed high school which is a source of fitnah (temptation). I am very anxious because they could prevent me from praying Jumu‘ah. There is a Muslim community very near my family (Masjid at-Tawheed in Atlanta), but I do not want to live in the West any more. I also have a debt (student loan) that I have repay and I know that it will be impossible to pay it in this country, but in Saudi Arabia I may be able to save money in sha Allah.
What should I do?.

Praise be to Allaah.

Firstly:

We ask Allah to make you and your family steadfast in adhering to Islam and to enable you to obey Him. The one who is able to adhere to his religion in these days – especially in the West – is like one who is holding onto a hot coal. You have to fear Allah in secret and in public, and hasten to do good. Ask Allah a great deal to make you steadfast and Allah will help you and protect you.

The Muslim has to migrate for the sake of his religion from the lands of kufr and shirk. This life is very short and no one knows when his time will be up and death will come to him.

It was narrated that Jareer ibn ‘Abdullah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I have nothing to do with any Muslim who settled among the mushrikeen.”

Narrated by at-Tirmidhi, 1604; Abu Dawood, 2645. Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. Continue reading

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Ruling on prayer if one omits some obligatory parts out of ignorance or forgetfulness

If a person makes a mistake in adhkaar that are obligatory in the prayer, such as the dhikr when sitting between the two prostrations and in the tashahhud – the first part of it – what is the ruling on his prayer if he forgot or was unaware (that it is obligatory)? What about previous prayers in which he made this mistake and does he have t o repeat them?.

Praise be to Allaah.

Firstly:

The dhikr that comes between the two prostrations is one of the Sunnahs of the prayer and is not obligatory. This has been discussed previously in the answer to question no. 130981

Based on that, if a person omits it deliberately or out of ignorance, that does not render his prayer invalid and he does not have to do anything. If he forgot it although he usually does it, it is mustahabb for him to do the two prostrations of forgetfulness before the salaam.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: If a person omits one of the mustahabb words or actions out of forgetfulness and he usually does it, then it is prescribed for him to prostrate (the prostration of forgetfulness) to make up for this omission that affected the perfection of the prayer but was not an omission of something obligatory, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him) in the hadeeth, “For every mistake there are two prostrations”– narrated by Abu Dawood; it is a hasan hadeeth. In Saheeh Muslim it says: “If one of you forgets, let him prostrate twice.” As this is general in meaning, if he omits a Sunnah that he does not usually do, then it is not Sunnah for him to prostrate, because it never occurred to him to do it. Continue reading

How much did the Prophet (blessings and peace of Allah be upon him) recite in the obligatory prayers?

How much did the Prophet (blessings and peace of Allah be upon him) recite in the obligatory and naafil prayers?

Praise be to Allaah.

The Prophet (blessings and peace of Allah be upon him) used to recite at length in Fajr and Zuhr prayer, a moderate amount in ‘Asr and ‘Isha’, and briefly in Maghrib, in which he would recite short soorahs.

He (blessings and peace of Allah be upon him) would sometimes recite longer passages than this or he would make it shorter, according to the situation.

It was narrated from Sulaymaan ibn Yasaar from Abu Hurayrah (may Allah be pleased with him) who said: I never prayed behind anyone whose prayer was more like that of the Messenger of Allah (blessings and peace of Allah be upon him) than So and so. Sulaymaan said: He would make the first two rak‘ahs of Zuhr lengthy, and the last two shorter; he would make ‘Asr brief; in Maghrib he would recite the short soorahs from al-mufassal; in ‘Isha’ he would recite medium-length soorahs from al-mufassal; and in Fajr he would recite long soorahs from al-mufassal. Continue reading

Ruling on offering an obligatory prayer on the bus when it is not necessary to do so, when he does all the essential parts of the prayer

I am a bus driver and sometimes I have to offer an obligatory prayer during my short rest period on my empty bus. I have a large space where I can face towards the qiblah and do all the essential parts (“pillars”) of the prayer. But I was surprised when a brother told me that the bus comes under the same ruling as a mount and it is not permissible to offer an obligatory prayer on it; rather he said I should exit the bus and pray on the street, so long as there is nothing to prevent me from doing so such as rain and so on.
Is it true that I should not pray on the bus, which is thirteen meters long and has space in the middle that is enough for me to pray, when it is parked in the garage?.

Praise be to Allaah.

It is not permissible for a Muslim to offer an obligatory prayer on his mount, unless there is a valid excuse, because on a mount he will omit some of the essential parts of the prayer, such as standing, bowing and prostrating.

It was narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to pray on his mount facing towards the east, but when he wanted to offer an obligatory prayer, he would dismount and face towards the qiblah.  Continue reading

Is it obligatory to observe ‘iddah for a woman who has had her uterus removed (hysterectomy)?

