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Giving Preference to Others (Ahadith 1580 – 1581)


Volume 3, Book 29, Number 85:

Narrated Ibn ‘Abbas (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) said, “A woman should not travel except with a Dhu-Mahram (her husband or a man with whom that woman cannot marry at all according to the Islamic Jurisprudence), and no man may visit her except in the presence of a Dhu-Mahram.” A man got up and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! I intend to go to such and such an army and my wife wants to perform Hajj.” The Prophet (sallallaahu `alayhi wasallam) said (to him), “Go along with her (to Hajj).”

Volume 3, Book 29, Number 86:

Narrated Ibn ‘Abbas (radiallaahu `anhu):

When the Prophet (sallallaahu `alayhi wasallam) returned after performing his Hajj, he asked Um Sinan Al-Ansari (radiallaahu `anhaa), “What did forbid you to perform Hajj?” She replied, “Father of so-and-so (i.e. her husband) had two camels and he performed Hajj on one of them, and the second is used for the irrigation of our land.” The Prophet (sallallaahu `alayhi wasallam) said (to her), “Perform ‘Umra in the month of Ramadan, (as it is equivalent to Hajj or Hajj with me (in reward).”

1. The ruling on a woman travelling alone can be read upon here.

2. I repeat this statement to emphasize on it: “no man may visit her except in the presence of a Dhu-Mahram“. PLEASE follow this advice. Visiting can be physical and virtual (online/phone etc.), if you know what I mean..

3. Sometimes one must give preference to their spouse’s needs instead of their own. In the above (top) narration, Prophet (sallallaahu `alayhi wasallam) asked the husband to (forget about going with the army and) take his wife to Hajj. Aww. :P
And in the second narration, the wife herself stayed back and sacrificed so her husband could perform Hajj easily.. Prophet (sallallaahu `alayhi wasallam) consoled her advising her to perform `Umrah in Ramadan so she wouldn’t miss out on the reward.

Hajj on Someone’s Behalf (Ahadith 1572 – 1574)


Hadith no. 1570 and no. 1571 (below) are repeats. Read them here.

Volume 3, Book 29, Number 75:

Narrated Ibn ‘Abbas (radiallaahu `anhu):

While a man was standing with the Prophet (sallallaahu `alayhi wasallam) at ‘Arafat, he fell from his Mount and his neck was crushed by it. The Prophet (sallallaahu `alayhi wasallam) said, “Wash the deceased with water and Sidr and shroud him in two pieces of cloth, and neither perfume him nor cover his head, for Allah will resurrect him on the Day of Resurrection and he will be reciting Talbiya.”

Volume 3, Book 29, Number 76:

Narrated Ibn ‘Abbas (radiallaahu `anhu):

A man was in the company of the Prophet (sallallaahu `alayhi wasallam) and his she-camel crushed his neck while he was in a state of Ihram and he died Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Wash him with water and Sidr and shroud him in his two garments; neither perfume him nor cover his head, for he will be resurrected on the Day of Resurrection, reciting Talbiya.”

Today’s Ahadith:

Volume 3, Book 29, Number 77:

Narrated Ibn ‘Abbas (radiallaahu `anhu):

A woman from the tribe of Juhaina came to the Prophet (sallallaahu `alayhi wasallam) and said, “My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother’s behalf?” The Prophet (sallallaahu `alayhi wasallam) replied, “Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah’s debt as He has more right to be paid.”

Volume 3, Book 29, Number 78:

Narrated Ibn ‘Abbas (radiallaahu `anhu):

A woman from the tribe of Khath’am came in the year (of Hajjat-ul-wada’ of the Prophet (sallallaahu `alayhi wasallam)) and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! My father has come under Allah’s obligation of performing Hajj but he is a very old man and cannot sit properly on his Mount. Will the obligation be fulfilled if I perform Hajj on his behalf?” The Prophet (sallallaahu `alayhi wasallam) replied in the affirmative.

Volume 3, Book 29, Number 79:

Narrated ‘Abdullah bin ‘Abbas (radiallaahu `anhu):

Al-Fadl (radiallaahu `anhu) was riding behind the Prophet (sallallaahu `alayhi wasallam) and a woman from the tribe of Khath’am came up. Al-Fadl (radiallaahu `anhu) started looking at her and she looked at him. The Prophet (sallallaahu `alayhi wasallam) turned Al-Fadl’s face to the other side. She said, “My father has come under Allah’s obligation of performing Hajj but he is a very old man and cannot sit properly on his Mount. Shall I perform Hajj on his behalf? The Prophet (sallallaahu `alayhi wasallam) replied in the affirmative. That happened during Hajjat-ul-wada’ of the Prophet (sallallaahu `alayhi wasallam).

