If a Man Fights or Abuses him, he should Say: "I`m Fasting. I`m Fasting"

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Is it permissible to slaughter a single sheep with the combined intention of both the uḍḥiyyah and the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

According to Shaykh al-Islām Imam Ibn Ḥajar al-Haytamī, it is not permissible to combine the intention of the uḍḥiyyah and the 'aqīqah in a single animal, as each of the two has a distinct and separate cause that differs from the other.

However, Shaykh al-Islām Imam al-Ramlī permitted the combining of both intentions in a single animal — and this position offers a degree of latitude and ease. And Allah Almighty knows best.

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.

In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"

Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.

The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.

Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).

Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.

What is the ruling on the ablution of one who touches his wife without a barrier?

In the Shafi'i school, a man's ablution is invalidated by touching his wife if their skins meet (in any place) without a barrier, whether the touch is intentional or accidental. An exception to this is touching hair, teeth, or nails; these do not invalidate ablution. And Allah the Almighty knows best.

What is recommended for a Muslim to say on Laylat al-Qadr?

On Laylat al-Qadr, it is recommended for a Muslim to recite the supplication (du‘a) that the Prophet ﷺ taught Aisha (may Allah be pleased with her):

"O Allah, You are Most Forgiving, and You love forgiveness, so forgive me." [Narrated by Al-Tirmidhi]

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If a Man Fights or Abuses him, he should Say: "I`m Fasting. I`m Fasting"

Author : His Grace Shiekh Abdulkareem Al-Khasawneh

Date Added : 02-11-2022

If a Man Fights or Abuses him, he should Say: "I`m Fasting. I`m Fasting"

The advancement of nations lies in their good morals. One poet once said:

Nations live as long as morals do. When their virtues die nations do.

Morals are one pillar of magnanimity. Al-Shafie (May Allah have mercy on him) said: Magnanimity has four pillars: good manners, humility, generosity and asceticism.

Allah The Almighty Has Combined all virtues and perfections in our role model, Prophet Mohammad (PBUH) where He Said (What means): "And thou (standest) on an exalted standard of character." [Al-Kalam/4].

One of the best examples in this regard is the story of the Bedouin who came to the Prophet and said to him: "O Muhammad, give me some of Allah's wealth that you have with you. It doesn`t belong to your father nor mother." The Prophet turned to him and said: "Indeed. The wealth is Allah`s, the earth is Allah`s, and the people are the servants of Allah." Obviously, the Prophet`s response indicates patience and forbearance. However, after the Prophet ordered some food for that Bedouin, he politely held him accountable for his harsh language. Then the Bedouin said: "How could you reprimand me for offending you while Allah Said about You (What means): "And thou (standest) on an exalted standard of character." In fact, people vary as far as good morals are concerned. Not harming others and treating neighbors with kindness indicate beautiful morals.

Even more beautiful than this is exercising patience and forbearance when harmed by others. Narrated Abu Huraira: Allah's Messenger (PBUH) said: "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting." [Al-Bukhari].

The one who stands on an exalted standard of character is patient, forbearing, and controls himself in a fit of rage. In addition to this, he is forgiving and turns away from the ignorant. Messenger of Allah (PBUH) said: "The strong man is not one who is good at wrestling, but the strong man is one who controls himself in a fit of rage." [Al-Bukhari].

Allah the Almighty has clarified that the person of great moral character is the one who can-with his ability and kindness-repel rage with patience, ignorance with forbearance, and abuse with forgiveness. Allah The Almighty Says (What means): "Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become, as it were thy friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint, - none but persons of the greatest good fortune." [Fussilat/34-35].

Definitely, goodness and evil can`t be equal. Rather, there is a huge difference between them in the reward (Repel (Evil) with what is better). A divine guidance to repel evil with what is better. Ibn Abbas (May Allah be leased with them) said: "Repel ignorance with patience. Repel (Evil) with what is better refers to maintaining the relation with him who severed the relation with you, showing kindness to him who abused you, and being patient with the ignorant. If you do all of these things, then will he between whom and thee was hatred become as it were thy friend and intimate!. This elevated rank is only bestowed upon the most blessed."