Is it mandatory for a woman to observe Iddha period who actually doesnt have a womb ( operated and taken away due to some health problems)? If so , why?.

Praise be to Allaah.

What is required by this woman if her husband dies is to observe an ‘iddah of four months and ten days, because she comes under the general meaning of the verse in which Allah says (interpretation of the meaning):

“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days”

[al-Baqarah 2:234]. Continue reading

What is the janaabah that makes ghusl obligatory?

There are two things that may happen during intercourse or foreplay between a man and his wife, which is where the woman may reach climax but not emit anything, or she may reach it and emit something. But I have read something that says that if the woman sees discharge then she has to do ghusl, but in fact there are two types of discharge – one is the well known “maniy” and the other is vaginal secretions. My question is: if a man engages in foreplay with his wife and she reaches climax but does not emit anything, does she become junub and thus is obliged to do ghusl?.

Praise be to Allaah.

Firstly:

Both spouses should know that there are two things which make ghusl obligatory with regard to intimate acts:

-1-

Intercourse, which is when his private part enters the wife’s private part, even if he does not ejaculate.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and has intercourse with her, then ghusl is obligatory.”

Narrated by al-Bukhaari, 291; Muslim, 348 – the latter added: “Even if he does not ejaculate.”  Continue reading

Hajj does not waive obligatory duties such as expiations and debts

Praise be to Allah, last year I had the opportunity to perform the obligation of Hajj. As you know, the Prophet (blessings and peace of Allah be upon him) said in the hadeeth: “An accepted Hajj brings no less a reward than Paradise.” When the Muslim performs the obligatory Hajj, all the sins that he had committed are forgiven and he goes back from Hajj (free of sin) as on the day his mother bore him, and he goes back to the fitrah (sound human nature). My question is: I have some days to make up from Ramadan from two years ago. After performing Hajj, do I still need to make these days up, or will Allah forgive me for what is past because of the Hajj that I did?.

Praise be to Allaah.

There are many hadeeths about the virtues of Hajj which indicate that it erases sins and expiates for bad deeds, and the individual returns from it (free of sin) as on the day his mother bore him.

See the answer to question no. 34359

But this virtue and reward does not mean that obligatory duties are waived, whether they are duties owed to Allah, may He be exalted, such as expiations and fulfilment of vows, or duties that he has not yet fulfilled, such as zakaah that he has not paid or fasts that he has to make up, or duties owed to other people, such as debts and the like. Hajj brings forgiveness of sins, but it does not mean that these duties are waived, according to scholarly consensus.

If a person delays making up Ramadan fasts, for example, and that is without an excuse, then he does Hajj and it is accepted, his Hajj brings forgiveness for the sin of delaying, but the obligation to make up those days is not waived.  Continue reading

Should he perform the obligatory Hajj or give the money in charity to his neighbour who is poor?

If I still have to do the obligatory Hajj, and I am soon going to go for Hajj, but my neighbour cannot find enough to eat every day, is it better to go for Hajj or to give the money I had set aside for Hajj to my poor neighbour, and delay Hajj until next year?.

Praise be to Allaah.

The majority of scholars are of the view that it is obligatory to do Hajj immediately for everyone who has the means.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (3/212):

If a person is obliged to do Hajj and he is able to do it, he has to do it straight away and it is not permissible for him to delay it. This is the view of Abu Haneefah and Maalik. That is because Allah, may He be exalted, says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97]. End quote.  Continue reading

What is the evidence that it is obligatory to stay overnight in Muzdalifah?

What is the evidence that it is obligatory to stay overnight in Muzdalifah?.

Praise be to Allaah.

The evidence that it is obligatory is the verse in which Allah says (interpretation of the meaning): “There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mashar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray” [al-Baqarah 2:198].  Continue reading

Is paying zakaat al-fitr obligatory for someone who only prayed on the last day of Ramadan and did not fast?

There is a person who did not pray or fast, but the last day of Ramadan Allah guided him, and he prayed and fasted. Does he have to pay zakaat al-fitr? If he did not pay it what should he do?.

Praise be to Allaah.

In the answer to question no. 2182 we stated that the one who does not pray is a kaafir, whether he does not pray out of carelessness and laziness or because he denies it is obligatory.

If Allah guides a person (to Islam) before sunset on the last day of Ramadan, he has to pay zakaat al-fitr, regardless of whether he caught up with the fast or not, because of the hadeeth of Ibn ‘Umar (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) enjoined the sadaqah of Ramadan upon the people, a saa‘ of dates or a saa‘ of barley, upon every person, free or slave, male or female, among the Muslims. Continue reading