Forums - Haj, Umrah, Eid ul Adha

Comprehensive Manual on Haj

Thu, 23 Jul 2020 09:44:49 +0000

Bismillah

as salam alykom

Attached is a translation for a comprehensive report on Haj rituals may Allah Accept and Grant us all Haj,

haj+project.doc

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How to Perform Umrah for Ladies

Wed, 13 Sep 2017 07:26:37 +0000

What is Umrah?

In Arabic, the word ‘Umrah is derived from I‘timaar which means a visit. However, ‘Umrah in Islamic terminology, means paying a visit to Ka’bah, performing Tawaaf (circumambulation) around it, walking between Safaa and Marwah seven times. A performer of ‘Umrah puts off his Ihraam by having his hair shaved or cut. ‘Umrah can be performed along with Hajj and in other days as well.

‘Umrah can be performed during anytime in the year, there is no fixed time for ‘Umrah.

The Pillars of `Umrah are four:

a) Ihraam: which is assumed at the Meeqaat.

b) Tawaaf: around the House.

c) Sa'y: walking between As-Safaa and Al-Marwah, which consists of seven circuits.

d) Tahal-lul: which means coming out of the state of Ihraam; becoming lawful what was previously prohibited during Ihraam.

During ‘Umrah, pilgrims do not go to Minaa, ‘Arafaat and Muzdalifah or throw pebbles on the Jamrahs (stone pillars representing devils) or offer animal sacrifice. These rites are only performed during Hajj.

How to perform ‘Umrah:

1. When the one who wants to perform ‘Umrah arrives at the Meeqaat, it is recommended for him (both man and woman) to take a bath if convenient, including menstruating women and those experiencing postnatal bleeding. The man perfumes his head and beard but not his Ihraam garments. There is no harm in what remains of it after Ihraam. There is nothing wrong if it is not possible to take a bath at Meeqaat.

2. Men are to change into their clothing of Ihraam while the women only need to make their intention at that time in the clothing they are already wearing. There is no specific clothing designated for women, except that they are prohibited from wearing the Niqaab (face-veil) and gloves. Instead, they may cover their hands with the lower part of their khimaar (head covering), while using the upper part of their jilbaab (outer garment) or a separate piece of fabric to cover their faces by drawing it down, if there is need to do so.

As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and the Ridaa’. The Ridaa’ covers the top half of the body, while the Izaar covers the lower half. No other clothing is allowed to be worn in addition to these – no underwear, no pants, no shirt, no turban, no hat, etc. are to be worn.

Then the pilgrim makes the intention at the Meeqaat to begin the rites of ‘Umrah by entering the state of Ihraam. The intention must be made in the heart, while the statement made afterwards is: “Labayka ‘Umrah” or “Allahumma labbayka ‘Umrah”. This statement begins the rites of `Umrah. So the first pillar of `Umrah is the Ihraam. The intention is made in the heart, while the tongue recites the opening Talbiyyah. And if you wish, when uttering Talbiyyah, you may state a condition to Allah fearing that which may prevent you from completion of the ‘Umrah whether illness or fear - saying “in habasanee haabes fa mahillee haithu habastanee” (I come out of the state of Ihraam from the place You prevent me from continuing). So if you do that and are then prevented or become ill - then you may come out of Ihraam. Then repeat the Talbiyyah: “labbayk Allahumma labbayk, labbayka laa shareeka laka labbayk, innal-hamda wan-ni'mata laka wal-mulk, laa shareeka lak” (“In response to your call O Allah I perform Umrah, here I am O Allah. In response to Your call. You have no partner. In response to Your call. All Praise and Blessings, and the Ownership of all that You created is Yours (alone). You have no partner”)

Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot and say: "Bismillaah, Allahumma Salli 'Alaa Muhammad, Allahumma Ighfirli waftahli Abwaaba Rahmatik. (In the name of Allah! O Allah! Exalt the mention of your Messenger. O Allah! Forgive my sins, and open the gates of Your mercy for me)." You should enter in a manner expressing humility and gratitude to the blessings He, Almighty, conferred upon you.

3. Upon arriving at the Ka’bah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your right hand and kiss it. If this isn't possible, you should face the Black Stone and point to it. Don’t push and shove, causing harm and being harmed by other people. When touching the Stone, the following is said: “Bismil-laah, Allahu Akbar” (In the name of Allah, Allah is the Greatest) or "Allahu Akbar" (Allah is the Greatest).

A pilgrim must walk, keeping the Ka’bah on his left. When you reach the Yamaani corner touch it with your right hand, if possible, but do not kiss it, and say: “Bismil-laahi wa Allahu Akbar”. If this is difficult for you, then go on performing tawaaf without touching it, pointing at it or even saying “Allahu Akbar” because this was not narrated from the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) on the other hand whenever you reach or are parallel to the black stone, touch it with your right hand, kiss it and say, “Bismillaah Allahu Akbar”, if it is not possible then it is enough to point at it and say, “Bismillaah, Allahu Akbar”.

During this Tawaaf it is preferred for a man to do two things:

a) Al-Idhtibaa' from the beginning of Tawaaf until the end, which is placing the middle of one's Redaa' under the right arm and the ends of it over the left shoulder. When you are finished performing Tawaaf, you may return your Reda' to its original state because the time for A-Idhtibaa' is only during Tawaaf.

b) Ar-Raml during the first three circuits only. Ar-Raml means speeding up one's pace with small steps.

Make supplication from your heart, for that which will benefit you. Recite whatever you wish, supplicate to Allah by asking for good, recite the Quran, anything you wish. There are no specific statements or supplications to be recited during the Tawaaf that are authentically established in the Sunnah. However it is recommended to say between the two corners during each circumbulance as it is reported from the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ): “...Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire.” [Quran: 2:201]

4. When you complete seven circuits of Tawaaf, approach Maqaam Ibraaheem (Ibraaheem’s station) and recite this verse (which means): “And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer...” [Quran: 2:125]

Then pray two short Rak’ahs, as close as conveniently possible, behind Maqaam Ibraheem. If it is not possible then you can pray them anywhere in the sacred mosque. It is preferred to recite during the first Rak'ah the chapter "Al-Kafiroon" [109] and during the second one the chapter of “Al-lkhlaas” [112].

Upon completing the two Rak'ahs, return to the Black Stone and touch it, if convenient

5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which means): “Verily, As-Safaa and Al-Marwah are from the symbols of Allah. So it is not a sin on him who performs Hajj or 'Umrah of the house (ka 'bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allah is the All-Recognizer, All-Knower.” [Quran; 2:158]

6. Then climb unto mount Safaa until the Ka'bah is visible, if possible. Facing the Ka’bah the following is to be said 3 times, and between each time one is to make ones own supplication:

“Allahu Akbar, Allahu Akbar, Allahu Akbar. Laa ilaaha il-lall-llaahu wadahu la shareeka lahu, lahul mulku wa lahul hamdu, wa huwa 'alaa qulli shay'in qadeer. Laa ilaaha il-lall-llaahu wahdahu, anjaza wa'dahu, wa nasara 'abdahu, wa hazamal ahzaaba wahdahu" (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. None has the right to be worshipped except Allah alone, Who has no partner. To Him belongs the dominion, to Him belongs all praise, and He has power over everything. He fulfilled His promise, gave victory to His servant, and defeated the confederates alone.)

7. Then descend and go towards Marwah, running between the fluorescent green lights (for men only), upon reaching Marwah climb upon it if it is possible, and repeat the same procedure as when ascending Safaa except you are not to recite the above-mentioned verse, because it is recited when ascending Safaa for the first time only. This completes one circuit. Then one continues back to Safaa running between the fluorescent green lights (for men only) - thus completing two circuits.

There are no particular supplications to be recited between Safaa and Marwah. Seven circuits are to be completed ending the last one on Marwah.

Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips length from the end. The rights of 'Umrah have now been completed.

Stoning the Devil

Sat, 27 Oct 2012 06:15:42 +0000

http://www.islambasics.com/view.php?bkID=102&chapter=7

Stoning the Devil

By arriving to Minâ [An area close to Mecca on the road to ‘Arafah where pilgrims spend the Tashreeq days. It is the place of throwing pebbles at Jamarat and ritual slaughter of the sacrificial animal] the hajjis have fulfilled half the Hajj duty. The Hajj has two cornerstones without them it would never be complete and no expiations or whatever compensations are sanctioned to atone for them.

The first cornerstone is standing at ‘Arafât and the second is the Ifadah Tawâf [Pilgrims’ circumambulation of the Ka‘bah upon their return from Muzdalifah]. These are the two cornerstones of Hajj, in other than them it is permissible to make expiations and offer a sacrifice.

When proceeding onward from Al-Mash‘ar Al-Haram (the Sacred Monument) to Minâ for stoning the devil we must keep in mind an important issue: the story of Ibrâhîm (Abraham, peace be upon him) and his son Ismâ‘îl (Ishmael, peace be upon him). The story of manifest trial to which Allah subjected Ibrâhîm, who saw in a dream that Allah is commanding him to slaughter his son, Ismâ‘îl. A severe affliction fated by Allah, all praise and glory be to Him, but why? Because Ibrâhîm was an old man, while his son Ismâ‘îl was in the prime of youth. At an age when the father usually feels that his son is the continuation of his life and becomes proud of him, a son that lends a hand in the hardships of life. But over and above, his wife, Sarah (may Allah be pleased with her), was barren.

Which means the absence of causes to give Ibrâhîm another son, but surely the Originator of causes (The Causer Almighty Allah) is mightily able to give.

Allah, all praise and glory be to Him, commanded Ibrâhîm to slaughter his son Ismâ‘îl. If He commanded him to kill his son it would have been easier, because he could have assigned some people to kill Ismâ‘îl away from him. It was also possible to take his son Ismâ‘îl to a mountaintop then push him to see nothing.

But the command was to slaughter Ismâ‘îl, in plain words to seize the knife, take his son while looking at him, slaughter him with his own hands and the son sheds to death. A very painful experience even if he had many children. But how much harder would it be when having a lone son in the prime of youth on the one hand and being an old man with a barren wife on the other hand!! A deed not to be fulfilled except by someone whose love for Allah surpasses all that exists, a love higher than any kind of love. The Messenger of Allah (may Allah bless him and grant him peace) said:

“None of you will have faith till I am dearer to him than his father, his children and all people.”

That is the trial of faith undergone by Ibrâhîm in this specific point, which proved that Allah is dearer to him than anything else. Not by words but by deeds.

Ibrâhîm took his son to slaughter him in fulfillment of the Command given by Allah. Ibrâhîm did not want to surprise Ismâ‘îl by taking him to the mount and shocking him by the knife and the slaughtering, but he wanted to tell him first.