It is permissible to do Hajj on behalf of someone else. It is also permissible for a woman to Hajj on behalf of a man, and vice versa.

Ibn Qudaamah said in al-Mughni (5/27):

It is permissible for a man to be appointed to do Hajj on behalf of a man or a woman, and a woman on behalf of a man or a woman, according to the majority of scholars.

How to perform Hajj on another’s behalf?

Shaykh Ibn `Uthaymeen was asked:

If a person intends to do Hajj on behalf of someone who is unable to do it because of sickness, or who has passed away, how should he do the rituals? Should he choose Hajj Tamattu’ [where one does ihraam for ‘umrah then after ‘umrah comes out of ihraam and does a new ihraam for Hajj] or al-Ifraad [where one does Hajj only]?

He replied:

The one who is doing Hajj on behalf of another should say “Labbayka ‘an fulaan (Labbayka on behalf of So-and-so).” He should do Tamattu’ because this is the best of the rituals. Every person who is entrusted with something has to do what is best, unless the person who sent him has chosen something else, because he is a trustee and is obliged to do what is best.
Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 170

P.S. Comment on the narration about al-Fadl (radiallahu `anhu), where he looked at a woman and Prophet (sallallaahu `alayhi wasallam) turned his face away to avert his gaze, here.

Woman Spending on her Family (Ahadith 1244 – 1245)


Volume 2, Book 24, Number 545:

Narrated ‘Amr bin Al-Harith (radiallaahu `anhu):

Zainab (radiallaahu `anhaa), the wife of ‘Abdullah (radiallaahu `anhu) said, “I was in the Mosque and saw the Prophet (sallallaahu `alayhu wasallam) saying, ‘O women! Give alms even from your ornaments.’ ” Zainab (radiallaahu `anhaa) used to provide for ‘Abdullah (radiallaahu `anhu) and those orphans who were under her protection. So she said to ‘Abdullah (radiallaahu `anhu), “Will you ask Allah’s Apostle (sallallaahu `alayhu wasallam) whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?” He replied “Will you yourself ask Allah’s Apostle (sallallaahu `alayhu wasallam)?” (Zainab (radiallaahu `anhaa) added): So I went to the Prophet (sallallaahu `alayhu wasallam) and I saw there an Ansari woman who was standing at the door (of the Prophet (sallallaahu `alayhu wasallam)) with a similar problem as mine. Bilal (radiallaahu `anhu) passed by us and we asked him, ‘Ask the Prophet (sallallaahu `alayhu wasallam) whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.’ And we requested Bilal (radiallaahu `anhu) not to inform the Prophet (sallallaahu `alayhu wasallam) about us. So Bilal (radiallaahu `anhu) went inside and asked the Prophet (sallallaahu `alayhu wasallam) regarding our problem. The Prophet (sallallaahu `alayhu wasallam) asked, “Who are those two?” Bilal (radiallaahu `anhureplied that she was Zainab (radiallaahu `anhaa). The Prophet (sallallaahu `alayhu wasallam) said, “Which Zainab (radiallaahu `anhaa)?” Bilal (radiallaahu `anhu) said, “The wife of ‘Adullah (bin Masud) (radiallaahu `anhu).” The Prophet (sallallaahu `alayhu wasallam) said, “Yes, (it is sufficient for her) and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat.”

Similar Hadith covered here.

Volume 2, Book 24, Number 546:

Narrated Zainab (radiallaahu `anhaa):

(the daughter of Um Salama (radiallaahu `anhaa)) My mother said, “O Allah’s Apostle (sallallaahu `alayhu wasallam)! Shall I receive a reward if I spend for the sustenance of Abu Salama (radiallaahu `anhu)‘s offspring, and in fact they are also my sons?” The Prophet (sallallaahu `alayhu wasallam) replied, “Spend on them and you will get a reward for what you spend on them.”

