Beauties of Islam (All Episodes) with Shaykh Yusuf ESTES

Salamu Alaykum wa rahmatu Allah wa barakatuh (peace & blessings of Allah be upon you) Brothers and Sisters, Here are the episodes of this new program "Beauties of Islam" with Shaykh Yusuf ESTES on Huda Tv Channel :

- First episode : Faith & its proof

- Second episode :Love & Islam

- Third episode :Rights & the balance that goes with them

- Fourth episode :Rights & limits

- Fifth episode :Equalities of men & women

- Sixth episode :Equaty vs Equality

- Seventh episode :The belief of Muslim about Allah

- Eighth episode : The belief system in Islam

- Ninth episode :The creation of Adam & the story of the devil

- Tenth episode: The relationship between human beings & Almighty God

- Eleventh episode: The relationship between human beings & his environment

- Twelfth episode : The relationship to the prophet Muhammad
peace and blessing be upon him (1)

- Thirteenth episode: The relationship to the prophet Muhammad
peace and blessing be upon him (2)

- Fourteenth episode: The relationship to the prophet Muhammad
peace and blessing be upon him (3)

- Fifteenth episode: The relationship to the prophet Muhammad
peace and blessing be upon him (4)


http://www.forsanelhaq.com/en/showthread.php?t=87898&page=2

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" Exclusive "
All episodes of shaikh Yusuf Estes on other programs :

http://www.forsanelhaq.com/en/showthread.php?t=85490

Islam is Not the Source of Terrorism, But its Solution

Introduction

During the last two decades in particular, the concept of "Islamic terror" has been often discussed. In the wake of the September 11 terrorist attacks on targets in New York and Washington which caused the death of thousands of innocent civilians, this concept has once again returned to the top of the international agenda.

As Muslims, we completely condemn these attacks and offer our condolences to the American people.

In this article, we will explain that Islam is by no means the source of this violence and that violence has no place in Islam.

We strongly condemn the cruel terrorist acts which targeted the innocent people of the United States.



Even though the hijackers have Muslim identities, the terror they perpetrated cannot be labelled "Islamic terror", just as it would not be called "Jewish terror" if the perpetrators were Jews or "Christian terror" if they were Christians.

That is because, as we will examine in the following pages,murdering innocent people in the name of religion is unacceptable. We need to keep in mind that, among those who were killed in Washington or New York, there were people who loved Jesus (Christians), Prophet Moses (Jews) and Muslims. According to Islam, murdering innocent people is a great sin that, unless forgiven by God, brings torment in Hell.

Thus, a religious person who has fear of God can never commit such an act.

In fact, the aggressors can commit such violence only with the intention of attacking religion itself. It may well be that they carried out this violence to present religion as evil in the eyes of people, to divorce people from religion and to generate hatred and reaction against pious people. Consequently, every attack having a "religious" facade on American citizens or other innocent people is actually an attack made against religion.


All the three Theistic religions command love, mercy and peace. Terror, on the other hand, is the opposite of religion; it is cruel, merciless and it demands bloodshed and misery. This being the case, while looking for the perpetrators of a terrorist act, its origins should be sought in disbelief rather than in religion. People with a fascist, communist, racist or materialist outlook on life should be suspected as potential perpetrators. The name or the identity of the triggerman is not important. If he can kill innocent people without blinking an eye, whatever his label is, then he is a disbeliever, not a believer. He is a murderer with no fear of God, whose main ambition is to shed blood and to give harm.


For this reason, "Islamic terror" is quite a erroneous concept which contradicts Islam's message. That is because, the religion of Islam can by no means concur with terror. On the contrary, Muslims are responsible for preventing terrorist acts and bringing peace and justice to the world.



The Values of the Qur'an demands Goodness, Justice and Peace

Terror, in its broadest sense, is violence committed against non-military targets for political purposes. To put it in another way, the targets of terror are entirely innocent civilians whose only crime is, in the eyes of terrorists, to represent "the other".

This is an act bereft of any moral justification. This, as in the case of murders committed by Hitler or Stalin, is a crime committed against "mankind".

The Qur'an is a Book revealed to people as a guide to the true path and in this Book, God commands man to adopt good morals. This morality is based upon concepts such as love, compassion, tolerance and mercy. God calls all people to Islamic morals through which compassion, mercy, peace and tolerance can be experienced all over the world:

You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you.