The Noble Qur’an relates that story in the Perfect Divine Revelation saying (what means):

“And, when he (his son) was old enough to walk with him, he said: ‘O my son! I have seen in a dream that I am slaughtering you (offer you in sacrifice to Allâh), so look what you think!’” (As-Sâffât, 37: 102)

Ibrâhîm wanted to inform his son Ismâ‘îl about what would happen. But how did Ismâ‘îl, the Prophet, receive the Trial decreed by Allah? He replied as the Noble Qur’an narrates to us (what means):

“He said: ‘O my father! Do that which you are commanded, Inshâ' Allâh (if Allâh will), you shall find me of As-Sâbirin (the patient ones, etc.).’” (As-Sâffât, 37: 102)

Ismâ‘îl loved Allah more than his life and soul. So, the old man and the youth hastened with the knife, but will the devil leave the obedience of Allah be fulfilled without spoiling it? Of course not, his mission is to ruin the obedience shown to Allah on earth.

Satan came to Khalîl Allah (the close servant to Allah), Ibrâhîm, to ruin the summit of faith. He came to Ibrâhîm asking him: What do you intend to do to your son? What is the meaning of slaughtering him when you are an old man in need of him? How could you believe such a dream? It is a lie.

It is narrated that the devil was personified to one of the worshippers as a lad who served him for long. Once the old man went to perform the Fajr (Dawn) Prayer on a rainy day and muddy ground. The incarnate devil held the lamp for the old man while rising and falling in the mud. The people wondered how that old man tortured thus the lad who accompanied him on such a rainy muddy night. Whereas the pious man simply told them to leave him suffer for the One Who decreed sufferance upon him is Allah. As though Allah has cast in the soul of that old man that this boy is a devil.

The devil never gives up a trifle he may steal through. Even more, he tries by any means to force man to sin. Therefore, the devil left no possible way with Ibrâhîm, Ismâ‘îl and Hâjar without pursuing it, perchance he might ruin one of the highest and most rewarding obedience shown to Allah, that of Summit Faith.

The moment Ibrâhîm and his son Ismâ‘îl (peace be upon them) left the house, the devil embarked on his mission murmuring to himself: It is a trial, a severe affliction and if I failed to seduce those people in such an adversity never will I be able to.

He came to Hâjar and said to her, ‘Know you whereto Ibrâhîm has went with your son?’ She replied, ‘To perform some errands.’ The devil said to her, ‘He took him not for some errands but took him to slaughter him.’ Hâjar asked, ‘Why slaughters him?’ The devil replied, ‘He claimed that his Lord commanded him to do so.’ Upon that she said, ‘Away from my face. As along as Allah has commanded, He must be obeyed.’

The devil withdrew away from her disgraced and hurried to overtake Ibrâhîm and his son. He started with Ibrâhîm struggling to deter him from fulfilling the Command of Allah. He said to him, ‘Who told you that this dream is from Allah? Perhaps it was jumbled false dreams (chimeras), for what Allah would gain from slaughtering your son? Disobey the order; otherwise you would live to regret it. If you slaughtered him, the face of your son while dying would be enshrined in your memory. His face would forever remain before your eyes torturing you for the rest of your life. You are an eighty-four years old man and would never be blessed with a son after him.’ And he kept tempting Ibrâhîm, but Ibrâhîm never listened to him.

When the devil despaired of Ibrâhîm he went to Ismâ‘îl and said to him, ‘Your father would slaughter you.’ But Ismâ‘îl replied, ‘If Allah commanded him to do so, let him do what Allah willed.’ Then, he tried to prevent Ibrâhîm and Ismâ‘îl from going to the place of slaughtering, known afterwards as Al-Kabsh Mount (The Ram Mount), for being the mount on which the sacrifice was sent down.

The devil strived to impede the progress of Ibrâhîm at the Jamrat Al-‘Aqabah [The closest stone pillar to Mecca, known as Large Jamrat] in Minâ in order to fulfill the Command of Allah; thereupon Ibrâhîm seized seven pebbles and stoned the devil. But the devil and his offspring despaired not and chased Ibrâhîm and Ismâ‘îl, perchance they could hinder them from honoring the Command of Allah. So, Ibrâhîm and Ismâ‘îl stoned them to drive them away.

This is the story of stoning, stoning the devil and we are commanded to stone the devil just as Ibrâhîm and Ismâ‘îl (peace be upon them) did.

The moral of stoning the devil

After standing at ‘Arafat and having our sins forgiven, Allah, all praise and glory be to Him, wants to instructs us by the story of Ibrâhîm and Ismâ‘îl with the devil to guard our penitence. We have to stone the devil within ourselves in a nonphysical sense, barring all his gateways to us. Whenever the devil attempts to approach us with his evil whispers we should not listen to him, but to stone him by our defiance to yield to his satanic temptations until he recedes and leaves us dispossessed of all power over us.

Just listening to the devil is the first step taken in disobedience. He wants to entice you into listening to him. Do not give him that chance. Do not listen to his temptations, but stone him at once by defiance.

Some people may wonder saying, ‘We are pelting a stone, so what is its connection with the devil? And does the devil exist in it?’

Some religious scholars say that the devils are imprisoned in these stones during the days of Minâ. To them we say, ‘Whether this is true or false, it constitutes, as aforesaid, a trial of the strength of faith within the hearts.’ For the purpose behind the principles of faith lies not in understanding them or grasping the wisdom behind. But the purpose lies in their being enjoined by Allah, all praise and glory be to Him; we kiss a stone (the Black Stone) and pelt another. The reason is that Allah, Blessed and Exalted be He, has commanded us and we must obey the Ordinance without trying to philosophize matters based on our limited weak minds. Since Allah, all praise and glory be to Him, has commanded, there must be a wisdom that we may or may not know, because there are many secrets in the universe we know nothing about.

Allah, all praise and glory be to Him, wants us to keep in mind that since we have completed the Hajj, which is paid for from lawful money and performed for the Sake of Allah and therefore is surely accepted and is Mabrûr [Hajj performed in accordance with the Prophet’s tradition and is accepted by Allah], the devil would never leave us in peace once our sins are forgiven. He would push us hard to err and sin anew. The moment we return from Hajj he would contrive to ruin our allegiance to Allah and cast disobedience within ourselves.

The Almighty wants us to learn that in the Hajj we have conquered the devil by forbearing from all what He has forbidden. Not only a forbearance that involves the constant prohibitions but it extended further to include some of the lawful acts. Thus, the forbiddance intensified, but despite that we won through and completed the Hajj rituals while engaged in the Remembrance of Allah and solely occupied with worship and supplication. Meaning, not only are we able to obey the doctrine but also are able to do higher and greater acts of obedience.

If we remember well this wisdom we will firmly adhere to the Fear of Allah after performing the Hajj rituals and inwardly we will realize that we are capable to show far more obedience and abide by it. Therefore, The Truth, all praise and glory be to Him, says (what means):

“So when you have accomplished your Manasik [(i.e. Ihrâm, Tawâf of the Ka'bah and As-Safâ and Al-Marwah), stay at 'Arafât, Muzdalifah and Mina, Ramy of J amarât, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allâh as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: ‘Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter.” (Al-Baqarah, 2: 200)

In order not to go astray or err, Allah, all praise and glory be to Him, wants us to always remember Him as we remember our fathers when away from us. To remember Allah, all praise and glory be to Him, because that is the gathering where all desires and affiliations no longer exist.

The Truth, Blessed and Exalted be He, wants to approach to the minds of His creatures the concept that makes their movement work together and not against one another. Our Remembrance of Allah should be far more than that of our parents.

Because no matter how long they live in the end they will die. But Allah is Eternal, never to die. If parents are the immediate cause of our coming into existence, Allah, all praise and glory be to Him, is the One Who originated and created us from nothing. The creatures are ascribed to The Creator; we are mere causes. Thus, we must remember the Origin in coming to be, The One Who originated things out of nothing far more than just remembering the causes.

After the triumph of Ibrâhîm, Ismâ‘îl and Hâjar (peace be upon them) and their firm stand in the adversity, the sacrifice was offered as the Noble Qur’an relates (what means):

‘“And We ransomed him with a great sacrifice (i.e. a ram); And We left for him (a goodly remembrance) among generations (to come) in later times. Salâmun (peace) be upon Ibrâhim (Abraham)!’ Thus indeed do We reward the Muhsinûn (good-doers - see V.2:112). Verily, he was one of Our believing slaves. And We gave him the glad tidings of Ishâque (Isaac, peace be upon him) a Prophet from the righteous.” (As-Sâffât, 37: 107-112)

When Allah ordered Ibrâhîm to slaughter his son he had no other children beside Ismâ‘îl, and then he was given the glad tidings of Ishâque (Isaac, peace be upon him). Despite the severity of the trial Ibrâhîm and Ismâ‘îl resigned themselves to Allah and they complied with His Order. Therefore, Ibrâhîm was described in the Noble Qur’an as forbearing and ever oft-returning in repentance to Allah.

The act emphasizes that if we receive every Decree of Allah with contentment we will win the reward of obeying the Command of Allah. At the same time, Allah, all praise and glory be to Him, arrests fate, and that is exactly what happened with Ibrâhîm and Ismâ‘îl (peace be upon them). Allah, be ever gloried His Majesty and Might, says (what means):

“Then, when they had both submitted themselves (to the Will of Allâh), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering).” (As-Sâffât, 37: 107-112)

Meaning, Ibrâhîm actually began the execution and seized the knife to slaughter his son. But the knife slaughtered not, because a knife does not cut voluntarily but by the Command of Allah. Just as Allah, Blessed and Exalted be He, commanded the fire into which Ibrâhîm was cast by saying (what means):

“We (Allâh) said: ‘O fire! Be you coolness and safety for Ibrâhim (Abraham)!’” (Al-Anbiyâ’, 21: 69)

And the fire complied and did not burn him. Similarly, Allah ordered the knife not to slaughter and it complied. At the moment of fulfilling the Command, Almighty Allah called Ibrâhîm as narrates the Noble Qur’an (what means):

“And We called out to him: ‘O Abraham! You have fulfilled the dream (vision)!’” (As-Sâffât, 37: 104-105)

Allah, all praise and glory be to Him, wants His creatures to believe in the wisdom of His Commands and proceed to their fulfillment with contentment. If you proceed to execute the Command with contentment, Allah raises His Decree. Therefore, memorize well this noble Qur’anic verse and remember it while in Minâ to realize that in all life incidents man lives through, Allah only raises His Decree when the afflicted person is contented with it. If you see a doom that lasted on an afflicted person, as a cureless disease in spite of all the applied remedies, or a hardship experienced either in children or property, and he was not freed from it despite the passage of a long time learn that the sufferer is not contented with the Fate of Allah and is complaining. The moment he feels contented and accepts the wisdom of Fate, he will be relieved from it.

