Congregational Salah With Only Two People

Dār al-Iftāˈ Ahl al-Sunnah

Mufti Muhammad Hashim Khan Attari Madani

1. Qurbānī and fasting  

Q: What do the noble scholars say concerning the following matter:

Is it necessary upon whoever has arranged a qurbānī to fast on the day of Eid al-Aḍḥā? Some people say one must fast that day, and when qurbānī has been performed, one must open the fast with the meat of the sacrificial animal. Is this correct?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ

A: It is forbidden to fast on the day of Eid al-Aḍḥā and on the three days after it, as these are days of hospitality from Allah. However, whoever has arranged a qurbānī, it is recommended for him to not consume anything prior to the sacrifice and to eat from the meat of the sacrificial animal first. But this is not a fast, and it is impermissible to make the intention of fasting for this.

This action is established from hadith. It is this act which some people have misunderstood to be a fast, whereas it is not correct in any way to call this a fast or to consider it necessary. This is because fasting is to avoid food, drink and conjugal relations from true dawn until sunset with the intention of fasting.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

2. Congregational salah with only 2 people

Q: What do the noble scholars say concerning the following matter:

If there are only two people and one becomes imam and the other a follower, will their salah be considered congregational?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ

A: Yes, if there are two people and one becomes a follower, their prayer will be considered congregational. In such a scenario, the follower should stand to the right of the imam. Apart from Friday and Eid prayers, just one follower along with the imam is sufficient, even if that follower is a mature child.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

3. Two Ꜥumrahs in one ihram

Q: What do the noble scholars say concerning the following matter:

Zayd entered the state of ihram in Masjid ꜤĀishah with the intention of performing two ꜤUmrahs together. When he made the intention, he intended two ꜤUmrahs whereby after completing the first, he will remain in ihram and perform the second ꜤUmrah without returning to Masjid ꜤĀishah to make an intention for this second ꜤUmrah.

With this intention, Zayd performed ṭawāf of the KaꜤbah and saꜤī between Safa and Marwa for the first ꜤUmrah and had his hair shaved. Thinking that he was still in the state of ihram, he then recited the talbiyyah for the second ꜤUmrah in Masjid al-Ḥarām, and again performed ṭawāf of the KaꜤbah, saꜤī between Safa and Marwa and had his hair shaved.

Was this method which Zayd adopted for the performance of two ꜤUmrahs correct? Is there any penalty due upon Zayd? Please guide us in this matter.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ

A: In the question asked, the method adopted for performing two Ꜥumrahs together is not valid according to Islamic law. Zayd is sinful due to this, and it is incumbent upon him to make up for one ꜤUmrah and to arrange for an expiative ritual sacrifice (dam), which must take place inside the boundaries of Ḥaram.

The performance of two ꜤUmrahs in one ihram is impermissible and a sin, rendering Zayd sinful. Two ꜤUmrahs are binding upon him, because entering the state of ihram with the intention of two or more ꜤUmrahs makes that number incumbent on a person. If an intention for two ꜤUmrahs is made with one ihram, revoking the intention for one of them is mandatory. Due to revoking this ꜤUmrah, an expiative ritual sacrifice will also become necessary. If the one who has made the intention for two ꜤUmrahs in one ihram does not revoke the intention for one of them, then by commencing one ꜤUmrah, the ihram of the second is automatically cancelled.

In the question asked, when Zayd began the ṭawāf of one ꜤUmrah without revoking the intention of the other, despite having made the intention for two, the intention of the second was automatically cancelled. A ritual sacrifice became necessary upon him due to revoking this second ꜤUmrah.

When he shaved his hair after completing ṭawāf and performing saꜤī between Safa and Marwa for the first ꜤUmrah, he exited the state of ihram. One of the two ꜤUmrahs that he made intention for at the time of entering this state of ihram is complete, and making up for the second remains incumbent upon him. A ritual sacrifice is also binding upon him for revoking one ꜤUmrah, the explanation of which has been given above.

Zayd’s second ꜤUmrah was not valid, because he exited the state of ihram when shaving his hair after the first ꜤUmrah. It was necessary for him to exit the boundaries of Ḥaram, make an intention and recite the talbiyyah for performing the second ꜤUmrah. However, Zayd recited talbiyyah for the second ꜤUmrah from within the Ḥaram without making a new intention. Therefore, he did not become a muḥrim, as a person does not become one by mere recital of the talbiyyah without intention.

The ṭawāf performed by Zayd for the second ꜤUmrah was supererogatory, and the saꜤī between Ṣafa and Marwa were superfluous, as the supererogatory performance of saꜤī between Safa and Marwa is not legislated in Islamic law.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

4. The place for the ritual sacrifice of Hajj

Q: What do the noble scholars say concerning the following matter:

If a Hajj pilgrim sacrifices the sacrificial animal on the 10^th of Dhū al-Ḥijjah in Makkah al-Mukarramah instead of Mina, will his sacrifice be valid, or will he have to arrange another?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ

A: It is necessary that the ritual sacrifice of Hajj be performed within the boundaries of the Ḥaram, and Makkah al-Mukarramah is included within these boundaries. Therefore, if a Hajj pilgrim sacrificed the sacrificial animal of Hajj in Makkah al-Mukarramah, the sacrifice is valid.

The performance of the ritual sacrifice of Hajj on 10^th Dhū al-Ḥijjah in Makkah al-Mukarramah does oppose the sunnah however, as it is sunnah to perform it in Mina during the days of the ritual sacrifice.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم