She did ‘Umrah, then she got her period, and she has some questions

She did ‘Umrah, then she got her period, and she has some questions

I hope that you can explain to me the ruling on these ‘Umrahs:
– The first ‘Umrah was a few years ago. I did ‘Umrah, then I got my period, but I do not remember whether that was during the ‘Umrah or afterwards.
– The second ‘Umrah: my family intended to do ‘Umrah, and I had my period, but I travelled with them and I do not remember what my intention was on that occasion. Then my family entered ihram at the miqaat, and I do not remember whether I entered ihram or not, or whether I had the intention that if anything prevented me (from going ahead with ‘Umrah) and I stipulated the condition of the period, then I travelled. My family did ‘Umrah, and I sat and waited for them until they had finished. What I remember is that I think I did not do ‘Umrah, but there is something not correct.
– The third ‘Umrah: I did ‘Umrah in the company of my sister and her husband, and I did ‘Umrah. What is the ruling on that?
– The fourth ‘Umrah: I intended to do ‘Umrah, then my family told me that we were going to go to another city, then do ‘Umrah. We set out from our city, without passing by the miqaat, and we stayed in the other city for a few days, then we decided to do ‘Umrah, but when I was doing ghusl I saw some blood (menses), and I do not remember what my intention was after that. My family went to the miqaat and entered ihram, but I do not remember what my intention was, whether I formed the intention or I mentioned menses (as an impediment to completing ‘Umrah) when forming my intention. My family went ahead and did ‘Umrah, whilst I waited for them.
– The fifth ‘Umrah: in sha Allah I did a proper ‘Umrah
What is the ruling on the previous ‘Umrahs? Do I have to do repeat them? Can I make them up in a single journey? Please note that I have received a marriage proposal; what is the ruling on that?

Praise be to Allah

 

–         With regard to the first ‘Umrah, concerning which you did not remember whether the period came during it or after it, it is a valid ‘Umrah, because the basic principle with regard to acts of worship is that they are sound, and uncertainty after having completed an act of worship does not matter.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Doubt or uncertainty after having completed an act of worship does not matter. For example, if a person is uncertain as to whether he did five or six circuits of tawaaf, we say: if he is still in tawaaf, let him do what he is uncertain of, and that will be the end of the matter. If it is after he has finished tawaaf and he has left (the mataaf), and he says, “By Allah, I do not know whether I did six or seven circuits,” that uncertainty does not matter; he should ignore this doubt and regard it as seven.

This is a very useful principle; if a person has a lot of doubt and uncertainty, he should not pay any attention to that. If the uncertainty arises after he has finished an act of worship, he should not pay any attention to it, unless he is certain. If he is certain, then he must do that which he had omitted.

End quote from Fataawa Noor ‘ala ad-Darb

–         With regard to the second ‘Umrah, as you cannot remember whether you entered ihram and did ‘Umrah or not, you do not have to do anything about it. The basic principle is that you are free of obligation, so do not pay any attention to these doubts.

–         With regard to the third ‘Umrah which you did with your sister and her husband, it is a valid ‘Umrah, but you did a mistake by travelling to Makkah without a mahram, so you have to repent and seek forgiveness. The Prophet (blessings and peace of Allah be upon him) said: “No woman should travel except with a mahram.” Narrated by al-Bukhaari, 3006; Muslim, 1341

Please see the answer to question no. 3166057

–         With regard to the fourth ‘Umrah, we say concerning it what we said concerning the first and second ‘Umrahs, which is that you should not pay any attention to this uncertainty, because the basic principle is that you are free of obligation.

To sum up, you are now free of obligation, and you do not have to repeat any of these ‘Umrahs.

However we should point out that what you should have done is to ask about matters that affected your acts of worship at the time when it happened, and not delay doing so. Rather you should hasten to find out what you need to know about acts of worship, and hasten to do that which is required of you. We also advise you not to pay attention to doubts and waswaas (whispers from the Shaytaan), and not to let them affect your worship, otherwise it will ruin your entire life, for the Shaytaan is eager to make the believer feel sad. So turn away from him and his traps, and seek refuge with Allah from him. We ask Allah to help you to remember Him, be grateful to Him and to worship Him properly.

And Allah knows best.