Ibrâhîm fulfilled the vision and since he fulfilled it out of absolute contentment, willingness and submissiveness to the Wisdom of Allah, all praise and glory be to Him, in what He commanded, the doom was arrested and it was said to him, ‘Do not kill your son.’ Then a ram offered as a sacrifice descended from heaven. As if Allah, Blessed and Exalted be He, Himself ransomed Ismâ‘îl with that ram. Not only that, but instead of taking Ibrâhîm’s sole son, Ismâ‘îl, Almighty Allah gave him the glad tidings of a second son, Ishâque.

As a rule, anyone who proceeds to fulfill the Divine Commands, still within the veils of the Unseen, though blind to their wisdom but out of trusting the Divine Omniscience, will surely receive a great reward. The further steps the Decree beyond the power of imagination, the stronger the faith enclosed in the hearts. There are people who refuse to abide by the prohibitions set by The Creator for missing the wisdom behind, when the wisdom is unveiled and the harm that befalls man because of them becomes evident, they start to forbear. But their forbearance does not arise from belief in the Command of Allah, but out of belief in medicine, science or others.

We have to know that there is a difference between the duty man assigns to another and the duty The Creator enjoins upon His creatures. In the former, we have to know the wisdom behind it to fulfill it, but in the latter we fulfill it out of belief in the absolute Wisdom of Allah, all praise and glory be to Him, in whatever He legislated. Everything judged by Allah and our minds stand powerless to understand, we fulfill out of belief in the Omniscience of The Legislator.

When Imam ‘Ali (may Allah be pleased with him) discussed wiping over footwear (when performing ablution), he said, ‘If the matter submits to reasoning power, wiping the underside of the foot would be more deserving than its outside. Because the underside of the foot is the part subjected to dirt. But the way lies in adapting the soul to approach A Lord Who wants you to approach Him with obedience, and never dare allow yourself to come near Allah with whatever sort of argument. For Allah, all praise and glory be to Him, cannot be questioned as to what He does or commands.’

When you come to stone the devil, you actually want to block the gateways through which he may steal into your soul, whether to attack the acme of your faith thus you stone the supreme devil, or the branches of your faith thus you stone the subservient devils. You stone the devil seven times. All is a physical matter that agrees with your corporality. But there is wisdom behind the Command that should not pass unnoticed; Allah, all praise and glory be to Him, wants us after performing the Hajj rituals to fully accept His Ordained Destiny with contentment no matter how it seemed to us. To be certain that whatever Allah has judged is surely the best.

Obedience and reasoning

During the Hajj the dialogue exchanged between the mind and obedience is continuous. Acts of obedience that bend the heads in mediation while performing the Hajj rituals as Tawâf [The devotional act of circumambulating (i.e. walking around) the Ka‘bah seven times while reciting prayers and supplication. Tawâf should begin and end at the Black Stone], Sa‘y [The devotional act of walking seven times between the knolls of As-Safâ and Al-Marwah which are located some distance from the Ka‘bah inside Al-Masjidul-Haram], kissing the Black Stone and stoning another, beside other rites.

We say that such matters are beyond the bounds of reason, for having to do with discipline in obeying Allah and accustoming the human soul to yield to the highest Command. For Allah, glory be to Him, did not just enjoin duties immoderately but based on Perfect Wisdom.

While stoning the devil you have to remember that he never leaves a question of faith without striving to ruin it. The devil pursued our master Ibrâhîm (peace be upon him), and every time Ibrâhîm drove him away he returned to him once again. By casting the stones we first obey the Command of Allah and revive the tradition of our father Ibrâhîm, out of faithfulness to the one who fulfilled all and named us Muslims before the revelation of the Noble Qur’an, about whom Allah, Blessed and Exalted be He, said in His Noble Qur’an (what means):

“And of Ibrâhim (Abraham) who fulfilled (or conveyed) all that (what Allâh ordered him to do or convey).” (An-Najm, 53: 37)

When we stone Iblis (the devil) in the Hajj we should be resolute not to obey him after returning home and we must feel that we have conquered him. That victory must subsist after the Hajj, because despite his conspiracies and evil insinuations to make us disbelieve we believed in Allah. Despite his struggles to make us join others in worship with Allah, we joined none. Then, we came to the Hajj and performed the rituals and thus transcended in obedience.

Stoning here symbolizes our victory over the devil on a day of damnation and manifest loss to the devils. The devil is accursed by Almighty Allah, the angels and the believers. The Curse of Allah on him is unseen to us but it exits and is continuous. Also, the angels’ curse on him is unseen to us but it exits and is continuous.

As for us we curse him in a physical sense; that is casting stones at him in Minâ. On that day the devil is seen in his most abject and contemptible state.

It is the day of revenge and retaliation against the devil that tempted you. It is the day of victory over your bitterest enemy, who must remain your archenemy. At the same time you have been taught a lesson to avail you in the rest of your life. Never lose sight of the devil nor give him the chance to conquer you ever again. Accept the Commands of Allah and His Prohibitions with love and be contented with His Ordained Destiny. If you seal all the devil’s passes, he will have no power over you. Not any trial Allah inflicts on you means an incurred anger because you do not see what Allah hides in His Decreed Fate. Perhaps, The Almighty has tried you because He wants you to earn a greater reward for your obedience and a higher compensation for not falling into sin, or to exalt you in Paradisal degrees. Surely, Allah, The All-Knower, knows the sincerity of your sought path and your heartily contentment with whatever destinies bring, so as to grant you the best of rewards for your sincerity and contentment.

After casting the pebbles of the Jamrat Al-‘Aqabah or Al-Jamrah Al-Kubrâ [The closest stone pillar to Mecca, known as the Large Jamrah or Jamrah of the supreme devil], you perform the Minor Ending of Ihrâm [This comes after concluding two of the three following rituals: Throwing the pebbles, Ifâdah Circumambulation or having one’s hair cut or shortened] then you must head for Mecca to perform the Ifâdah Tawâf [Pilgrims’ circumambulation of the Ka‘bah upon their return from Muzdalifah], which is the last cornerstone of Hajj. Afterwards, comes the Major Ending of Ihrâm [This comes after concluding three rituals: Throwing the pebbles, Ifâdah Circumambulation and having one’s hair cut or shortened. Then a pilgrim may act freely even to have conjugal relations], which sanctions to you the performance of all the acts that were forbidden during the Hajj.

If you have performed the Sa‘y between the knolls of As-Safâ and Al-Marwah during the Tawâf of Hajj you do not have to perform it in the Ifâdah Tawâf. But if you have not performed it yet, perform Sa‘y after the Ifâdah Tawâf.

There is voluntary Tawâf and Sa‘y to whoever craved a higher reward and compensation. Truly, nothing is dearer to Almighty Allah than performing additional acts like those He enjoined upon us: as offering Voluntary Prayers, fasting, giving charity or sacrificing animals. Because such deeds betoken that we not only perform what Allah has enjoined upon us but also perform beyond them voluntary acts, as a warm expression and a deep love of our servility to Allah, Whose Majesty reigns supreme.

Eid al-Adha greetings cards

Sat, 05 Nov 2011 11:00:23 +0000

Hello ,, Assalmu Alaikum

I Received these cards on my e-mail , and I wish to share it with you

Virtues of the Day of Arafaah

Wed, 25 Nov 2009 18:04:53 +0000

What are the Virtues of the Day of Arafaah ?

Praise be to Allaah.

1. It is the day on which the religion was perfected and Allaah’s Favour was completed.

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”

2. It is a day of Eid for the people who are in that place.

The Prophet (peace and blessings of Allaah be upon him) said: “Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”

3. It is a day by which Allaah swore an oath.

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

“And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years.

It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5. It is the day on which Allaah took the covenant from the progeny of Adam.

It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.

And Allaah knows best.

Hajj Videos

Wed, 11 Nov 2009 14:03:22 +0000

Scenes of Hajj from Mecca

The Meaning And Understanding of Hajj

Hajj - The Journey of A Lifetime

don,t delay haj anymore

Thu, 05 Nov 2009 18:22:41 +0000

salam

Dont Delay Hajj Anymore

Every one knows that Hajj is the fifth and final pillar of Islam. And performing Hajj is one of the obligations that Allaah has put upon His believing slaves if they have the means. But how many of us really pay attention to this command?

Now I am not talking about those of us who are sick, or financially unable to afford it. I am talking about those of us who have a steady job, a good enough income, Alhamdulillaah. And we have health and the physical and other means to go for Hajj.

But we just dont think about it.

Sure we have all that money saved up but we are either saving it for that trip to Disney Land or that vacation to Hawaii. Perhaps it is for a bigger house or a fancier car. Or we are just so busy in our jobs and day to day lives that even the thought of going to Hajj doesnt cross our minds.

Although Allaah tells us in the Quraan that Hajj is fardh on every Muslim once in lifetime, provided they are able to perform it.

"And Hajj to the House (Kabah) is a duty that mankind owes to Allah, those who can afford the expenses; and whoever disbelieves [i.e., denies Hajj, then he is a disbeliever of Allah], then Allah stands not in need of any of the Alamin (mankind, jinn and all that exists)."

(Surah Aale-Imraan: 97)

And the Prophet (Sal Allaahu Alaiyhi wa Sallam) said during a Khutbah: "O people! Hajj has been made incumbent upon you, so perform Hajj." (Muslim)

From this we can conclude that hajj is obligatory on whoever has the (physical, financial, and circumstantial) ability to reach the sacred precincts of the Kaabah in Makkah.

But somehow, we dont realize that delaying Hajj for no specific reason is so wrong.

The Ulama tell us that those who have the ability to go for Hajj but delay it for no specific reason, are concurring a major sin. Thats right...a Major Sin!

In fact, Umar bin Al-Khattab (may Allah be pleased with him) said: “I was about to send envoys to the towns to check on all those who have the means to make Hajj but do not perform it, in order to demand them to pay Jizyah; they are not Muslims, they are not Muslims”.

Subhaan Allaah! What strong words and we didnt even think it was such a big deal.

Ibn Qudaamah said: "If a person is obliged to do Hajj and is able to do it, he must do it straight away and it is not permissible for him to delay it." (al-Mughni)

Shaykh Ibn Uthaymeen was asked about Hajj and whether one can delay it. He replied: "The correct view is that it must be done straight away and it is not permissible for a person who is able to go on Hajj to the Sacred House of Allaah to delay it. The same applies to all the duties enjoined by shareeah: if there is no set time or reason, they must be done immediately. " (Fataawa Ibn Uthaymeen)

But come to think of it, why would one want to delay it anyway?

Wouldnt you want to have your sins...and I mean, ALL your sins forgiven?