There are different opinions among the scholars regarding a woman spending of her wealth. The soundest of these opinions, the one held by majority is that a woman has the right to spend her own money in all circumstances, whether in a transaction or otherwise, whether this involves all of her wealth or part of it.

This is the soundest opinion, and is most in accordance with the Qur’aan, the Sunnah and common sense.

In the Qur’aan, Allaah says (interpretation of the meaning):

“And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allaah has made it lawful).”[al-Nisa’ 4:4]

Allaah allows the husband to take what his wife gives him willingly.

Allaah also says (interpretation of the meaning):

“And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the mahr (bridal money given by the husband to the wife at the time of marriage), then pay half of that (mahr), unless the women agree to forego it…”[al-Baqarah 2:237]

Here Allaah allows women to give up as much of the mahr as they wish if their husbands divorce them, without them having to ask permission from anybody. This indicates that women have the right to decide what to do with their own money, and that a woman has rights to her wealth just as a man has rights to his wealth. (Sharh al-Ma’aani al-Athaar, 4/352).

Allaah says (interpretation of the meaning):

“And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them…” [al-Nisa’ 4:6]

This clearly means that when the female orphan becomes wise and discerning, she is allowed to handle her own wealth.

Similarly, when the women gave their jewellery in charity after the Prophet (peace and blessings of Allaah be upon him) had addressed them during his Eid sermon, this was an indication that they are allowed to dispose of their wealth without asking permission from anybody.

(See Ittihaaf al-Khilaan bi Huqooq al-Zawjayn fi’l-Islam by Dr. Fayhaan ibn ‘Ateeq al-Mutayri, pp. 92-96).

It says in Nayl al-Awtaar: “the majority of scholars agreed that women are allowed [to handle their own wealth] with no restrictions and without having to ask their husbands’ permission, so long as they are not foolish, but if they are foolish, it is not permitted.” It says in al-Fath: “The majority have a lot of evidence in the Qur’aan and Sunnah.”

And since women have no obligation to spend on their families, whatever they do spend out of their own accord, they get rewarded for it.

No financial responsibilities on women. Yay!

Ahadith 999 – 1001


Volume 2, Book 22, Number 300:

Narrated Aisha:

I used to stretch my legs towards the Qibla of the Prophet while he was praying; whenever he prostrated he touched me, and I would withdraw my legs, and whenever he stood up, I would restretch my legs.

Explanation under this post (last one).

Volume 2, Book 22, Number 301:

Narrated Abu Huraira:

The Prophet once offered the prayer and said, “Satan came in front of me and tried to interrupt my prayer, but Allah gave me an upper hand on him and I choked him. No doubt, I thought of tying him to one of the pillars of the mosque till you get up in the morning and see him. Then I remembered the statement of Prophet Solomon, ‘My Lord ! Bestow on me a kingdom such as shall not belong to any other after me.’ Then Allah made him (Satan) return with his head down (humiliated).”

Already covered here.

Volume 2, Book 22, Number 302:

Narrated Al-Azraq bin Qais:

We were at Al-Ahwaz fighting the AlHaruriya (tribe). While I was at the bank of a river a man was praying and the reins of his animal were in his hands and the animal was struggling and he was following the animal. (Shu’ba, a sub-narrator, said that man was Abu Barza al-Aslaml). A man from the Khawarij said, “O Allah! Be harsh to this sheik.” And when the sheik (Abu Barza) finished his prayer, he said, “I heard your remark. No doubt, I participated with Allah’s Apostle in six or seven or eight holy battles and saw his leniency, and no doubt, I would rather retain my animal than let it return to its stable, as it would cause me much trouble.”

From what I understand of Ibn Battaal’s commentary on this Hadith is, that it was better for that man to retain the animal while praying than to break his prayer. If he let it go, it might have gotten lost or something. So he held the reins but continued his salah. And Allah knows best.


Fasting on Eid + 3 (Hadith No. 987)


This is the last Hadith from Kitaab-ut-Tahajjud [Book of Night Prayer].

Volume 2, Book 21, Number 288:

Narrated Qaza’a Maula (freed slave of Ziyad):

I heard Abu Saeed Al-Khudri narrating four things from the Prophet and I appreciated them very much. He said, conveying the words of the Prophet:

(1) “A woman should not go on a two-day journey except with her husband or a Dhi-Mahram.

(2) No fasting is permissible on two days: ‘Id-ul-Fitr and ‘Id-ul-Adha.