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Ruling on filling virtual accounts in computer games from someone’s personal account in return for cash

Ruling on filling virtual accounts in computer games from someone’s personal account in return for cash

Praise be to Allah 

Firstly:

There is nothing wrong with filling a person’s account in a computer game in return for real money, whether the account is filled with virtual money equal to the amount paid, or is less or more than that. This has nothing to do with riba (usury), because the exchange here is not between money and money, rather it is between money and virtual credit.

Paying money in return for getting this credit so that one may play the computer game comes under the heading of permissible things.

All that is involved in this case is renting for a permissible purpose, according to the rules of the game, and renting things for the purpose of leisure or playing a game is permissible and there is nothing wrong with it.

Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) said: If a bird is rented out for its voice, such as a nightingale, or for its colour, such as a peacock, that transaction is valid, because the benefits mentioned, namely enjoying its voice or colour, are things that are sought after and are valuable.

End quote from Mughni al-Muhtaaj, 3/446

Ibn Hajar (may Allah have mercy on him) said – discussing what we learn from the hadeeth “O Abu ‘Umayr, what happened to the little bird?” – In it we see that it is permissible to spend money on permissible things to amuse small children.

End quote from Fath al-Baari, 10/584

Secondly:

The same ruling applies to spending real money to buy extra tools in the game, such as covering a distance, extra speed, or ammunition and weapons in fighting or war games, or fuel in car racing games, or credit to buy some of the things mentioned above and complete the game, and so on.

This is permissible and there is nothing wrong with it, because the purpose is to pay money in return for having the opportunity to play the game with extra advantages. If the game itself is basically permissible, then it is permissible to buy these extra things, the aim of which is to gain some advantage in the game.

Buying virtual money in the game is in fact paying a fee to play the game.

It makes no difference if it is bought for a set amount or it is said “pay such and such to start the game,” or “pay such and such to reach the second level,” or “pay such and such to buy a stockpile of weapons with which to fight the enemy in the game.”

Thirdly:

With regard to the player selling the account or virtual money that he has earned in the game, for real money:

1.     If he is going to sell it to the producer or owner of the game who let him play this game by way of challenging him to earn extra money, then this comes under the heading of gambling which is haraam, because his position in relation to the owner of the game is like that of those who make bets, in which they will either be winners or losers.

Playing games in return for financial compensation to the player is haraam in all cases, except in the case of exceptions made by Islam, namely archery and horse and camel races, and other activities that are similar to them in that they help prepare people for jihad and fighting.

Al-Khattaabi said: Giving prizes is not appropriate except in horse and camel races, and similar contests, and in archery contests. That is because these matters are preparation for fighting the enemy, and offering prizes for them encourages people to prepare for jihad.

As for contests in matters that do not come under the heading of preparing for war or strengthening oneself for jihad, accepting prize money for them is haraam and is not permissible.

End quote from Ma‘aalim as-Sunan, 2/255

See also the answers to questions no. 147826 and 22305

2.     If he is going to sell them to an outsider who has nothing to do with the producer or owner of the game, then there is nothing wrong with that, because that comes under the heading of seeking compensation for a permissible benefit in the form of real money, and it does not involve any betting or competing against another for financial compensation.

Fourthly:

In order to spend money on this game, it is stipulated that it should be free of haraam elements such as pictures of women, crosses, witchcraft, perversity or gambling, and it should be free of haraam things that may happen as a result of playing it, such as being distracted from the remembrance of Allah and prayer, or harm to the nervous system, sight, hearing and so on.

If it is free of all of these things, then there is nothing wrong with paying money to buy the game or to rent equipment or programs for the game; that includes filling up accounts to start the game or continue it.

However we should point out the following:

1.     The benefit should be clear-cut and well-known.

2.     It should not involve any extravagance.

3.     It should not involve any waste of money.

4.     It should not involve tempting a player to spend his money through the stages of the game, motivated by the pleasure of playing, then regretting it after it ends, because this comes under the heading of consuming people’s wealth unlawfully.

We should also beware of getting caught up in such games that are a waste of people’s time and distract them from more important matters and duties, especially since these types of activities may lead to trouble because of the players or the games themselves.

These kinds of games kill real productivity and make people addicted to a virtual world, so he will be used to producing illusions and selling illusions and even the game is an illusion that does not benefit him physically.

It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “There are two blessings that many people do not make the most of: good health and free time.”

Narrated by al-Bukhaari, 6049

Imam Badr ad-Deen al-‘Ayni (may Allah have mercy on him) said: It is as if he said: these are two things which, if a person does not make use of them as he should, then he has lost out, i.e., he is using his time in a manner that will not lead to good consequences.

