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When does Hajj become Obligatory?
Question: When does Hajj become obligatory on a Muslim? If a person has gathered some money by which he/she can easily perform Hajj, is it allowed for him/her to spend that money on some other account, for example to go for higher education? Please elaborate.
Answer: In this regard, the Qur’an has guided us in the following words:
And for those who have the resources to reach there -- [the House of their Lord] – on them is an obligation to perform for Allah the H~ajjof this House. (3:97)
Keeping in view the Arabic word Istata‘ah (resources), sense and reason demand that, except in extraordinary circumstances, as soon as a person has arranged for his basic necessities of life like food, clothing, health, house, transport, and education, he should try to raise money for performing Hajj. He should also plan to take time off from the daily routine of life for this all important undertaking. The importance H~ajjhas as a form of worship entails that one should plan to collect money specifically for this purpose and should embark upon this sacred voyage whenever it is possible for him.
The whole event of H~ajjhas a deep symbolic significance and if performed with sincerity and spirit, cleanses a person from all his sins. The Prophet (sws) is reported to have said:
Abu Hurayrahnarrates: If someone performs Hajjduring which he abstained completely from lewd talk and did not indulge into any act of disobedience of Allah, he will be rid of all his sins and become as pure as he was on the day he was born. (Bukhari, Kitabu’l-H~ajj)
A believer should yearn for such opportunities, for purifying the soul is the objective of Islam – something which will lead him to the life of bliss in the Hereafter. As such, saving money for H~ajjshould be among his goals. The current practice of waiting to go for H~ajjwhen one grows old seems to be against the spirit of worship. The Prophet (sws) is reported to have remarked:
He who intends to go for H~ajjshould do it as soon as is possible for him. (Abu Da’ud: Kitabu’l-Manasik)
The money collected for H~ajj can be used for other purposes if any unavoidable need arises.
‘Your Wives are like your Cultivated Land’
Question: I am having problems in understanding the following verse of Surah Baqarah:
Your wives are as a tilth unto you; so approach your tilth when or how you will. But do some good act for your souls beforehand; and fear Allah and know that you are to meet Him [in the Hereafter] and give [these] good tidings to those who believe. (2:223)
Could you please explain to me the meaning of this verse?
Answer: In my view, the correct translation and explanation of this verse is as follows:
Your wives are as a cultivated land to you. So come to your cultivated land in whatever manner you want to and extend forward for yourself, and keep fearing Allah, and you should know that you are to meet Him [one day], and give glad tidings to the believers. (2:223)
The context of this verse must be understood first to grasp its meanings. The preceding verse is:
They ask you concerning women’s courses. Tell them: They are an impurity. So keep away from women in their courses, and do not approach them until they are clean. And when they have purified themselves, approach them in the manner the Almighty has directed you [through your instincts] -- for Allah loves those who constantly repent and keep themselves clean. (2:222)
With reference to this context, the metaphor of cultivated land used for wives seems to imply the following: Just as seeds should be sown in a land at the proper time in the proper season and not be wasted by throwing them outside, similarly wives should not be approached for sexual intercourse from the anal side or during their menstrual cycles since this is not the right place or time to approach them. The period of menses is a time during which women are sexually cold and not inclined, while anal intercourse is against natural human nature. Every person should therefore avoid these. Viewed thus, this initial portion of the verse is a further explanation of the preceding verse. The next portion of the verse: ‘So come to your cultivated land in whatever manner you want to’ on the one hand refers to the liberty, freedom and a free manner with which a farmer approaches his land, and on the other hand refers to the responsibility, caution and care which he must exercise in approaching his land. Every one knows that the real bliss of married life is the freedom a person has in intimate affairs barring a few broad restrictions. The feeling of this freedom has a great amount of euphoria around it. When a person is with his wife in intimate moments, Divine will seems to be that that he should be overcome with emotions but at the same time it is pointed out to him that he has come into a field and an orchard; it is no wasteland or a forest. He may come to it in whatever manner and in whatever way whenever he pleases, but he must not forget that he has landed in his orchard -- something which has delicate roses in it.