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Whoever performs Hajj to this house - Kaabah- and does not commit any obscenity and wrongdoing, he, or she, will come out as the day he, or she, was born - pure and free from sins." (Bukhaari, Muslim)

Just imagine! Pure and free from sin...as the day you were born!

Wouldnt you want to be free from Hell Fire?

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "There is no day on which Allah sets free more slaves from Hell than He does on the Day of Arafah." [Muslim].

Sure, it is a rigorous journey. But isnt Jannah worth it?

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah." [bukhaari, Muslim].

And dont think spending for Hajj will decrease your wealth or make you poor in any way. For not only does Hajj wipe away sins, but it also gets rid of poverty.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said:

“Keep on doing Hajj and Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”

(Tirmidhi, al-Nasaai, saheeh by al-Albaani)

And you dont have to worry about anything when you go there, because you are Allaahs guest and He will take care of you. Imagine...Allaahs guest! What more could one want?!!

“The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”

(Ibn Maajah-- hasan by al-Albaani).

And imagine the reward for all this? Nothing but Jannah.

Also, the Prophet (Sal Allaahu Alaiyhi wa Sallam) encouraged us to go for Hajj as quickly as we can and fulfill this duty and not delay it.

He (Sal Allaahu Alaiyhi wa Sallam) said:

“Hasten to do Hajj – meaning the obligatory Hajj – for none of you knows what will happen to him.” (Ahmad- hasan by al-Albaani)

So hasten to the maghfirah of your Lord...rush to seek His Bounty, His Mercy, His Pleasure.... and race to a Jannah whose width is as wide as the heavens and the earth. For you never know what is in store for us. We are alive today but we may not be here tomorrow. We might be healthy today, but we be sick tomorrow.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said:

“Take benefit of five before five: your youth before your old age, your health before your sickness,your wealth before your poverty,your free-time before your preoccupation, and your life before your death.”(Hakim-saheeh)

Have you ever thought what it is like to pray in al-Haram...with the Kaabah right in front of your very eyes?This is where the Prophet (Sal Allaahu Alaiyhi wa Sallam) sat, walked, prayed. This where the Sahabah were. What a magnificent place to be in! And you can multiply your good deeds there. And Tawaaf and Saaee cannot be done anywhere in the world except here.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "One prayer in al-Masjid al-Haraam is better than one hundred thousand prayers anywhere else.” (Ibn Maajah, Ahmad, Saheeh)

Hajj is the perfection of faith and true surrender to the Almighty. It is a reminder of the purpose of life and mans ultimate end. It is a stage in which you can develop yourself spiritually. It is a time when you forget your home, your comfort, your families...your wealth, your friends, relatives and everything you possess, purely for the sake of Allaah. It is the time when you train yourself for absolute and complete surrender to the Divine Command of the Almighty. It is a perfect chance to earn Jannah.

So surely, that trip to Disney Land can wait, that house can be bought next year, that vacation can be postponed.

Make the intention for hajj now. And dont just make the intention. Do something about it. Ask your boss for time off for Hajj. Work out your finances and other arrangements. And make lots of dua to Almighty. Surely He will make a way out for you if you are sincere. And even if you have been for hajj some years ago, go ahead and repeat your Hajj.

Because the Prophet (Sal Allaahu Alaiyhi wa Sallam) said:

“Keep on doing Hajj and Umrah, for they eliminate poverty and sin...." (Tirmidhi)

So plan for Hajj today. Dont delay it any further. There is still time for you to make it this year.

Go for Hajj to earn the pleasure of your Lord, and come back with all your sins forgiven.

"Race one with another in hastening towards Forgiveness from your Lord, and towards Paradise, the width whereof is as the width of heaven and earth, prepared for those who believe in Allaah and His Messengers. That is the Grace of Allaah which He bestows on whom He pleases. And Allaah is the Owner of Great Bounty." (Surah Hadeed:21)

Note: "The definition of being able to go for Hajj is: a person should be physically healthy; he should have the means of traveling to the Sacred House of Allaah by plane, car or riding-beast, or have the money to pay for transportation; and he should have sufficient provision (food) for the journey there and back. This should be over and above what he needs to cover the costs of expenses for those whom he is obliged to spend on until he comes back from his Hajj." (Fataawa al-Lajnah al-Daaimah)

In case of debt: "Whoever owes a debt and is being asked to repay it in the sense that his creditors will not let him go for Hajj until after he has paid off the debt should not go for Hajj, because he is not able to. But if they are not asking him to repay and he knows that they dont mind, then he may go for Hajj and his Hajj will be valid. It is also permissible to go for Hajj if there is no set time limit for repayment of the debt and he is allowed to repay when it is easy for him. Hajj may be a good thing that may lead to his paying off the debt." (Fataawa al-Lajnah al-Daaimah)

Eid Mubarak

Sun, 07 Dec 2008 20:47:50 +0000

Bismillah

As salam alykom

Eid Mubarak to all of you brothers and sisters and Insh aAllah next year you will be in A`rafat.

Haj and Eid signs

Mon, 17 Dec 2007 18:18:17 +0000

Bismillah

as salam alykom

I feel very happy for those who went for Haj, specially when one suddenly, without pre arrangement finds him/herself being sent. A friend of mine is looking after her old father who is also an Alzheimer patient. To her Haj was out of question, suddenly somone came almost at last moment to tell her that she might have a chance thru the government which is also in a very reasonable cost. She kept consulting if she should go, people at Fatwa committee told her yes. The best part is that she asked her father, who highly encouraged her, not only this, she also felt a 360 degree improvement in his condition. Her husband and children will be looking after him while she is gone. I was soooo happy for her. Another colleauge who suddenly Mash aAllah received an invitation from the Ministry of Haj in Saudia, I almost cried when he called me to say salam. May Allah Accept from all of them ameen.

Meanwhile, streets are full of troops of sheep, Sobhan Allah, grocery stores are displaying (Ruqaq), a special type of filo that is usually cooked for eid. It is soaked in soup, then filled with cooked minced meet and ghee, and then cooked in the oven.

May Allah Allow us to benefit of those blessed times ameen and may Allah Forgive our sins tomorrow along with those who are standing on Arafa.

THE HAJJ OF THE PROPHET (PBUH): A Detailed Account

Sat, 08 Dec 2007 21:37:38 +0000

Muslim reports: "Abu Bakr ibn Abi Shaibah and Ishaq bin Ibrahim told us that Hatem bin Isma'il al-Madani reported of Ja'far bin Mohammad and he of his father, saying, 'We visited Jabir bin Abdullah (he was blind) and he began inquiring about the people (who had come to see him) till it was my turn. I said: "I am Mohammad ibn Ali ibn Hussein." He placed his hand on my head and opened my upper button and then the lower one, and then placed his hand on my chest (in order to bless me). I was during those days a young boy, and then he said: "You are welcome, my nephew. Ask whatever you want to ask." I asked him a question but it was time for prayer. He stood up covering himself in his mantle. Whenever he placed its ends upon his shoulders they slipped down because it was short (in size).

Another mantle was,however, Iying on the clothes rack nearby (and he put it on) and led the prayer. I said to him: "Tell me about the Hajj of the Prophet (peace be upon him)." He held up his nine fingers and said: "The Prophet (peace be upon him) stayed in Madinah for nine years but did not perform Hajj. Then, in the tenth year he made a public announcement to the effect that Allah's Messenger was about to perform the Hajj. A large number of people came to Madinah, and all of them were eager to emulate the Prophet (peace be upon him) and follow his actions.

"We set out with him until we reached Dhul-Hulaifah, where Asma

bint 'Umais gave birth to Mohammad ibn Abi Bakr. She sent a message to the Prophet (peace be upon him) asking him: "What should I do?" He said, "Take a bath, bandage your private parts and put on ihram.

"The Prophet (peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. As far as I could see in front of me, behind me, on my right and on my left, I saw riders and pedestrians. The Messenger of Allah (peace be him) was prominent among us and the (revelation) of the Qur'an was descending upon him, and it is he who knows (its true) interpretation. Whatever he did, we also did.

He pronounced the Oneness of Allah (saying): Labbaika Allahumma

labbaik labbaika la sharika laka labbaik, innal hamda wan-ni'mata

laka wal mulk, la sharika lak (O Allah! I hasten to You. You have no

partner. I hasten to You. All praise and grace is Thine and the

Sovereignty too; You have no partner). And the people also pronounced this talbiyah which they pronounce today. The Messenger of Allah (peace be upon him) did not disapprove of anything in it, but he adhered to his own talbiyah.

Jabir said: "We did not have any other intention but that of Hajj

only, being unaware of the 'Umrah, but when we came with him to the House (of Allah), he touched the Black Stone (Hajar al Aswad) and made seven circuits, running three of them and walking four. Then going to the Station of Ibrahim, he recited: "And adopt the Station of Ibrahim as a place of prayer.'' (Qur'an 2.125) He stood at a place where the Station (of Ibrahim) was between him and the House. There he prayed two rak'ahs reciting Surah Al-lkhlas, and Surah Al-Kafirun.

He then returned to the Black Stone (Hajar al A.sl~ad) and kissed it.

Then he went out of the gate to Safa, and as he approached it he

recited: "Al-Safa and al-Marwah are among the signs appointed by

Allah," (Qur'an 2.15) (adding I begin with what Allah began. He

first mounted Safa until he saw the House, and facing Qiblah he

declared the Oneness of Allah and glorified Him and said: La ilaha

illa Allah wahdahu la sharika lahu, lahul mulk wa lahul hamd, wa

huwa 'ala kulli sha'in qadeer, la ilaha illallahu wahdahu anjaza

wa'dahu, wa nasara 'abdahu, wa hazamal ahzaba wahdah (There is no God

but Allah, One, He has no partner. His is the Sovereignty, to Him

praise is due, and He is Powerful over everything. There is no God

but Allah alone, Who fulfilled His promise, helped His servant and

routed the confederates alone").

He said these words three times making supplications in between. He

then descended and walked towards Marwah, and when his feet touched

the bottom of the valley, he ran; and when he began to ascend, he

walked till he reached Marwah. There he did as he had done at Safa.

"When it was his last round of Marwah he said: 'If I had known

beforehand what I have come to know afterwards, I would not have

brought sacrificial animals and would have offered it as an 'Umrah.

So, he among you who has not the sacrificial animals with him should

put off ihram and treat it as an 'Umrah. Suraqa ibn Malik ibn Ju'tham

got up and said, 'Messenger of Allah, does it apply to the present

year, or does it apply forever? Thereupon the Messenger of Allah

(peace be upon him) intertwined the fingers (of one hand) into

another and said twice: 'The 'Umrah has become incorporated in the

Hajj,' (adding): 'No, but forever and ever.'