The values of the Qur'an hold a Muslim responsible for treating all people, whether Muslim or non-Muslim, kindly and justly, protecting the needy and the innocent and preventing the "dissemination of mischief". Mischief comprises all forms of anarchy and terror that remove security, comfort and peace. As God says in a verse, "God does not love mischief makers". (Surat al-Qasas: 77)

Murdering a person for no reason is one of the most obvious examples of mischief. God repeats in the Qur'an a command He formerly revealed to Jews in the Old Testament thus:

So We decreed for the tribe of Israel that if someone kills another person - unless it is in retaliation for someone else or for causing corruption in the earth - it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind. Our Messengers came to them with Clear Signs but even after that many of them committed outrages in the earth. (Surat al-Ma'ida: 32)

As the verse suggests, a person who kills even a single man, "unless it is in retaliation for someone else or for causing corruption in the earth", commits a crime as if he had murdered all mankind on earth.

This being the case, it is obvious what great sins are the murders, massacres and, attacks, popularly known as "suicide attacks", committed by terrorists are. God informs us how this cruel face of terrorism will be punished in the hereafter in the following verse:

There are only grounds against those who wrong people and act as tyrants in the earth without any right to do so. Such people will have a painful punishment. (Surat ash-Shura: 42)

All these reveal that organising acts of terror against innocent people is utterly against Islam and it is unlikely that any Muslim could ever commit such crime. On the contrary, Muslims are responsible for stopping these people, removing "mischief on earth" and bringing peace and security to all people all over the world. Being a Muslim cannot be reconciled with terror. Just the contrary, it is the solution and prevention of terror.

This being the case, how did the popular term "Islamic terror" emerge?

What has been examined so far reveals that it is not possible to talk about an "Islamic" terror. Indeed, a closer look at the characteristics of the perpetrators explicitly reveals that this terror is not a religious but a social phenomenon.


Crusaders: Barbarians Who Trampled Their Own Religion

The true message of a religion or another system of belief can be at times exposed to distortion by its pseudo-adherents. The Crusaders, who constitute a dark episode of Christian history, set a good example of this.

A helmet used by the Crusaders.

rusaders were European Christians who undertook the expeditions at the end of the 11th century to recover the Holy Land (the area around Palestine) from the Muslims. They set out with a so-called religious goal, yet they laid waste each acre of land they entered with fear and violence. They subjected civilians to mass executions and plundered many villages and towns.

Their conquest of Jerusalem, where Muslims, Jews and Christians lived under Islamic rule in peace, became the scene of immense bloodshed. They violently killed all Muslims and Jews. The Crusaders' barbarism was so excessive that, during the Fourth Crusade, they plundered Istanbul, also a Christian city, and stole the golden objects from the churches.

Despite the fact that Christianity is a religion of love and pacifism, the Crusaders slaughtered innocent people in the name of Christ. They misunderstood their religion.

No doubt, all this barbarism was utterly against Christian political doctrine. That is because, Christianity, in the words of the Bible, is a "gospel of love". In the Gospel according to Matthew, it is said that Jesus said "Love your enemies and pray for those who persecute you" to his followers (Matthew, 5/44) In the Gospel according to Luke, it is said that Jesus said"If someone strikes you on one cheek, turn to him the other also." (Luke, 6/29) No doubt, in no part of the New Testament, is there reference to the legitimacy of violence; murdering innocent people, on the other hand, is unimaginable. You can find the concept of "massacre of the innocents" in the Bible; yet, only in the cruel Jewish King Herod's attempt to kill Jesus while he was a baby.

While Christianity is a religion based on love that accommodates no violence, how did Christian Crusaders carry out the most violent acts of history? The major reason for this is that, Crusaders were mainly made up of ignorant people who could better be defined as "rabble". These masses, who knew almost nothing about their religion, who had never read or even seen the Bible once in their lifetime, and who were therefore completely unaware of the moral values of the Bible, were led into barbarism under the conditioning of Crusaders' slogans as "God wills it".