The next potion of the verse: ‘and extend forward for yourself’ means that just as cultivable land provides a living for a person, a wife is a means to preserve the breed of humanity. These words show that the real objective in having intercourse with one’s wife is this preservation of man’s progeny; pleasure is just a secondary benefit, though by no means a trivial one. The other thing which these words refer to is the reward parents keep getting if the children they raise turn out to be pious because of the training and education they gave them.
The rest of the verse seems to require no explanation.
Addressing the Dead
Question: While reading a book, I came across the following h~adith:
After he had buried the dead of Quraysh, Muhammad (sws) turned to their grave and said: O inhabitants of [this grave], we have found what our Lord promised us to be true, so have you found what your Lord promised you to be true.
We cannot make the dead hear then how come the above was said?
Answer: On all such occasions, a supplication (du‘a) is not made to make someone hear it. It is an expression of a particular situation which has arisen, in this case being an expression of satisfaction and fulfilment of a promise. This is a common style we employ. A person imagines his addressees in his mind and has a dialogue with him.* For example a person who may be hurt by his friends says the following words in his mind to this friend who may be hundreds of miles away: ‘Rashid you have really hurt me; I feel disgraced. I pray that Allah guide you to be a bit more compassionate so that you hear your friend’s version before passing a verdict against him.’ Now all this conversation is happening in the person’s mind. He is, of course, not talking to his friend and has no intention to do so either. It is just a portrayal of what has happened to him.
Consequently, the words of the Prophet (sws) recorded in this h~adithare just a portrayal of a certain fact – nothing else.
Istikharahand Frightening Dreams
Question: After doing istikharah, if a person sees a frightening dream he will most probably link it to an indication from God that he should not do what he is planning to do ( whatever that may be ). But if common sense tells him to do whatever he is thinking about, then what should a person do? People say that because now you have been given the answer in your dreams it would be incorrect to do something against what the Almighty has suggested. In other words, what should a person do if for instance his dreams tell him not to do that thing but knowledge, common sense and experience tell him to go for it?
Answer: People generally think that only through dreams does one get an indication of Allah’s will after doing istikharah. It is because of this misconception that they think that an indication through a dream is the only way to know the Almighty’s will in a particular matter. Actually, there are a number of ways in which this indication can come. Dreams are just one of these. There may be several ways. For example, circumstances sometimes become more clear so that a person is able to judge for himself. Similarly, someone might just come along and help a person in his decision. Likewise, the Almighty may directly guide a person by giving him an inner indication.
However, whatever be the source, it is imperative that an indication which is against divine revelation and sense and reason should not be accepted. One should always act according to one’s common sense, since this sense is the foremost guidance provided by the Almighty to man. Generally, dreams help us in deciding when there is an indication from no other source. Again, what is interpreted from them should not refute knowledge, common sense or experience, if it is to be accepted and if it does refute any of these bases, then that interpretation must be ignored.
Selling Items of Pig Skin
Question: Is it permissible to use items made from pig-skin such as shoes for example .
Answer: Yes, it is permissible to use items made from pigskin. Only eating pork is prohibited.
We know that the meat of a dead animal is prohibited. Once the Prophet (sws) saw a dead goat rotting at a place. He expressed his wonder and remarked that eating such an animal is definitely prohibited, but using it for some other purpose like tanning its hide for use is perfectly allowed:
A goat was given in charity to Maymunah’s maid. The goat died. [It so happened that] the Prophet (sws) passed by. [Seeing the dead goat], he said: Would that you had taken its hide, tanned it and then made use of it. People said: It is a dead animal. At this the Prophet declared: Only eating it is forbidden. (Muslim, Kitabu’l-Hayd)
The Prophet’ wife Sawdah reports:
One of our goats died. We tanned its hide. Then we used it for storing nabidh** in it until it became a [hard] drinking vessel. (Bukhari, Kitabu’l-Iman)
Praising Someone
Question: It is reported:
A man praised another man in front of the Prophet (sws). The Prophet said to him: Woe to you, you have cut off your companion’s neck, you have cut off your companion’s neck, repeating it several times and then added: Whoever amongst you has to praise his brother should say: I think that he is so and so, and Allah knows exactly the truth, and I do not confirm anybody’s good conduct before Allah, but I think him so and so, if he really knows what he says about him. (Abu Da’ud, Kitabu’l-Adab)
Should then we refrain from praising our friends?