"Ali came from Yemen with the sacrificial animals for the Prophet

(peace be upon him) and found Fatimah (Allah be pleased with her) to

be one among those who had put olf ihram. put on dyed clothes, and

had applied kuhl*. Ali showed diiapproval of it, whereupon she

said: 'My father has commanded me to do this.' (The narrator) said

that Ali used to say in Iraq: 'I went to the Messenger of Allah

(peace be upon him) showing annoyance at Fatimah for what she had

done, and asked the Prophet (peace be upon him) regarding what she

had narrated from him, and told him that he was angry with her,

whereupon the Prophet (peace be upon him) said: 'She has told the

truth; she has told the truth.'

"(The Prophet then asked Ali): 'What did you say when you put on

ihram?' I (Ali) said: 'O Allah, I am putting on ihram for the same

purpose as Your Messenger has put it on.' Thereupon the Prophet

(peace be upon him) told him, 'I have with me sacrificial animals, so

do not put off the ihram.'

"(Jabir) said: 'The total number of those sacrificial animals brought

by Ali from Yemen and of those brought by the Prophet (peace be upon

him) was one hundred. All the people except the Prophet (peace be

upon him) and those who had with them sacrificial animals, put off

ihram and got their hair clipped. When it was the day of Tarwiya (8th

of Dhul-Hijjah) they went to Mina and put on the ihram for Hajj and

the Messenger of Allah (peace be upon him) rode and led there, the

noon, afternoon, sunset, 'Isha and dawn prayers. He then waited a

little till the sun rose, and commanded that a tent of hair should be

pitched at Namira.

"The Messenger of Allah (peace be upon him) then set out and the

Quraish did not doubt that he would halt at Al-Mash'ar Al-Haram (the

sacred site) as the Quraish used to do in the pre-Islamic period. The

Messenger of Allah (peace be upon him), however, passed on till he

came to 'Arafah and he found that the tent had been pitched for him

at Namira. There he got down till the sun had passed the meridian; he

commanded that al-Qaswa be brought and saddled for him. Then he came

to the bottom of the valley, and addressed the people saying: Verily

your blood, your property are as sacred and inviolable as the

sacredness of this day of yours, in this month of yours, in this town

of yours.

Behold! Everything pertaining to the Days of Ignorance is under my

feet, and completely abolished. Abolished are also the blood-revenges

of the Days of Ignorance. The first claim of ours on blood-revenge

which I abolish is that of the son of Rabi 'a ibn al-Harith, who was

nursed among the tribe of Sa'd and killed by Hudhail. And the usury

of the pre-Islamic period is abolished, and the first of our usury I

abolish is that of 'Abbas ibn 'Abd al-Muttalib, for it is all

abolished.

Fear Allah concerning women! Verily you have taken them on the

security of Allah, and intercourse with them has been made lawful

unto you by word of Allah. You too have rights over them, in that

they should not allow anyone to sit on your bed whom you do not like.

But if they do that, you can chastise them but not severely. Their

rights upon you are that you should provide them with food and

clothing in a fitting manner.

I have left among you the Book of Allah, and if you hold fast to it,

you will never go astray. And you will be asked about me (on the Day

of Resurrection) , (now tell me) what would you say? They (the

audience) said: "We will bear witness that you have conveyed (the

message), discharged (the ministry of Prophethood) and given wise

(sincere) counsel." He (the narrator) said: "He (the Holy Prophet)

then raised his forefinger towards the sky and pointing it at the

people (said): 'O Allah, be witness. O Allah be witness,' saying it

thrice' ."

"Then adhan was pronounced and later on iqama and the Prophet (peace

be upon him) led the noon prayer. Then another Iqama was pronounced

and the Prophet (peace be upon him) led the afternoon prayer and he

observed no other prayer in between the two. (This proves the

validity of joining Zuhr and 'Asr prayer on this day, at this place.

There is consensus on it, but there is disagreement as to its cause.

Abu Hanifah and some Shafi'i scholars hold that it is a part of Hajj,

but the majority of Shafi+i scholars hold it is due to journey) The

Messenger of Allah (peace be upon him) then mounted his camel and

came to the place where he was to stay. He made his she-camel, al-

Qaswa, turn towards the rocky side, with the pedestrian path Iying in

front of him. He faced the Qiblah, and stood there until the sun set,

and the yellow light diminished somewhat, and the disc of the sun

totally disappeared. He made Usama sit behind him, and pulled the

nosestring of Qaswa so forcefully that its head touched the saddle

(in order to keep her under perfect control), and pointing out with

his right hand, advised the people to be moderate (in speed)

saying: "O people! calmness, calmness!" Whenever he passed over an

elevated tract of land, he slightly loosened the nose-string of his

camel till she climbed up. This is how he reached al-Muzdalifah. "

"There he led the evening and 'Isha prayers with one adhan and two

iqamas and did not glorify (Allah) in between them (i.e. he did not

observe supererogatory rak 'ahs between Maghrib and 'Isha prayers).

The Messenger of Allah (peace be upon him) then lay down til1 dawn

and offered the dawn prayer with an adhan and iqama when the morning

light was clear. He again mounted al-Qaswa, and when he came to Al-

Mash'ar Al-Haram, he faced Qiblah, and supplicated to Allah,

Glorified Him, and pronounced His Uniqueness and Oneness, and kept

standing till the daylight was very clear.

"He then went quickly before the sun rose, and seated behind him was

Al-Fadl ibn 'Abbas, who wa.s a man with beautiful hair, fair

complexion, and handsome face. As the Messenger of Allah (peace be

upon him) moved on, a group of women riding camels was also passing.

Al-Fadl began to look at them. The Messenger of Allah (peace be upon

him) placed his hand on Al-Fadl's face who then turned his face to

the other side, and began to look, and the Messenger of Allah (peace

be upon him) turned his hand to the other side and placed it on Al-

Fadl's face. He again turned his face to the other side till he came

to the bottom of Muhassir. He urged her (al-Qaswa) a little, and,

following the middle road, (This proves that it is sunnah to follow a

different road on the way back from Arafah than the one taken while

going toward it. The Prophet (peace be upon him) went by the Dab road

to Arafah. Similarly he used to take different routes going to or

coming back from 'Eid prayers) which comes out at the greatest

Jamarah, he came to the Jamarah which is near the tree. At this he

threw seven small pebbles, saying, 'Allahu Akbar' while throwing

every one of them in a manner in which the small pebbles are thrown

(holding them with fingers) and this he did while at the bottom of

the valley. (That is, he stood there at a place where Mina, Arafah

and Al-Muzdalifah were on his right, and Makkah on his left side)

"He then went to the place of sacrifice, and sacrificed sixty-three

(camels) with his own hand. He shared the remaining camels with Ali,

who sacrificed them. He then commanded that a piece of meat from each

sacrificed animal be put in a pot. When it was cooked, both of them

(the Prophet and Ali) ate some of it and drank its soup.

"The Messenger of Allah (peace be upon him) again rode and came to

the House (of Allah), where he performed Tawaf Al-Ifadah and oftered

the Zuhr prayer at Makkah. He came to the tribe of 'Abd al-Muttalib,

who were supplying water at Zamzam, and said: 'Draw water, O

Banu 'Abd al-Muttalib; were it not that people would usurp this right

of supplying water from you, I would have drawn it along with you.'

So they handed him a bucket and he drank from it."

The scholars said: "This hadith is one of its kind. It contains lots

of valuable information. " Al-Qadi 'Iyad said: "Many scholars have

spoken (and written) at great length about the legal injunctions

contained in this hadith." Abu Bakr ibn Al-Mundhir has listed a large

part of these identifying about one hundred and fifty injuctions. He

observes that if he had analysed more closely this number would

almost double.

The scholars said: This hadith indicates that for the women giving

birth to a child or having monthly periods it is sunnah - and much

more so for others - to take a bath when they intend to perform Hajj

or 'Umrah. It also teaches us that the women who are menstruating or

are still in their confinement after childbirth, should clean

themselves properly, cover their private parts with a piece of

cotton, then declare their ihram. It also indicates that ihram must

be declared after offering either a fard or a supererogatory prayer.

After declaring ihram one should utter talbiyah loudly and preferably

use the same words as used by the Prophet (peace be upon him).

However, there is no harm in adding similar phrases as 'Umar did: "O

Allah! I answer Your call, You Who gives blessings and good favors. I

answer Your call fearing You, and wishing Your favor."

This hadith also indicates that a pilgrim must first come to Makkah

where one must perform circumambulation of arrival in Makkah (Tawaf

qudoom), and touch the Black Stone--if possible--and make the first

three rounds running, while making the other four walking at normal

speed. The running is done around the Ka'bah except between the

Yemeni Corner and the Black Stone.

After making the Tawaf one must go to the Station of Ibrahim (peace

be upon him) and recite the verse: "Take the Station of Ibrahim as a

place for prayer." Then standing there, with the Station of Ibrahim

between him and the Ka'bah, he should pray two rak'ahs reciting after

Al-Fatihah, Surah Al-Kafirun in the first rak'ah, and Surah Al-lkhlas

in the second rak'ah. This hadith also indicates that touching the

Black Stone again prior to leaving the Sacred Mosque is recommended

(if possible), just as one did upon entering it. There is consensus

among the scholars that touching (kissing) the Black Stone is sunnah.

After that, one must make Sa'i and for this purpose go to mount Safa.

climb it, face the Ka'bah and make supplications three times to

Allah. Then. one must climb down and walk toward Marwah, while

jogging in the marked area called bainal milain between Safa and

Marwah every time one passes this area during the seven rounds not

just in the first three rounds as in Tawaf. On reaching Marwah one

should climb it just as one climbed Safa, make supplications, and

make remembrance.

Completion of all these rites will complete one's 'Umrah. Now one

should either shave one's head or clip some of one's hair to get out

of the state of ihram. This is precisely what the Companions of the

Prophet (peace be upon him) did when the Prophet (peace be upon him)

commanded them to change their Hajj to 'Umrah. As for the pilgrim who

is combining Hajj and 'Umrah, he must not shave or clip his hair, but

should remain in his state of ihram.

On the 8th of Dhul-Hij jah. those who had put off their ihram after

making 'Umrah, should again put on ihra77l to perform pilgrimage, and

then head to Mina with those who combine Hajj and 'Umrah. It is

sunnah to offer the five daily prayers in Mina and to spend the night

of the 9th of Dhul-Hijjah there.

It is also sunnah not to leave Mina for 'Arafah until after the

sunrise, and not to enter 'Arafah until the sun begins to decline,

and after ot'fering both Zuhr and 'Asr prayers, which the Prophet

(peace be upon him) offered at Namira which is not a part of 'Arafah.