It is worth mentioning that in that period, Eastern Christians - the people of Byzantium, for instance - who were culturally far ahead of Western Christians, espoused more humane values. Both before and after the Crusaders' conquests, Orthodox Christians managed to live together with Muslims. According to Terry Johns, the BBC commentator, with the withdrawal of the Crusaders from Middle East, " civilized life started again and members of the three monotheistic faith returned to peaceful coexistence." [1] The example of the Crusaders is indicative of a general phenomenon: The more the adherents of an ideology are uncivilised, intellectually underdeveloped and "ignorant", the more likely they are to resort to violence. This also holds true for ideologies that have nothing to do with religion. All communist movements around the world are prone to violence. Yet the most savage and blood-thirsty of them was the Khmer Rouge of Cambodia. That is because they were the most ignorant.

Just as ignorant people may take a violence-ridden opinion to the point of insanity, so they may confuse violence with an opinion against violence (or to religion). The Islamic world also experienced such cases.


The Bedouin Character in the Qur'an

In the period of our Prophet, there existed two basic social structures in Arabia. City-dwellers and Bedouins (Desert Arabs). A sophisticated culture prevailed in Arab towns. Commercial relations linked the towns to the outer world, which contributed to the formation of "civilized life" among Arabs dwelling in cities. They had refined aesthetic values, enjoyed literature and, especially poetry. Desert Arabs, on the other hand, were the nomad tribes living in the desert who had a very crude culture. Utterly unaware of arts and literature, they developed an unrefined, harsh character.

Islam was born and developed among the inhabitants of Mecca, the most important city of the peninsula. However, as Islam spread to the peninsula, all tribes in Arabia embraced it. Among these tribes were also Desert Arabs, who were somehow problematic: their poor intellectual and cultural background prevented them from grasping the profundity and noble spirit of Islam. Of this God states the following in a verse:

The Desert Arabs are more obdurate in disbelief and hypocrisy and more likely not to know the limits which God has sent down to His Messenger. God is All-Knowing, All-Wise. (Surat at-Tawba: 97)

The Desert Arabs, that is, social groups who were "obdurate in disbelief and hypocrisy" and prone to disobey God's commands, became a part of the Islamic world in the Prophet's lifetime. In latter periods, they became a source of trouble for the Islamic world. The sect called "Kharijis" that emerged among Bedouins was an example. The most distinctive trait of this perverse sect (which was called "Kharijis" the rebels because they greatly deviated from Sunni practises), was their extremely vulgar, wild and fanatical nature. The "Kharijis", who had no comprehension whatsoever of the essence of Islam or of the virtues and the values of the Qur'an, waged war against all other Muslims and based this war on a few Qur'anic verses about which they made distorted interpretations. Furthermore, they carried out "acts of terrorism". Caliph Ali, who was one of the closest companions of the Prophet and was described by him as the "gate of the city of knowledge", was assassinated by a Kharijite.

In latter periods, "Hashashis" (Assassins), another brutal organisation, emerged; this was a "terrorist organisation" made up of ignorant and fanatical militants bereft of a profound understanding of the essence of Islam and thus who could be readily influenced by simple slogans and promises.

In other words,just as the Crusaders distorted and misinterpreted Christianity as a teaching of brutality, some perverted groups emerging in the Islamic world misinterpreted Islam and resorted to brutality. What is common to these sects and the Crusaders was their "Bedouin" nature. That is, they were ignorant, unrefined, uncultivated, vulgar, and isolated people. The violence they resorted resulted from this social structure, rather than the religion to which they claimed to adhere.


The Actual Source of Terrorism: The Third World Fanaticism

These examples from history are enlightening for a better understanding of the phenomenon, the so-called "Islamic terror", which is nowadays on the top of the international agenda. That is because those who emerge and carry out acts of terrorism in the name of Islam or those who back such acts -these people, no doubt, represent a minority in the world of Islam- stem from this "Bedouin character", not from Islam. Failing to understand the essence of Islam, they try to make Islam, essentially a religion of peace and justice, a tool of barbarism, which is simply an outcome of their social and cultural structure. The origin of this barbarism, which may well be called the "Third World Fanaticism", is the benighted initiatives of people who are devoid of love for humans.

It is a fact that, for the last few centuries, Muslims in all corners of the Islamic world, are being subjected to violence by Western forces and their affiliates. The colonialist European states, local oppressive regimes or colonialists backed by the West (Israel, for instance) caused great suffering for Muslims at large. However, for Muslims, this is a situation that has to be approached and responded to from a purely Qur'anic stance.