Answer: This Hadith does not mean that a person should not praise his friends. It only tells us that we must not be categorical in praising people; rather we should be very humble in praising them -- for we laud a person on the basis of his deeds and outward actions; we have no knowledge of his intentions. A good deed may look good on the surface whilst if its motives are known one may have the contrary opinion. It is only Allah who knows these motives and only He has the right to speak authoritatively; as far as we are concerned we must be careful and humble in this regard. As the words of the hadith say, we should begin our praise with the expression ‘I think that ...’. Obviously this is not an absolute form of praise, and has a ring of humility and modesty about it.
Paradiseand the Companions of the Prophet (sws)
Question: It is reported:
A funeral procession passed and the people praised the deceased. The Prophet said: It has become compulsory for him. Then another funeral procession passed and the people spoke badly of the deceased. The Prophet said: It has become compulsory for him. ‘Umar Ibn Al-Khattab asked Allah’s Apostle: What has been affirmed? He replied: You praised this [person], so Paradise has become compulsory for him; and you spoke badly of this [person], so Hell has become compulsory for him. You people are Allah’s witnesses on earth. (Tirmadhi, Kitabu’l-Jana’iz)
Another similar reporting is:
I came to Madinah. While I was sitting with ‘Umar Ibn Al-Khattab a funeral procession passed by and the people praised the deceased. ‘Umar said: It has been made compulsory for him. And another funeral procession passed by and the people praised the deceased. ‘Umar said: It has been made compulsory for him. A third (funeral procession) passed by and the people spoke badly of the deceased. He said: It has been made compulsory for him. I (Abu Al-Aswad) asked: O chief of the believers! What has been made compulsory for him? He replied: I said the same as the Prophet had said, that is: if four persons testify to the piety of a Muslim, Allah will grant him Paradise. We asked: If three persons testify to his piety? He [the Prophet] replied: Even three. Then we asked: If two? He replied: Even two. (Nisa‘i, Kitabu’l-Jana’iz)
Could you please explain what is implied in these Ahadith?
Answer: If all the texts of the above Ahadith are collected and analysed, and related to the Qur’an the picture which emerges is:
1. These Ahadith are specifically related to the testimonies of the Companions of the Prophet (sws) about some of the people of their own times. They have no bearing upon us.
2. The Qur’an has called the Companions of the Prophet (sws) the witnesses of the religion of Truth:
Thus have We made you [O companions of the Prophet!] an intermediate group that you might be witnesses over the nations [about the religion of the truth] and the prophet a witness over yourselves. (2:143)
The words mentioned in some texts of these Ahadith: ‘You people are Allah’s witnesses on earth’ also refer to this very fact. Bearing witness to the truth by the Prophets of Allah means that they unveil the truth before their nation in such an ultimate form that these people are left with no excuse to deny it. In such circumstances, the dividing line between the believers and the non believers becomes very distinct and the two groups become very distinguished from each other. In other words, the Prophets of Allah are given such signs by the Almighty that they in their personal capacity become witnesses of the truth. It is only as a result of this that their companions are able to extend this phenomenon to other nations of the world of their own times. Now if the Companions of the Prophet (sws) bear witness to the piety of a certain individual, then it is certain because of their special position that he will be sent to paradise. This of course means that his good deeds will outnumber the bad ones and will be instrumental in sending to him to paradise.
3. These Ahadith, therefore, actually bring out the lofty status of the Companions of the Prophet (sws) and give glad tidings to the heirs of the deceased – for whom the Companions have testified – that they should rest assured: their dear departed will be sent to Paradise.
Replying to a Sneeze
Question: There is a H~adithwhich says:
Two men sneezed before the Prophet. The Prophet said to one of them: May Allah bestow His Mercy on you; but he did not say that to the other. On being asked, the Prophet said: That one praised Allah (at the time of sneezing), while the other did not praise Allah. (Abu Da’ud, Kitabu’l-Adab)
From this, I gather that one should only reply to a sneeze by saying yarh~amukullahif the person who sneezed said al-h~amdulillah. But how would I know if the other person said it or not. He may have said it in his heart. Also, what is the significance of these two utterances?