The Prophet (peace be upon him) did not enter his quarters at 'Arafah

until after otfering Zuhr and 'Asr prayers. Moreover, it is also

sunnah of the Prophet (peace be upon him) to offer some

supererogatory (nawafil) prayers in between these two prayers.

The imam should give a sermon before the prayer, which is one of the

sunnah sermons in pilgrimage. The second sermon is given by the imam

on the 7th of Dhul-Hijjah after Zuhr prayer in the Ka'bah. The third

of these sunnah sermons is delivered on the 10th of Dhul-Hijjah, the

day of slaughtering. And the fourth sermon is given on the day the

people leave (yawm an-nafr)--the 11th day of Dhul-Hijjah.

This hadith also contains some important manners and etiquette for

performing Hajj and 'Umrah:

2. It is better to spend the time at 'Arafah riding one's mount.

3. It is better to stand by the rocks or close to them as the

Prophet (peace be upon him) did.

4. One should face Qiblah while in 'Arafah.

5. One must stay at one's quarters in 'Arafah until sunset.

6. One should make supplications to Allah, raising one's hands

to one's chest, and after the sunset calmly and quietly

leave 'Arafah. And if one is in a leading position one should ask

others to do likewise.

7. Upon arriving at Al-Muzdalifah, one should combine Maghrib

and 'Isha prayers with one adhan and two iqamahs.

8. One may not offer any nawafil prayers in between these two

prayers. There is consensus among Muslim scholars about combining

these two prayers. They differ, however, concerning the reason for

it. Some claim that it is a part of the rites of the Hajj, while

others say it is a permission granted to them, because they are

traveling.

9. Spending the night at Al-Muzdalifah is also sunnah. All

scholars agree that it is part of the Hajj rites. They do, however,

differ on whether spending the night there is obligatory or sunnah.

10. It is also sunnah to offer Fajr prayer at Al-Muzdalifah, and

then depart from it for Al-Mash'ar Al-Haram to stop there and make

supplications. Stopping there is a part of the Hajj rite.

11. It is sunnah to leave Al-Mash 'ar Al-Haram when dawn is well

advanced and go to the bottom of Mohassir valley. When in this valley

one should walk fast because this is the place where Allah's wrath

descended upon the Companions of the Elephant.

12. On reaching the jamarah--jamarah al 'aqabah--one should throw

seven pebbles at it, and with each throw say Allahu Akbar. The

pebbles should be no more than the size of a cereal seed (beans).

13. After this one should offer his sacrifice, if one has one,

slaughtering it with one's own hands. After slaughtering one may

shave one's head.

14. Now one must go to Makkah to perform Tawaf ifadah also known

as Tawaf az-ziyarah or circumambulation of visit.

One is thereafter permitted to engage in any lawful activity that was

unlawful for him while in the state of ihram, including sexual

intercourse with one's wife. A person who has thrown pebbles at

Jamarah al- 'Aqabah, but has not performed the circumambulation of if

adah (or ziyarah) may engage in any lawful activity except sexual

intercourse with his wife.

That is the guidance of the Prophet (peace be upon him) concerning

Hajj. It explains what he meant when, according to a hadith, he

said: "Take your rites from me," for his Hajj alone is the real and

true Hajj.

welcome back

Wed, 25 Jan 2006 11:29:49 +0000

Abû Hurairah (RA) states that Nabî has said: “The Hajî and one who performs Umrah are the Ambassadors of Allâh. If they beseech Him, He would respond to them, and if they seek His forgiveness He would forgive them.” (‘Ibn Majah)

As the guest of Allâh, a Hajî has the distinguished status of being the ambassador of Allâh. He enjoys the special mercy and forgiveness of Allâh for responding to His invitation. Abû Hurairah (RA) states that Nabî has said: “He who performs Hajj without being vulgar or obscene, returns (home cleansed from all sin) as the day his mother gave birth to him.” (Bukharî & Muslim)

‘Ibn ‘Umâr (RA) states that Nabî has said: “When you meet the Hâjî, greet him, shake his hands and instruct him to seek forgiveness for you before he enters his home, for undoubtedly he is forgiven.” (Ahmed)

Hajj affords the best training grounds for the revival of one’s faith and purity of character. It is the most sublime manifestation of the universal brotherhood of the Muslim Ummah. It is a journey of intensified devotion and discipline. An exercise of spiritual enrichment and moral rearmament.

A Hajî is therefore expected to display:

A dynamic revival of faith and trust in Allâh

A character infused with humility and purity,

A compelling concern for the general well-being of the greater Ummah.

A commitment to fulfill all obligatory observances

A pledge to avoid all prohibited deeds

An understanding of the purpose of life

A conscious endeavour to prepare for the Hereafter

Hajj is not a lifeless display of cold rituals.

Allâh has cautioned us against becoming complacent with the performance of rituals without appreciating the spirit and intent of particular forms of worship. The Holy Qur’ân states: “It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in Allâh, the Last Day, the Angels, the Books, and the Messengers; to spend of your wealth - in spite of your love for it - on your kin, on the orphans, on the needy, on the wayfarer, on those who ask and for the ransom of slaves. (Righteousness is) to be steadfast in prayer and to give Zakât, to fulfill contracts that you have made; to be firm and patient in pain and adversity, and in all instances of panic. Such are the people of truth, the Allâh conscious.”

The Hajî needs to keep his spirit alive by emulating the following directives of Nabî .

Abû Dharr (RA) narrates that he asked Nabî for advice. He, Nabî said: “I advise you to remain conscious of Allâh for it is the best adornment for all your affairs. I said: “Give me more advice.” He replied: “Commit yourself to the recitation of the Qur’ân and the Zikr of Allâh, for it is a means of extolling your name in the heavens and a light for you on earth.” I said: “Give me more advice.” He went onto say: “Commit yourself to prolonged silence, for it is a means of repelling Shaitân and a will help you in the affair of your Deen. I said: “Give me more advice.” He said: “Speak the truth even though it may be bitter.” I said: “Give me more advice.” He said: “Do not fear the blame of a critic regarding (your duties) towards Allâh.” I said: “Give me more advice.” He said: “What you know of your (evil) self should prevent you from (talking ill) of people.” (Mishkât)

May the Almighty accept your Hajj, make it a source of your salvation in the two worlds [Dunya and Hereafter] and grant you the ability to say “Labbaik” to the call of Allâh at all times. Aameen

Hajar may Allah be Pleased with her

Sun, 08 Jan 2006 19:46:59 +0000

Bismillah

As salam alykom

Whever I go for Umrah, Haj or even during the season, I cannt help to remember andn ponder on her situation. Hajar the pious wife who immediately obeyed her husband. not only obey but assured him that since leaving her and her infant behind in the desert was Allah's Command, then she is certain that Allah Shall never abandon them. To that extend she had full belief that Allah in order to show her rank, made her shuttling between safa and marwa looking for water for her infant part of Ummra and Haj rituals. Sobhan Allah, if we women ponder on her attitude we will learn a lot.

The learn lessons Insh a Allah I will try to take it to women and family

Mistakes done in the ‘Eed Salaah

Sun, 08 Jan 2006 19:22:11 +0000

By Shaykh Mashhoor Hasan As-Salmaan

Regarding understanding the essence of the Eid, people are of two groups:

The first group believes that the Eid is a time for fun and amusement only and a chance to enjoy delicious kinds of food and to wear the best clothes one could afford. These people do their best to prepare what they could for the occasion in advance.

The second group deeply realize the sublime essence of the Eid.

Accordingly, if the circumstances are not as the former group wished it to be, the Eid for them is not an occasion for happiness but for sorrow and sadness.

The later group; however, senses the Eid with all its sublime meanings whether in good or straitened circumstances for a real muslim feels content and satisfied in both cases since the afflictions in this world are not real afflictions; the real affliction is the one that strikes one’s religion and belief. So long as one’s religion and belief are safe, one is a real Mu’min [believer] who deeply believes that whatever is destined for him by Allāh (U) will surely touch him and believes that Allāh (U) will grant him the best of rewards in the Hereafter.

[1/64] In Islām there are only two Eids: Eidul Fitr and Eidul Adhā. Regretfully, muslims these days celebrate many Eids [festivals] some are temporal others are spatial. Examples on the former are the following: the prophet’s ® birthday, the Day of Ascent, the night preceding the fifteenth of Sha‘bān, the righteous birthdays, the day of accention to the throne which is adopted from the Persian New Year’s Day, the Revolution day against a king or so which is similar to the festival done by the westerners, the evacuation day (of foreign troops), the day of Independence and other such false Eids([1]) that Allāh (U) never permits.

As for the spacial festivals; they were invented by the ignorants such as: gathering in cemeteries, visiting graves so often or on special occasions -as what happens near the so called Badawī grave in Egypt and the so called Al-Husain grave in Karbulā’ and the so called Abdil Qādir Al-Jīlānī, in Bagdād.

These three places were made places of celebration by those who have no sense of understanding, imitating the pure muslims’ gathering around the Ka‘bah, on ‘Arafāt, Muzdalifah and Minā on the days of Hajj.

The aforementioned graves are only few to mention for the purpose here is not to name them but to warn [muslims] against imitating the disbelievers in their temporal and special “Eids”.([2])

[2/64] When celebrating their Eids, muslims commit many misdemeanors some of these are even committed in every day life but are practiced on a large scale in festivals, such as: shaving the beard, shaking hands with women who are not Mahrams, women displaying their beauties, imitating the disbelievers in their way of dressing,([3]) listening to music, visiting graves on the Eid Days distributing sweets and food there and setting on them, the intermingling of men and women, weeping the dead, sitting with non-Mahram women, spending money extravagantly and uselessly and many other misdemeanors.([4])

The purpose of our discussion here is to discuss things related to Salāt for it is done for seeking approach to Allāh (U)!!

The following points discuss the mistakes done when doing Salātul Eidain:

[3/64] Abandoning performing Salātul Eid believing it to be just a Sunnah and not doing it in the Musallā:

Ash-Shawkānī said: ‘The prophet ® used to perform the Eid Salāt in both Eidain [sing. Eid] and never missed one. He ® also ordered muslims to attend it even women -whether old or young and even those who are having their menses. The latter were ordered not to do Salāt with other muslims but to share them the goodness and listen to the Khutbah. Even the woman who has no garment to wear; she should borrow one from her muslim sister. All these orders and instructions clearly and strongly indicate that attending Salāt Eid is an affirmed Wājib on every muslim individual -not on a group of muslims’.([5])

I believe that Ash-Shawkānī refers to ’Umm ‘Atiyyah’s narration. She said: ‘The prophet ® ordered us to take to Eidul Fitr and Eidul Adhā Salāt the adult and young women even those who are having their menses. The later should not, however, join muslims their Salāt’. Another narration states: ‘... their Musallā, but should attend the Khutbah and witness goodness with other muslims’.