If a person does not strive to do acts of worship and obedience at the time when he is healthy, then he is even less likely to do so at the time when he is sick; the same also applies to free time, so he will remain without good deeds to his credit, and he will be a loser.

End quote from ‘Umdat al-Qaari, 23/31

We have previously discussed the haraam elements in games in the answer to questions no. 2898 and 98769

And Allah knows best.

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Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali ibn Abi Taalib to take a second wife when he was married to Faatimah (may Allah be pleased with them both)?

Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali ibn Abi Taalib to take a second wife when he was married to Faatimah (may Allah be pleased with them both)?

Praise be to Allah 

The Muslim should accept everything that has been proven from the Prophet (blessings and peace of Allah be upon him) of words and deeds, and should understand that all wisdom is in what the Prophet (blessings and peace of Allah be upon him) said or did. Those who know that know it, and those who are unaware of it are unaware of it.

Plural marriage or polygyny is something that is well established in Islam on the basis of clear, unambiguous texts which cannot be undermined in any way whatsoever, no matter what skeptics and fabricators say.

However this marriage could have exposed him to problems and negative consequences that outweighed any benefits; in such cases plural marriage is disallowed, as in the case where the husband is not able to treat all his wives fairly, and he is afraid of being unfair or unjust towards them, or other cases in which the negative consequences outweigh any benefits that may be sought.

It is on this basis that the Prophet (blessings and peace of Allah be upon him) forbade ‘Ali ibn Abi Taalib to take another wife in addition to his daughter Faatimah (may Allah be pleased with her), even though plural marriage was permissible in principle for him and for others.

It was narrated from al-Miswar ibn Makhramah that ‘Ali ibn Abi Taalib proposed marriage to the daughter of Abu Jahl, when he was already married to Faatimah, the daughter of the Messenger of Allah (blessings and peace of Allah be upon him).

When Faatimah heard about that, she went to the Prophet (blessings and peace of Allah be upon him) and said to him: Your people are saying that you do not get angry for the sake of your daughters, and ‘Ali is going to marry the daughter of Abu Jahl.

Al-Miswar said: The Prophet (blessings and peace of Allah be upon him) stood up and I heard him when he bore witness, then he said: “I gave a daughter of mine in marriage to Abu’l-‘Aas ibn ar-Rabee‘; when he spoke he told me the truth and when he made me a promise he fulfilled his promise. Faatimah is a part of me, and whatever hurts her hurts me. By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”

So ‘Ali abandoned that proposal.

Narrated by al-Bukhaari, 3110; Muslim, 2449.

The scholars mentioned a number of reasons for the Prophet (blessings and peace of Allah be upon him) forbidding ‘Ali ibn Abi Taalib to go ahead with this marriage. These reasons all boil down to four things:

-1-

This marriage would be hurtful to Faatimah; whatever hurt her would hurt the Prophet (blessings and peace of Allah be upon him), and whatever hurts the Prophet (blessings and peace of Allah be upon him) is a major sin. The Prophet (blessings and peace of Allah be upon him) stated that clearly when he said: “Faatimah is a part of me, and whatever hurts her hurts me.”

According to another version: “She is a part of me; what disturbs her disturbs me and what hurts her hurts me.”

Narrated by al-Bukhaari, 5230; Muslim, 2449

Ibn at-Teen said:

The most correct way to interpret this story is that the Prophet (blessings and peace of Allah be upon him) forbade ‘Ali to be married at the same time to his daughter and the daughter of Abu Jahl, because he gave as the reason for that the fact that this would hurt him, and hurting him is haraam according to consensus.

It would have been permissible for him if he had not been married to Faatimah; but being married to them at the same time, which would have been hurtful to the Prophet (blessings and peace of Allah be upon him) because Faatimah would have been hurt by it, meant that it was not permissible.

Quoted from him in Fath al-Baari, 9/328

An-Nawawi said: Because that would have led to hurting Faatimah, in that case it would have hurt the Prophet (blessings and peace of Allah be upon him) too, and the one who hurts him is doomed. For that reason he forbade him to do that, out of compassion towards ‘Ali and towards Faatimah.