Answer: I’ll first answer the last part of your question:
It is desired from a Muslim to remember Allah as much as he can everyday. This remembrance gives him the strength and courage to brave the storms of life, and places him in the right perspective of being a servant of the Almighty. As such this remembrance is also an expression of servitude from a person for his Creator. There are various forms of this; one very important one is an expression of gratitude for the various gifts and blessings the Almighty has bestowed us with. These gifts and blessings are obviously countless. As a thanksgiving for these blessings, the Prophet (sws) has suggested various utterances at various instances. Sneezing is one of them, and a very meaningful one too – since the relief and comfort a person gets when he is through with it requires that we thank the Lord of the worlds for this favour.
A person is required to reply with yarhamukullah only if he has heard the person who has sneezed say al-hamdulillah; if he has said this in his heart or in a tone which is not audible to the listener then of course it is not necessary to reply in the prescribed manner.
The Etiquette of Yawning
Question: The Prophet (sws) is reported to have said:
Allah likes sneezing and dislikes yawning, so if someone sneezes and then praises Allah, then it is obligatory on every Muslim who heard him, to say: yarhamukullah (may Allah be merciful to you). But as regards yawning, it is from Satan, so one must try one’s best to stop it, if one says ‘Ha’ when yawning, Satan will laugh at him. (Bukhari, Kitabu’l Adab)
My question is: Is it bad to yawn then?
Answer: If all the texts of the Ahadith you have quoted are collected and analysed, and related to the universal norms of sense and reason, the picture which emerges is that yawning in PUBLIC is something which is against manners and should be avoided as much as possible. The Almighty dislikes people who do not follow these manners in spite of the fact that with a little effort they can do so. Consequently, other Ahadith say that if one has to yawn, then one should put a hand on one’s mouth.
In other words, merely yawning is no sin; yawning in a gathering is not good etiquette, and therefore should be avoided as much as possible. And when it becomes unavoidable, one must cover ones mouth by one’s hand.
Permission for Second Marriage
Question: Can I marry without the permission of my first wife?.
Answer: The Shari‘ah does not forbid you to marry again unless the permission of the first wife is sought.
However, prudence demands that you take into consideration the consequences of a second marriage: it may ruin your family life.
Liquor as Medicine
Question: Can liquor be used as a medicine?
Answer: As a principle, all things which are forbidden by Islam to eat or drink should only be taken in case of extreme emergency when there is no other way out. The Qur’an says:
He has forbidden you dead meat and blood and the flesh of swine and that on which other name has been invoked besides that of God. But if one is forced out of necessity without wilful disobedience nor transgressing due limits, then this is no sin. (2:173)
Consequently, liquor can only be taken as medicine if everything else fails to save a life.
An interesting point to note here is that there is not a single disease at the moment whose sole medicine is liquor. Consequently, the answer above has an academic value only, and for all practical purposes no such situation or need has hitherto arisen.
Preferred Times of Reciting the Qur’an
Question: Though I know the Qur’an can be read at anytime, but is there a preferred time to read it ?
Answer: According to the Qur’an, there are two times in a day when reading the Qur’an is very beneficial as well as a source of great blessing for the reader:
a) Reciting the Qur’an in the Tahajjud Prayer:
O ye enfolded in your shawl! stand [in prayer] by night, but not all night. Half the night, or even less or a little more and [in this prayer of yours] recite the Qur’anin a slow measured tone… Verily, this rising by night is very suitable for the mind’s peace and the heart’s resolve and for the correctness of speech. (73:1-6)
These verses show that the time of Tahajjud is most effective in understanding the Qur’an and in making others understand it. In other words, where this recital can be immensely beneficial to one’s own soul, it can also be very useful in vitalising all those who may happen to listen to it at this time of the night.
b) Reciting the Qur'an in the Fajr Prayer:
Establish regular prayers at the sun’s decline till the darkness of the night and specially the reciting of the Qur’an in the Fajr prayers. Indeed, this recital at Fajr is [done in] in the presence [of the exalted angels]. (17:78)
This verse shows that recital of the Qur’an in the Fajr prayers is a very special occasion since angels come and listen to it.
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