I [’Umm ‘Atiyyah] then enquired: ‘O Allāh’s Messenger! What if a woman does not have a garment [with which she could cover herself when going out to the Salāt]’?

The prophet ® said: ‘She may borrow one from her muslim sister’.([6])

The obligation of going out for the Musallā entails the obligation of doing Salāt there-for those who have no Shar‘ excuse not to do so. If the means for doing something is an obligation then the thing to be done is also an obligation. This obligation is affirmed on men more than on women.([7])

One of the evidences that affirm the obligation of attending Salātul Eidain is that doing Salātul Eid cancels doing the Friday Salāt. That is, if one does the former, he needn’t attend the latter. This is affirmed in the prophet’s ® hadīth which states: ‘On this day [Friday], two Eids have come together. Whoever wishes to attend the Friday Salāt, he may do so, and whoever does not; the Eid Salāt is sufficient for him. Yet, we will perform the Friday Salāt’.([8])

It is a well-known Shar‘ principle that what is not an obligation does not cancel that which is so. It is also affirmed that he ® used to perform it in a congregation since it was enjoined by Allāh (U) till his ® death. Besides, he ® ordered muslims to head to the Musallā to attend it.([9])

This view was held by Shaikhul Islām Ibn Taymiyyah. He said: ‘I preponderate the view that states the obligation of attending Salātul Eid on every individual. This view was held by Abū Hanifah([10]) and others; it was also one of the Shāfi‘ī’s view and one of Imām Ahmad’s Mathhab.

Those who held an opposite opinion are far away from the truth for it is considered one of the greatest rites of Islām for attending which a great number of people gather -even more than those who attend the Friday Salāt- and in which Takbīr should be recited.

As for the view that states that attending this Salāt is only a collective duty [Fradu Kifāyah], it is not precise’.([11])

It is of great benefit here to mention two Fiqh ruling inferred from the prophet’s ® order -in ’Umm ‘Atiyyah’s narration- for women, whether ‘Awātiq [young]([12]) or old even those having their menses to attend the Musallā in order to witness goodness and the Khutbah with other muslims:

The first: The legality for women to go out and attend Salātul Eidain.

Indeed, we urge muslim women to attend this Salāt with other muslims in order to obey the prophet’s ® order. However, we would like to attract their attention -and those responsible for them for the obligation of wearing the Hijāb [when going out].

Some would wonder about the aforementioned ruling of attending the Salāt by women. Let such people know that this is indeed the truth -no doubt- for the many ahādīth that support it -one of which is ’Umm ‘Atiyyah’s in which the prophet ® clearly orders women to attend this Salāt. Abū Bakr’s statement -which was narrated by Ibn Abī Shaibah- is another supporting narration. He (t) said: ‘It is an obligation on every women to attend Salātul Eidain’.([13])

At-Tahāwi and others claimed that “’Umm ‘Atiyyah’s hadīth was abrogated for his ® order for women -whether young or old- to attend the Eid Salāt was probably at the beginning of Islām for the purpose of increasing the number of muslims in order to cast fear in the hearts of their enemies. These days, however, this is not needed”.!!

Many scholars -one of whom is Al-Karmānī- refuted Al-Tahāwi’s view that abrogation is not proved through probability and “the time of the hadīth is not known” -as Al-Karmānī stated. Besides, Ibn Abbās’s narration indicates that he attended this Salāt while still a young boy and this was followed by the opening of Makkah. Accordingly, the point “of being weak” At-Tahāwī raised is not true. In addition to that, the real cause for women attending this Salāt is clearly stated in ’Umm ‘Atiyyah’s hadīth; namely: “to witness goodness and Khutbah with other muslims and enjoy the blessings of this day. None of the Sahābah contradicted ’Umm ‘Atiyyah’s Fatāwā delivered in accordance with this hadīth. It is worth mentioning here that Al-Tahāwī’s words: “to cast fear in the hearts of their enemies” need verification for seeking women’s help in wars is a real sign of weakness not power.([14])

It is worth mentioning here that doing Salāt by women in the mosque is valid and it is of the affirmed Sunnan -no muslim would disagree with this. Only those who are ignorant who deny such an act and consider it illegal. Indeed, it is true that a woman’s Salāt in her home is better than in the mosque. And if her attending the mosque would cause Fitnah [to men], it is permitted, even an obligation, to forbid those women causing Fitnah from coming to the mosque. However, it must not be said that women are forbidden to come to the mosque in general.([15])

The second: Salātul Eid should be done in the Musallā, but it could also be done in the mosque.

This is indicated from the prophet’s ® order for women who are in their menses to attend the Salāt. Since such women should not attend the mosque; it becomes clear that what is meant in the hadīth is attending the Musallah.

This is clearly stated in Abī Sa‘īd’s Al-Khudrī narration. He Said: The prophet ® used to attend the Musallā in both Eidul Fitr and Edul Adhā. The first thing he ® would start with is the Salāt.([16])

Ibnil Hājj Al-Mālikī stated the same in his Al-Madkhal; then narrated the prophet’s ® hadīth which states: ‘Doing one Salāt in my mosque [at Madīnah] is one thousand times superior to doing it in any other mosque except in Al-Masjidul Harām’.([17]) Then he continued: ‘Yet, he ® left doing this Salāt in his mosque and did it in the Musallah’.([18])

This Sunnah was practiced during the Salaf’s time, unless there is a necessity to do this Salāt in the mosque such as rain or so.

This is the four Imām’s Mathhabs and others. In “Al-Fatāwāl Hindiyyah”,([19]) Al-Haithamī stated: ‘Going out to Al-Jubbānah([20]) to perform Eid Salāt is the Sunnah even if there is enough space for all people in the local mosque. All scholars agreed on this and it is indeed the truth’.

In Al-Mudawwanah,([21]) Suhnūn stated that Mālik said: ‘The Eid Salāt must not be done in two places [i.e. two congregations at the same time], nor in the local mosque. People should instead go out to the Musallā as the prophet ® did’.

Ibn Qudāmah said: ‘The Sunnah is to perform the Eid Salāt in the Musallā. ‘Ali (t) ordered muslims to do so. And this was Al-’Awzā‘i’s and the scholars’ of opinion view. Al-Munthir held the same view too’.([22])

This Sunnah of doing Salātul Eidain in the plain has a great benefit. It is an opportunity for all muslims -men, women and kids- to gather in a local space twice a year seeking Allāh’s (U) approach, feeling as one unity, being led by one Imām, reciting Takbīr and Tahlīl, calling Allāh (U) sincerely as if they have one heart, feeling so happy with Allāh’s (U) blessing on them. This is indeed the real Eid.

May Allāh (U) answer the muslim’s calls for their following of the prophet’s ® Sunnah and for reviving their religious rites which are their source of dignity and victory.([23])

Allāh (U) said:

[يا أيها الذين آمنوا استجيبوا لله وللرسول إذا دعاكم لما يحييكم]

‘O you who believe! Respond to Allāh (U) (by obeying Him) and His Messenger when he calls you to that which will give you life’.([24])

[4/64] Abandoning reciting Takbīr loudly while going to the Musallā:

Az-Zuhrī related that the prophet ® used to go on the Eidul Fitr to the Musallā reciting Takbīr till he ® does the Salāt. When the Salāt is over he would cease reciting Takbīr.([25])

‘The aforementioned hadīth affirms the legality of that which muslims have been practicing of reciting Takbīr loudly while going to the Musallā. Regretfully, this Sunnah is being ignored by many till it is about to disappear. And this is due to the weakness of their beliefs and their feeling of embarrassment when calling to the Sunnah and practicing it publicly. Some of these people are even of those who teach others religion. They only teach them what they already know!! And ignore discussing such important and necessary matters which they consider as something trivial and must be avoided. Indeed, to Allāh (U) we belong and to Him we shall return.

It is worth mentioning here,

[5/64] The illegality of reciting Takbīr in congregation, as some people do, just like any other Thikr -whether recited secretly or loudly. Reciting ’Athān in such a manner -as happens in Damascus and is called “Al-Jūq ’Athān”- is also prohibited for grievous mistakes are committed when doing that such as: stopping after words “lā Ilāha” [there is no Ilāh] when reciting Tahlīl in the dawn and sunset ’Athān -as happened more than once.

We all should be aware of that and always remember the prophet’s ® words: ‘The best of guidance is that of the prophet ®’.([26])

* Raising hands when reciting the Takbīr in Eid Salāt:

[6/64] Raising one’s hands when reciting Takbīr in Eid Salāt is not of the prophet’s ® Sunnah. However, Ibn Al-Qayyim reported that Ibn ‘Umar (t) used to raise his hand while reciting Takbīr([27]) though he was a sincere adherent to the prophet’s ® Sunnah. Indeed, the best of guidance is that of the prophet’s ®. Ibn ‘Umar’s and his father’s practice does not make it a Sunnah. Besides, the narration that reports their practice is not authentic.([28])

Regarding this point, Imām Mālik stated that ‘he had not heard any [affirmed] hadīth about this’,([29]) and this was his Mathhab -as reported in Al-Mudawwanah” (vol. 1 / p. 169) and quoted by An-Nawawī in his “Al-Majmū‘” (vol. 5 / p. 26).

Ibn Al-Munthir added that Imām Mālik said: ‘There is no affirmed Sunnah that states its obligation; accordingly, whoever wishes to raise his hands could do so. But I prefer that one raises his hands only in the first Takbīr’.([30])

* Performing the Pre-Sunnah Eid Salāt and calling “As-Salātu Jāmi‘ah” [i.e. Salāt to be done in congregation] before people stand to perform the Salāt:

[7/64] The majority of muslims -who attend Eid Salāt- perform two Rak‘ah Salāt before sitting down waiting for the Imām to start Eid Salāt. Narrations affirm that the prophet ® never performed these two Rak‘ahs. For example, Ibn ‘Abbās (t) said: ‘The prophet ® performed on Eid Fitr Day two Rak‘ah Salāt and nothing before or after’.([31])

Al-Hāfith Ibn Hajar affirmed the same thing and refuted the view of those who consider Eid Salāt similar to the Friday Salāt.([32]) Imām Ahmad also affirmed the same point [in his Masā’il]([33]) and continued ‘... some people in Basrah perform the [Eid] Sunnah-Salāt before the Eid Salāt and in Kūfah people perform it after the Eid Salāt’.([34])

In his “Zādul Ma‘ād”,([35]) Ibnul Qayyim affirmed that neither the prophet ® nor his Sahābah ever did such Eid Sunnah Salāt.