In no part of the Qur'an does God command believers to "respond to violence with violence". On the contrary, God commands Muslims to "respond to evil with goodness":

A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend. (Surat al-Fussilat: 34)

It is no doubt a legitimate right of Muslims to react against cruelty. However, these reactions should never turn into a blind hatred, an unjust enmity. God warns about this in the following verse: "... Do not let hatred for a people who debar you from the Masjid al-Haram incite you into going beyond the limits. Help each other to goodness and heedfulness. Do not help each other to wrongdoing and enmity. Heed God Allah (alone)..." (Surat al-Ma'ida: 2)

Consequently, carrying out terrorist acts under the pretence of "representing the oppressed nations of the world", against the innocent people of other nations is by no means compatible with Islam.

Another point that deserves a special mention here is that all the Western world cannot be held responsible for the aforementioned colonialist (or "neo-colonialist) violence and oppression against Muslims. Actually, the materialist, irreligious philosophies and ideologies that prevailed in the 19th century are responsible for these dismal acts. European colonialism did not originate from Christianity. On the contrary, anti-religious movements opposing the values of Christianity led the way to colonialism. At the roots of the greatest brutalities of the 19th century lies the Social Darwinist ideology.

In the Western world today, there are still cruel, mischievous and opposing elements as well as a culture dominated by peaceful and just elements that have its roots in Judeo-Christian faith. As a matter of fact, the main disagreement is not between the West and Islam. Contrary to the general opinion, it is between the religios people of the West and of the Muslim world on the one hand, and the people opposing religion (like materialists and atheists.) on the other.

Another indication that Third World Fanaticism has nothing to do with Islam is that, until recently, this fanaticism has been identified with communist ideology. As is known, similar anti-Western acts of terror were carried out in 1960s and 70s by Soviet-backed communist organisations. As the impact of the communist ideology faded, some of the social structures which gave birth to communist organisations have turned their attention to Islam. This "brutality presented under the guise of religion", which is formulated by the incorporation of some Islamic concepts and symbols into the former communist rhetoric are entirely against the moral values constituting the essence of Islam.

A last remark about this issue is that Islam is not peculiar to a particular nation or geography. Contrary to the dominant Western perception, Islam is not an "Eastern culture". Islam is the last religion revealed to mankind as a guide to the true path that recommends itself to all humanity. Muslims are responsible for communicating the true religion they believe in to all people of all nations and cultures and making them feel closer to Islam.

Anti-Western radicalism once used the communist ideology to support its violence. Now it is trying to use religious concepts.

Consequently, there is a unique solution for people and groups who, in the name of Islam, resort to terror or establish oppressive regimes and turn this world into a dreadful place instead of beautifying it: revealing the true Islam and communicating it so that the masses can understand and live by it.


Conclusion: Recommendations to the Western World

Today, the Western world is concerned about the organisations that use terror under the guise of Islam and this concern is not misplaced. It is obvious that those carrying out terror and their supporters should be punished according to international judicial criteria. However, a more important point to consider is the long-term strategies that have to be pursued for viable solutions to these problems.

The assessments above reveal that terror has no place in Islam. They further show the inherently contradictory nature of the concept of "Islamic terror". This provides us with an important vantage point:

1) The Western world, especially the United States, will surely take the most dissuasive measures to cope with terror and it has the right to do that. However, it has to state explicitly that this is not a war waged against Islam and Muslims but, on the contrary, a measure serving the best interests of Islam. The "Clash of civilisations", the dangerous scenario envisioned in the 90's should be at all costs prevented.

2) Support should be provided for the spread of "True Islam", which is a religion of love, friendship, peace and brotherhood, and for its true understanding by Islamic societies. The solution for radical factions in Islamic countries should not be "forced secularisation". On the contrary, such a policy will incite more reaction from the masses and feed radicalism. The solution is the dissemination of true Islam and the appearance of a Muslim role-model who embraces Qur'anic values such as human rights, democracy, freedom, good morals, science and aesthetics, and who offers happiness and bliss to humanity.

3) The source of terrorism is ignorance and bigotry and the solution is education. To the circles who feel sympathy with terror, it should be said that terror is utterly against Islam, that terror only does harm to Islam, Muslims and to humanity at large. Besides, these people have to be provided with education in order to be purified of this barbarism. The United States' support to such an education policy will yield very positive results.