End quote from Sharh Saheeh Muslim, 16/3

Ibn al-Qayyim said: By mentioning his other son-in-law (Abu’l-‘Aas ibn ar-Rabee‘), and praising him for having spoken the truth and fulfilled his promise, he hinted to ‘Ali (may Allah be pleased with him) and encouraged him to follow his example. This gives the impression that he had made him a promise that he would not disturb her or hurt her, so he encouraged him to fulfil that promise, as his other son-in-law had fulfilled a promise he made.

End quote from Zaad al-Ma‘aad, 5/118

What is mentioned above does not apply to any woman other than Faatimah (may Allah be pleased with her).

-2-

The fear that this would put Faatimah to trial with regard to her religious commitment

It was narrated by al-Bukhaari (3110): “I fear lest she be put to trial with regard to her religious commitment.”

According to Muslim (2449): “Faatimah is part of me, and I fear lest she be put to trial with regard to her religious commitment.”

Jealousy is something natural in women, and the Prophet (blessings and peace of Allah be upon him) feared that jealousy might push her to do something that would not be befitting to her status, as she is the leader of the women of the worlds.

Moreover, she had lost her mother and then her sisters one after another, so she had no one to comfort her and help to make things easier for her, or listen to her concerns if she became jealous.

Al-Haafiz Ibn Hajar said: This incident occurred after the conquest of Makkah, at which time none of the daughters of the Prophet (blessings and peace of Allah be upon him) was still alive except her; after losing her mother, she had lost her sisters, and giving her cause to become jealous would have exacerbated her grief.

End quote from Fath al-Baari, 7/86

-3-

Objection to joining the daughter of the Messenger of Allah and the daughter of the enemy of Allah together as wives of one man.

As the Prophet (blessings and peace of Allah be upon him) said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”

An-Nawawi said: It was said that what is meant here is not the prohibition on them being joined together; rather what is meant is: I know by the grace of Allah that they will not be joined together.

It may also be understood as meaning that it was haraam to join them together… So one of the things that are haraam with regard to marriage is being married to both a daughter of the Prophet of Allah and a daughter of the enemy of Allah at the same time.

End quote from Sharh Saheeh Muslim, 8/199

Ibn al-Qayyim said: By disallowing ‘Ali to join together Faatimah (may Allah be pleased with her) and the daughter of Abu Jahl as co-wives there is great wisdom: because a woman will follow her husband and be at the same level as him in Paradise, but she may deserve to be of a high level by virtue of her own merits in addition to those of her husband. This is applicable in the case of Faatimah and ‘Ali (may Allah be pleased with them both).

But Allah, may He be glorified and exalted, would not allow the daughter of Abu Jahl to be of the same status as Faatimah (may Allah be pleased with her), whether on her own merits or those of her husband, when there was such a great difference between them. For her to become a co-wife of the leader of the women of the worlds would not be something appropriate, either in terms of sharee‘ah or in terms of the divine decree.

The Prophet (blessings and peace of Allah be upon him) indicated that when she said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together in one place.” This may refer to the Hereafter too.

End quote from Zaad al-Ma‘aad, 5/119

-4-

Out of respect for Faatimah and so as to highlight her great status.

Ibn Hibbaan said: If ‘Ali has done this deed, it would have been permissible, but the Prophet (blessings and peace of Allah be upon him) disliked it out of respect for Faatimah, not because this deed was haraam.

End quote from Saheeh Ibn Hibbaan, 15/407

Al-Haafiz Ibn Hajar said: The context indicates that it was permissible for ‘Ali, but the Prophet (blessings and peace of Allah be upon him) disallowed it out of care for Faatimah’s feelings, and ‘Ali accepted it out of obedience to the instructions of the Prophet (blessings and peace of Allah be upon him). Thus it seems to me that it is not far-fetched to suggest that one of the unique characteristics of the Prophet (blessings and peace of Allah be upon him) was that his sons-in-law were not to marry other wives when they were married to his daughters. Or it may be that this is something that applied only to Faatimah (may Allah be pleased with her).

End quote from Fath al-Baari, 9/329

In conclusion:

These reasons, as a whole or individually, explain why the Prophet (blessings and peace of Allah be upon him) did not let ‘Ali go ahead with this marriage.

This story does not give the slightest support to those who try to use it to restrict plural marriage. The Prophet (blessings and peace of Allah be upon him) dealt with this when he said, in the same story, “and I am not making any permissible thing forbidden, or any forbidden thing permitted.”

Narrated by al-Bukhaari, 3110; Muslim, 2449

And Allah knows best.

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