(3) No prayer after two prayers, i.e. after the Fajr prayer till the sunrises and after the ‘Asr prayer till the sun sets.

(4) Do not prepare yourself for a journey except to three Mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque.”

1. Travelling of a Woman:

The saheeh Sunnah indicates that it is not permissible for a woman to travel except with a mahram. This travelling is not defined by a specific distance, as is the case with shortening the prayers or breaking the fast, rather everything that is called travelling, whether it is long or short, is not permitted for a woman unless she has a mahram with her.

Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram.”

The fuqaha’ are unanimously agreed that it is haraam for a woman to travel without a mahram, except in a few exceptional cases, such as travelling for the obligatory Hajj, for which some of them have permitted a women to travel with trustworthy companions. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They did not differ concerning the fact that a woman may not travel for anything but the obligatory Hajj except with a husband or mahram, except a kaafir woman who becomes Muslim in daar al-harb or a female captive who escapes. Others added: or a woman who becomes separated from her group and is found by a trustworthy man, in which case it is permissible for him to accompany her until he brings her back to her group. End quote from Fath al-Baari (4/76).

Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, explaining that travel in this case is not defined by a specific distance:

Everything that is called travelling, it is forbidden for a woman to do without her husband or a mahram, whether it is three days, two days or one day, or anything else, because of the hadeeth of Ibn ‘Abbaas, according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” This includes everything that is called travel. And Allaah knows best.

End quote.

And it says in Fataawa al-Lajnah al-Daa’imah (17/339): It is haraam for a woman to travel without a mahram in all cases, whether the journey is long or short. End quote.

Based on this, if going from your city to this place is regarded as travelling according to the people’s customs, then it is not permissible for you to go there without a mahram. If it is not regarded as travelling according to custom then there is nothing wrong with you going there without a mahram.

The fact that the route is filled with cities, schools and farms does not alter this ruling.

[Taken from IslamQA]

We hear and we obey. :)

2. Fasting on Eid

Yes, it’s prohibited. Check out this link to find out more about the categories of fasts: obligatory, encouraged, disliked, forbidden and permissible.

3. Forbidden to Pray

he definition of times when voluntary prayer is forbidden varies from one country to another, and from one season to another. Hence we cannot explain what these times are by the clock for all lands and in all seasons. But we will explain the general principles which will make it easy for every Muslim to work out when these times are. Hence we say that the times when prayer is forbidden are three:

  1. From when dawn breaks until approximately a quarter of an hour after the sun has risen. You can find out the time of sunrise from the timetables that are available in all countries.
  2. Approximately a quarter of an hour before the time for Zuhr prayer begins, until the time for Zuhr begins.
  3. After you have prayed ‘Asr – even if it is an hour after the time for it began – until the disk of the sun has set completely. So the beginning of the time when prayer is forbidden is when one has prayed ‘Asr, not the beginning of the time for ‘Asr prayer, because the Muslim may offer ‘Asr prayer some time after the time for it begins. In that case the Muslim may offer voluntary prayers so long as he has not yet prayed ‘Asr, even if the time for ‘Asr has begun. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/429): We do not know of any difference of opinion concerning that among those who say that prayer is not allowed after ‘Asr. End quote.

The evidence for these times is mentioned in several ahaadeeth, among the clearest and most comprehensive of which is the lengthy hadeeth which was narrated by Imam Muslim in his Saheeh (832) from ‘Amr ibn ‘Abasah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said to him: “Pray Fajr, then refrain from praying until the sun has risen and become high, for when it rises, it rises between the horns of the Shaytaan and at that time the kuffaar prostrate to it. Then pray, for the prayer is witnessed and attended until the shadow of a spear falls directly north (i.e., noon). Then refrain from praying, for at that time Hell is stoked up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended, until you have prayed ‘Asr. Then refrain from praying until the sun has set, for it sets between the horns of the Shaytaan and at that time the kuffaar prostrate to it.”

We should point out that what is forbidden is prayer that is purely voluntary at these times. As for prayers for which there is a reason, such as “greeting the mosque” (tahiyyat al-masjid) or the two rak’ahs after wudoo’ or the two rak’ahs after tawaaf and so on, they may be offered at any time according to the more correct of the two scholarly opinions.

[Taken from IslamQA]

4. The 3 Special Mosques

Read this post.


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