In addition, once Al-Ahnaf was walking to his village, a vulgar man followed him and kept shouting insults against him. The Ahnaf kept silent and never looked at that man until he became close to the village. Then he said to him to take out whatever insults are left against him because that if a member of Al-Ahnaf`s hears him then he will be in big trouble. The man stopped for a moment, grew a conscience, started sweating and felt greatly ashamed, rushed towards Al-Ahnaf kissing his hands, crying, saying that he was sorry, and asking to be forgiven and pledged before Allah not to insult anyone again.

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Summarized Fatawaa

What is the ruling on men wearing rings (those made of silver and of other metals, such as iron), and are there conditions for men wearing rings?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

It is sunnah for men to wear a silver ring on the right hand, following the practice of the Prophet (peace and blessings be upon him). It is reported in Ṣaḥīḥ al-Bukhārī, on the authority of Anas ibn Mālik (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) took a silver ring and had “Muḥammad Rasūl Allāh” engraved on it. He said: “I have taken a ring of silver and had ‘Muḥammad Rasūl Allāh’ engraved on it, so let no one engrave the like of its engraving.”

It is a condition that the silver ring not exceed the size customary in the local norm (ʿurf). If it does, that is extravagance (isrāf). A ring made of a metal other than silver, such as iron or copper, is permissible to wear without disapproval (karāhah), except gold, which is forbidden (ḥarām) for a man to wear.

It is stated in Mughnī al-Muḥtāj (Vol.1/p.586): “It is permissible, without disapproval, to wear a ring of iron or lead. It is sunnah for a man to wear a silver ring on the little finger of his right or left hand. Wearing it on the right is better, and it is permissible on the left, and on both together.”

It is also stated in Mughnī al-Muḥtāj (Vol.2/p.97): “It is lawful for him, that is, the man, and likewise the khunthā (person of indeterminate sex), indeed all the more so, to wear a ring of silver, by consensus (ijmāʿ), because the Prophet (peace and blessings be upon him) took a ring of silver, narrated by the two Shaykhs (al-Bukhārī and Muslim). Wearing it is in fact sunnah, whether on the right or the left, though the right is better according to the sound position, as stated in the chapter on clothing in al-Rawḍah… The Shāfiʿī jurists did not specify the permitted size of the ring, and they probably relied on custom (ʿurf), that is, the custom of that country and the habit of people of his standing in it. Whatever exceeds that is extravagance, as they said regarding a woman’s anklet. This is the reliable position (al-muʿtamad).” And Allah Almighty knows best.

Is it permissible to include others in the reward of one`s sacrifice?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

It is permissible for the person offering an Udhiyah (sacrificial offering) to include others in the spiritual reward of the sacrifice. However, it is not permissible for multiple people to jointly share the purchase price of a single sheep or goat, unless one person gifts the money to the other.

It is stated in Mughni al-Muhtaj (6/137) by Al-Khatib al-Shirbini:

"If a person includes someone else in the reward of his sacrifice and slaughters it on his own behalf, it is permissible."

It should be carefully noted that including someone else in the reward of one's sacrifice is completely distinct from offering a sacrifice on behalf of someone else. And Allah the Almighty Knows Best.

A person who has recently embraced Islam is afraid of undergoing circumcision (khitān) — what should he do?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

If this person would be harmed by undergoing circumcision, based on the assessment of a trustworthy physician, then he is not obligated to undergo it. However, if the matter is simply a fear of the procedure itself, then it may be postponed until he feels at ease and settled about it, provided this does not lead him to become averse to Islam — while still taking care to remove any impurity from the concealed area [beneath the foreskin]. And Allah, the Exalted, knows best.

What is the Islamic ruling on eating from the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

It is recommended (mandūb) to eat from the 'aqīqah, unless it was vowed (mandhūrah). If the 'aqīqah was made as a vow, then it is prohibited to eat from it, and it becomes obligatory to distribute the entirety of it in charity to the poor. And Allah Almighty knows best.