Upon reaching the Musallā, the prophet ® used to do Eid Salāt without preceding it with ’Athān, Iqāmah or pronouncing “As-Salātu Jāmi‘ah”. And this is indeed the Sunnah.([36])

The well-versed scholars considered doing such things before the Eid Salāt as Bid‘ah.([37])

* Performing acts of worship on the nights preceding the Eid Days:

[8/64] Many Khutabah and callers unto Allāh (U) recommend people and urge them to seek Allāh’s (U) closeness through spending the night preceding the two Eids doing acts of worship. They, however, depend on no authentic proof. These so called “Shaikhs” even ascribe this recommendation to the prophet ® to have said: ‘Whoever spends the night preceding the two Eid days doing acts of worship, his/her heart will never die on the day when all hears will die’.([38])

This hadīth is forged and should never be ascribed to the prophet ® and hence the prohibition of applying it and calling people for it.

[9/64] Khutabah’s mistakes in the Eid Khutbah:

1- Commencing the Khutbah with Takbīr and repeating it frequently during the Khutbah.

Describing the prophet’s ® Eid Khutbah, Ibn Al-Qayyim said: ‘He ® used to begin all his Khutab with “Al-Hamdulillāh”. It was not affirmed in even one single hadīth the he ® used to begin the two Eid Khutab with Takbīr. Ibn Mājah narrated in his “Sunnan”([39]) from Sa‘d Al-Qurth -the prophet’s ® caller for Salāt- that ‘he ® used to say Takbīr frequently during his Khutbas especially in the Eid Khutbah’.

This does not, however, mean that he ® used to begin the Khutbah with Takbīr. Scholars differed regarding the beginnings of the Istisqā’ and the two Eid Khutab; some say that they should begin with Takbīr, others say the Istisqā’ Khutbah should begin with Istghfār and others say that both should begin with Tahmīd.

Shaikhul Islām Ibn Taymiyyah held that the latter is the soundest of all opinions.([40])

I believe that the hadīth mentioned earlier is a weak one for its chain of narrators include Abdul Rahmān Ibn Sa‘d Ibn Ammār Ibn Sa‘d -the caller for Salāt- and he is a weak narrator and Sa‘d Ibn Ammār who is an unidentified narrator. Accordingly, it must not be used as a proof by those who recite Takbīr during the Khutbah.([41])

2- Delivering two Khutbahs with a sitting rest between them. All the narrations reported regarding this point are weak and not affirmed -as An-Nawawī stated.([42])

How To Support A New Muslim?

Mon, 17 Jan 2005 05:09:22 +0000

How To Support A New Muslim?

Posted byAdministrator on Friday, September 20 @ 12:51:03 EDT

Contributed by Administrator

Written By: A'nas Abd Al-Hamed Al Qos

Translated By: IslamWay Sisters Team

1. You should give the new Muslim the feeling that Islam is a perfect religion, its source is divine, and it is totally inclusive. You have to emphasize that there is no truth but the truth of this religion.

2. You should clarify to the new Muslim that Islam erases every sin before it. Otherwise, he will keep thinking about his previous sins. You should make it clear for him that the moment he converted to Islam, his records became clean, and if he was Christian in the past, he will receive twice the reward from Allah.

3. Assure him that the only reference for Islam is quraan and sunnah, not the wrongdoings of Muslims. Only Qur’an and Sunnah can define what is right and what is wrong.

4. Advise the new Muslim to read Qur’an, Hadith and Serah as often as possible.

5. Advise him to take care of his personal cleanness in all its types, (Ablution, Ghusl…etc.)

6. He should perform prayers in time, and you should point out the importance of praying in Gama’ah.

7. It is very important that the new Muslim lives in an Islamic environment. This will help him to obey Allah, mainly by keeping him away from sins, and wrongdoings.

8. Take the new Muslim to a nearby mosque. It is better to have someone from the neighborhood accompanying him and following his progress.

9. Let the Imam of the mosque know about this new Muslim, and remind the Imam to take special care of him.

10. Advise him to read and learn more about Islam. It is better if he can dedicate some of his time to do that, whether by himself, or with a group.

11. It is very important for the new Muslim to ask about everything he doesn’t know or can’t understand. He should try to contact scholars or at least ask anyone he trusts.

12. Try to know about his financial status, and help him as much as possible to make him feel friendlier. It will be more encouraging to have his salary raised a little, if you are in a position to make that possible.

13. You should make it clear to him, that his conversion to Islam would cause him some problems. Allah is testing his faith by these problems. He can always handle these problems by referring to Qur’an and Sunnah.

14. You should emphasize the importance of Monotheism and Islamic belief basics. You can provide him with a book that explains these important things in a simple way.

15. Try to keep him away from his previous atmosphere, and to involve him in an environment that suits, and helps his development as a Muslim.

16. Try to engage him in some Islamic activities, and provide him with important books and recorded lectures.

17. Try introducing him to group from his nationality. The communication between them will be easier; he can also have lessons with them.

18. He should feel that he is important and loved by everyone, because of his conversion to Islam. Giving him a gift would be a good start…

19. Make it clear to him that the problems he faces have occurred to every new Muslim, so they are expected. Try to follow-up with his problems, and help him solving them, so that he can handle them without doing something terribly wrong.

20. There should be a simple approach that helps him to learn Arabic language (reading and writing), In order to be able to read quran by himself and understand it.

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A Summary Of What The Pilgrim Do In Hajj

Mon, 17 Jan 2005 05:00:54 +0000

A Summary of What The Pilgrim Do In Hajj

Posted byAdministrator on Tuesday, January 11 @ 06:16:21 EST

Contributed by Administrator

1 – The pilgrim should enter ihraam on the eighth day of Dhu’l-Hijjah from Makkah or its environs within the sanctuary. When entering ihraam for Hajj he should do what he did when entering ihraam for ‘Umrah: ghusl (full ablution), putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah.

The Talbiyah for Hajj is the same as the Talbiyah for ‘Umrah, except that one should say here “Labbayka hajjan (Here I am for Hajj)” instead of “Labbayka ‘umratan (Here I am for ‘Umrah).” If he fears that some obstacle may prevent him from completing Hajj, he should stipulate a condition and say: “If something prevents me (from completing Hajj) I will exit ihraam at the point where I am prevented (from continuing).” If he is not afraid of any obstacle then he does not need to stipulate any condition.

2 – Then he should go to Mina and stay there overnight, and offer five prayers there: Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr.

3 – When the sun rises on the ninth day he should proceed to ‘Arafah and pray Zuhr and ‘Asr together there, shortened, at the time of Zuhr. Then he should strive in du’aa’, dhikr and prayers for forgiveness until the sun sets.

4 – When the sun sets, he should proceed to Muzdalifah and pray Maghrib and ‘Isha’ there when he arrives. Then he should stay there overnight until he prays Fajr, and remember Him and call upon Him until just before sunrise.

5 – Then he should move on to Mina to stone Jamrat al-‘Aqabah which is the last pillar that is closest to Makkah, throwing seven pebbles one after another, each one approximately the size of a date stone, saying takbeer (“Allaahu akbar”) with each throw.

6 – Then he should slaughter the hadiy (sacrificial animal), namely a sheep or one-seventh of a camel or one-seventh of a cow.

7 – Then he should shave his head if he is male; women should cut their hair but not shave it, taking off the length of a fingertip from all parts of their hair.

8 – Then he should go to Makkah and perform the tawaaf of Hajj.

9 – Then he should go back to Mina and stay there for those nights, namely the nights of the eleventh and twelfth of Dhu’l-Hijjah, and stone the three Jamaraat (stone pillars) after the sun has passed its zenith, throwing seven pebbles, one after another, at each, starting with the smallest pillar – which is the one that is furthest away from Makkah, then the middle pillar. He should recite du’aa’ after both, then he should stone Jamrat al-‘Aqabah, after which there is no du’aa’.

10 – When he has finished stoning the pillars on the twelfth of Dhu’l-Hijjah, if he wishes he may hasten and leave Mina, and if he wishes he may delay (his departure) and stay there on the night of the thirteenth and stone the three Jamaraat after the sun passes its zenith. It is better to delay and stay longer, but it is not obligatory unless the sun sets on the twelfth and one is still in Mina, in which case it becomes obligatory to stay until one stones the three jamaraat after the sun passes its zenith. But if the sun sets on the twelfth day and a person is still in Mina but not by choice, such as if he had packed his bags and got into the bus or truck, but was delayed because of overcrowding and traffic jams, then he does not have to stay, because his staying until after sunset was involuntary.

11 – Once those days are over and the pilgrim wants to leave, he must not leave until he has performed the farewell tawaaf, going around the Ka’bah seven times. Women who are menstruating or bleeding following childbirth d o not have to do this farewell tawaaf.

12 – If the pilgrim is performing a voluntary Hajj on behalf of another person, whether a relative or otherwise, then he has to have done Hajj for himself before that. There is no difference in the way he performs Hajj apart from the intention, i.e., he should form the intention of performing this Hajj on behalf of that person, mentioning him by name in the Talbiyah and saying, “Labbayk ‘an [fulaan] (Here I am on behalf of [so and so]).” Then when he says du’aa’ during the rituals he should pray for himself and for the person on whose behalf he is performing Hajj.

With regard to the types of Hajj, there are three: tamattu’, qiraan and ifraad.

Tamattu’ is when the pilgrim enters ihraam for ‘Umrah during the months of Hajj (which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah) and performs ‘Umrah and exits ihraam, then he enters ihraam again for Hajj from Makkah or its environs on the day of al-Tarwiyah (the eighth day of Dhu’l-Hijjah) in the same year as his ‘Umrah.

Qiraan is when the pilgrim enters ihraam for ‘Umrah and Hajj together, and does not exit ihraam until the day of Sacrifice, or he enters ihraam for ‘Umrah then includes Hajj with it before he starts his tawaaf.

Ifraad is when the pilgrim enters ihraam for Hajj from the meeqaat or from Makkah if he resides there or in a place that is closer than the meeqaat, and remains in ihraam until the Day of Sacrifice if he has a hadiy with him. If he does not have a hadiy with him, it is prescribed for him to cancel his Hajj and make it ‘Umrah, so he should perform tawaaf and saa’i, then cut his hair and exit ihraam, as the Prophet (peace and blessings of Allaah be upon him) told those who entered ihraam for Hajj but did not have a hadiy with them to do. This applies to the pilgrim doing qiraan, if he does not have a hadiy with him; it is prescribed for him to cancel his qiraan and make it ‘Umrah, for the reason mentioned.

The best kind of Hajj is tamattu’ for the one who has not brought a hadiy with him, because the Prophet (peace and blessings of Allaah be upon him) told his companions to do that and insisted that they should do that.

We advise you to learn more about the rulings on Hajj and ‘Umrah by referring to Manaasik al-Hajj wa’l-‘Umrah by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), which you can obtain through the Shaykh’s website on the internet.

And Allaah knows best. Islam Q&A (www.islam-qa.com)

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