Our hope is that these measures will help to the world get rid of terrorism and all other bigoted, brutal, barbarous structures. With its Christian-dominated culture and population, the United States, that defines itself as "a nation under God", is in fact a real friend of the Muslims. In the Qur'an, God draws attention to this fact and informs us that Christians are those who are "most affectionate to those who believe". (Surat al-Ma'ida: 82)

In history, some ignorant people (for instance, Crusaders) failed to understand this fact and caused conflicts between these two great religions. To prevent the repetition of this scenario, true Christians and Muslims need to come together and co-operate.

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Notes

1- Alan Ereira, David Wallace, C r u s a d e s : Terry Johns Tell the Dramatic Story of Battle for Holy Land, BBC World Wide Ltd., 1995.

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Hajj - Inner Dimensions

The Inner Dimensions of Hajj
Abul Ala Maududi

Nature of journey for Hajj

The people of the world are usually aware of two kinds of journey.

One journey is that which is made to earn livelihood. The second one is that which is undertaken for pleasure and sight-seeing.

In both [of] these journeys, a man is impelled to go abroad by his need and desire. He leaves home for a purpose of his own, he spends money or time for his own requirements, therefore, no question of sacrifice arises in such a journey.

But the position of this particular journey which is called Hajj is quite different from that of other journeys.

This journey is not meant to gain any personal end or any desire of Nafs. It is intended solely for Allah, and for fulfillment of the duty prescribed by Allah.

No person can prepare himself to undertake this journey until and unless he has love of Allah in his heart as well as fear of Him, and feels strongly that the Fard (obligation) ordained by Allah is incumbent on him.

Therefore, whosoever sets out for Hajj parting from his family and relatives for a long period, allowing his business to suffer, spending money and bearing the rigors of the travel, he furnishes by his act of devotion a proof of the fact that there is in his heart fear of God and love for Him as also a sense of duty.

[It also indicates] that he possesses the strength to leave his home, when called upon to do so, for the cause of God, and that he can face hardships and willingly sacrifice his wealth and comfort for the pleasure of God.

Inclination towards virtue and piety

When the pilgrim gets ready for the journey with this holy intention, his disposition assumes a different color.

His heart, which is aflame with exuberance of the love of God and which is pulsating with a longing to visit His House, starts harboring only virtuous thoughts.

He does penance for past sins, seeks forgiveness from people whom he might have wronged, tries to render his due to others where necessary so as not to go to God's court trammeled with the unfulfilled rights of his fellow beings, shuns vice and develops fondness for virtue.

Then, as he steps out to begin the journey, the more he proceeds toward the House of God, the more keen he becomes to do good deeds. He is careful to see that nobody is harmed by him, while he tries to render whatever service or help he can to others.

His own nature desists from abuse, indecency, dishonesty, squabbles and bickerings because he is proceeding on the path of God.

A man may be making [a] journey towards the Divine Haram and yet indulging in bad habits? How can such a shameless thing be possible [for] anybody?

Thus the entire journey of his constitutes a complete ‘Ibadah.

Oppression and vice can find no place in contrast to all other types of journey. This is the one which continuously keeps on purifying man's Nafs. It is like a great reformatory course to be compulsorily gone through by every Muslim who sets out to perform Hajj.

Blessings and effects of Hajj

From all the details you have heard you can judge that during the period of two to three months, from the time of deciding and preparing for Hajj to the time of returning home, what great effects are produced in the heart and mind of man!

The process entails sacrifice of time, sacrifice of money, sacrifice of comfort, sacrifice of several worldly relations and sacrifice of many corporeal desires and pleasures.

And all this simply for the sake of Allah, with no selfish end.

Then, together with piety and virtuousness, the incessant remembrance of God and the longing and love of Him pervading the mind of the pilgrim, all leave a firm impression on his mind which lasts for years to come.

[On] reaching this sacred land he witnesses at every step the relics of those who sacrificed everything [of] theirs in servitude and obedience to Allah.

They fought against the pagan Arabs, suffered tortures, became migrants, suffered unbearable hardships, but ultimately did raise aloft the Word of God and did not rest content till they subdued every such false power which wanted man to become subservient to other entities than Allah.

A lesson in courage and determination, which a devotee of God can draw from these clear signs and sacred relics, can hardly be available from any other source.

If the attachment developed with his focal point of Deen (religion) through the circumambulation of [the] Ka'bah [and] the rehearsal of a Mujahid's life [through] the rites (Manasik) of Hajj (such as running about, and repeated departures and halts) are combined with Salah, fasting and Zakah, and they are all seen conjointly, you will realize that these processes constitute a training or some big task which Islam wants Muslims to execute.

For this reason, Hajj has been made compulsory for those who are solvent enough and are capable to undertake the journey [to and from the] Ka'bah so that, as far as possible, Muslims in the largest possible number remain equipped in every period after having fully gone through this training.

Hajj: a collective ‘Ibadah

[You] will be unable to appreciate fully the benefits of Hajj unless you keep in view the fact that each and every Muslim does not perform Hajj individually but that only one single period has been fixed for Hajj for the Muslims of the whole world, and, therefore, [hundreds of thousands] of Muslims jointly perform it.

What I have stated before has only brought home to you the effect produced by this ‘Ibadah on every Hajji individually.

Now I shall explain to you[...] how these benefits have been enhanced 100,000-fold by appointing one single period of Hajj for the entire world.

The excellence of Islam lies in this very fact that by one stroke it achieves not only two but 1,000 purposes.

The advantages of offering Salah singly are by no means small but by making it conditional with congregation, enforcing the system of Imamat in Salah and by enlarging the congregations of the Friday and Eidain [the two Eid] prayers, its benefits have been increased to a limitless extent.

The observance of fasting separately by each person is also a very big source of reformation and training but by appointing only one month of Ramadan for all Muslims, these benefits have been increased so much that they cannot be counted.

Zakah too has many advantages even if dispensed individually. But with the establishment of Bait-ul-mal (Public Exchequer of the Islamic State) its usefulness has been increased to such a great extent that you cannot estimate it till such time as an Islamic government is formed and you witness with your eyes how much goodness and plentifulness result from collecting the Zakah of all Muslims at one place and distributing it among the deserving persons in organized form.

Similar is the case of Hajj. If every [person] were to perform Hajj singly, even then it will bring about a big revolution in his life but by formulating the rules for all the Muslims of the world to perform it together at one time, its benefits have been increased to a limitless degree.

Growth of piety and virtuousness

When every intending Hajji [decides] to perform Hajj and immediately with this intent the virtues of fear of God, piety, penance, Istighfar (seeking forgiveness from God) and good morals begin to cast their influence on him; [when] he starts [saying] farewell [to] his relatives, friends, professional and other associates; and [when he] settles all his affairs as if he is no longer the same man as before (his mind is now pure and clean because of the newly-kindled spark of love of God), you can imagine the effect of the changed condition of the Hajji on so many people around [him].

And if every year in each of the different parts of the world 100,000 Hajjis at an average get prepared for Hajj in this manner, their influence will improve the moral state of a vast number of people.

Then the hearts of [a] large number of people [will be] warmed at places through which the Hajjis' caravans pass, by seeing them, meeting them and by hearing from them the [sound] of Labbayk, Labbayk.

There will be many whose attention will be diverted towards Allah and Allah's House, and the eagerness for Hajj will create a stir in their slumbering souls.

And when these people, filled with the thrill of Hajj, return from the Center of their Deen to their cities and towns spread over all parts of the world and [are] met by numerous persons, then this [ interchange] and the accounts related by the former of their Hajj experience enliven religious sentiments among countless circles.

Contemplations On Hajj

Contemplations for the One Performing Hajj
By Dr. Saleh As-Saleh
Excerpted from the book Hajj & Tawhid

This is a journey that was taken by Prophets and Messengers before you. Those who take the path of the Prophets magnify the Tawhid of Allah and His House. There are those, however, who come to perform Hajj and their hearts are attached to other than Allah. They invoke the dead and the righteous, whether present or absent. This is the opposite of Tawhid, it is shirk no matter what they call it because it is setting up rivals besides Allah. So, free your intention from any kind of devotion to other than Allah. Repent and come with a sincere heart submitting to Allah remembering what Ibrahim and his son Isma'il said when they were raising the foundations of Allah's House, the Ka'bah:

Oh our Rabb! Accept from us and make us submit to You in Islam and show us our Manasik [all the rites of Hajj] and accept our repentance.

[Noble Quran 2:128]

You are set to depart and you may or may not return to your home. Make this journey to Allah's House as Allah wants it. Think of the next journey that is surely coming, the one that leads to the meeting of Allah, Most High. This raises questions like: What did I prepare for that Day? Am I following Allah's Commands? Am I a follower of the Sunnah of Muhammad Peace be upon him? Do I really know Allah? Am I a believer that Allah is above the seven heavens over His 'Arsh as He has stated in His Book and as His Messengers have asserted? Am I a believer that believes Allah has a true Face that suits His Majesty as He has affirmed in the Quran and as has been affirmed by His Prophet Muhammad (peace be upon him)? Am I believer in all of Allah's Names, Attributes and Actions which He has affirmed in His Book and by His Messengers? Or do I just take and accept by my doubt, rejecting, or distorting (through figurative interpretation of His Attributes) the meanings of Allah's Attributes and Actions? And invoke not any other ilah [god] along with Allah, La ilaha ila huwa [none has the right to be worshipped but He], Everything will perish save His Face. His is the Decision, and to Him [all] shall be returned. [Al-Qasas 88]

Know, may Allah's Mercy be upon you, that when you reach the Miqat there is another Miqat that is still to come. It is the Miqat (appointed meeting) on the Day of Resurrection:

Say [O Muhammad]: [Yes] verily, those of old, and those of later times. All will surely be gathered together for an appointed Meeting of a known Day.

[Noble Quran 56:49-50]

When you start saying the Talbiyah remember the Command of Allah to Prophet Ibrahim:

And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from deep and distant [wide] mountain highways [to perform Hajj].

[Noble Quran 22:27]

The Talbiyah you make is in response to Prophet Ibrahim's proclamation to visit Allah's house of worship. Allah is Most Great.

Upon entering Mecca remember that you are in the Secure Sanctuary:

Have We not established for them a secure sanctuary [Mecca], to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.

[Noble Quran 28:57]

Let one commit himself to repentance, having a good opinion of Allah, hoping that Allah will grant him security from His Punishment.

You will enter one of the gates of al-Masjid al-Haram. Then there you are before the magnificent House of Allah, Most High, the Ka'bah. Now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He, the Mighty and Majestic, will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying "alhamdulillah," but also by obeying Allah while on Hajj and for the rest of your life.

You start your Tawaf (circling the Ka'bah) knowing that it is a great time for magnifying Allah the Exalted. Remember Him by His Names, Attributes, and Actions. Also while in Tawaf try to reflect upon the time when Prophet was prevented from doing the same thing you are doing today. Then think about what he did in clearing out the site from the symbols signifying worship to other than Allah! All idols were demolished. Busy yourself with Du'a. Ask Allah, the Most Great, to make you hold to the correct belief and Path of the salaf and make you die on it. Ask Allah to save you from all forms of shirk and Bid'ah.

While in Sa'i (walking between As-Safa and Al-Marwah), contemplate on Haajar, the mother of Isma'il, when she asked her husband Ibrahim(peace be upon him), "Did Allah order you to do this (leaving her and her baby Isma'il in Mecca)? He said: "Yes." Her great response was: "Then He (Allah) will not neglect us!" Think about this great dependence upon Allah when you are in the Sa'i walking the same path which Haajar took in search for water and for the means of life around the mounts of Safa and Marwah. Think about her endurance, perseverance and trust in Allah. The Sa'i exemplifies the strong belief that we are in need for the One Who Sustains and Provides, Allah, the Exalted. Think about Ibrahim's invocation on his way homeward to Palestine:

O our Rabb! I have made some of my offspring to dwell in a valley with no cultivation, by Your Sacred House [the Ka'bah at Mecca]; in order, O our Rabb, that they may offer prayers perfectly, so fill some hearts among men with love towards them, and [O Allah] provide them with fruits so that they may give thanks.

[Noble Quran 14:37]

Men and fruits came to Mecca from many places. Ibrahim (peace be upon him) returned to visit and later to share with his son Isma'il the noble task of raising the foundations of the Ka'bah.

The standing on 'Arafat is the Hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allah, manifest your 'Ubudiyyah to Him Alone through Du'a, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you may gain on this day.

You gathered the pebbles and you are about to embark on stoning the Jamarat. This is an act of obedience and remembrance of Allah, Most Magnificent. The Prophet (peace be upon him) said: When you cast the small pebbles (i.e. at the Jamarat), it will be a light for you on the Day of Resurrection. [Reported by At-Bazzaar in his Zawa'id (p.113) on the authority of Ibn Abbas. This Hadith is reported by Sheikh Al-Albani (may Allah have mercy upon him) in Silsilat al-Ahadith as-Sahihah. V. 6 Hadith 2515.]

When performing the sacrifice remember the saying of Allah:

It is neither their meat not their blood that reaches Allah, but it is your devotion that reaches Him.

[Noble Quran 22-23]

When you have completed you Hajj, do not think that the remembrance of Allah has ended. Listen to what Allah says:

So when you have accomplished your Manasik (i.e. the rites of Hajj) remember Allah as you remember your forefathers or with far more remembrance.

[Noble Quran 2:200]

Special Note: If you go to Medina then the objective of your visit should be according to the Sunnah and not Bid'ah. Your intention is to set on a journey to visit the Prophet's mosque and not his grave. When you reach the mosque and your pray upon entering then you may go to the grave and say, "As-salamu 'alayka ayyuhan-nabiyy." The position of the scholars regarding visiting the gravesites by women can be summarized as follows:

disliked but not unlawful

Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of Shari'ah at the gravesite, then she should be prevented from visiting the graves

forbidden

A grave sin

Many scholars state that women visiting the Prophet's mosque may pronounce the salaam upon the Prophet (peace be upon him) away from the gravesite since it is confirmed by many Ahadith that the salaam is related to the Prophet (peace be upon him) wherever the person may be. The Prophet (peace be upon him) is in a state of barzakh ( as state of existence that begins with death and lasts until the Day of Resurrection,) the nature of which is only known to Allah, Most High.

[Ash-Sharh-ul-Mumti' V5. pp. 475 -478]

The same salaam is also mentioned when you pass by Abu Bakr and 'Umar without innovations like:

Visiting the grave of the Prophet (peace be upon him) before praying in the mosque.

Making Du'a facing the grave

Seeking nearness to Allah by means of the Prophet (peace be upon him). This is a prohibited form of Tawassul. (method of communicating or getting close to Allah)

Seeking intercession from the Prophet (peace be upon him).

Placing the hands upon the grills around the room containing the Prophet's grave to seek blessings, etc."' (Refer to Sh. Al-Albani's book Manasik al-Hajj wal 'Umrah for more details.

Remember the Prophet's (peace be upon him) sayings:

"Do not make my grave an Eid (place of celebration)"

[Abu Dawud, Ahmed]

"May Allah's curse be on the Jews and the Christian for taking the graves of their Prophets as places of worship"

[Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i, Ibn Majah]

"Those before you took the graves of their Prophets as places of worship. Do not take graves as places of worship for verily I forbid you to do so."

[Muslim]

The journey is not meant to gain any material reward. It is a selfless sacrifice solely for Allah, Most Majestic. It demands true love and fear of Him. It should be performed with full consciousness of one's heart, with full humility and submission to Allah. It should not be thought of as a tourist-type excursion or be performed as mere physical rites. It develops sincerity, piety, humility, self-control, sacrifice, and true knowledge of the meaning of submission and obedience to Allah, Most High. It helps the pilgrim to be a better person who is devoted to Allah in every aspect of his life.

Prophet's Farewell Pilgrimage

Prophet's Farewell Pilgrimage
Dr. Akram Diya Al Umari and Muhammad Zeeno

Hajj is one of the five pillars of Islam and was made obligatory in the tenth, ninth or sixth year, according to different reports [Ibn Kathir, al Bidayah wa al Nihayah, 5/109]. In the tenth year the Prophet (peace be upon him) announced that he intended to perform hajj; this was the only time that he performed hajj after the Hijrah to Medina. The Muslims came from all over the Arabian Peninsula to perform hajj with him. He left Medina five days before the end of Dhul-Qa'dah [Ibn Hajar, Fath al Bari, 8/104; Ibn Ishaq, with a Hasan Isnad (Sirat ibn Hisham, 4/272). Ibn Kathir, al Bidayah wa al Nihayah, 5/111. This is the same as Ibn Ishaq's report. He said, "Its Isnad is Jayyid."]. When he halted in Arafat, the following ayah was revealed to him:

This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.

[Noble Quran 5:4] [Sahih al Bukhari, Fath al Bari, 8/108]

The Muslims learned the rituals of the hajj from the Prophet (peace be upon him) when he said: "Take your rituals from me." His hajj was full of laws pertaining to the Shari'ah, especially matters pertaining to the hajj, and general advice and laws which were mentioned in the Sermon of Arafat. For this reason, the scholars showed great interest in the farewell pilgrimage and derived many laws from it, dealing with the rituals of hajj and other matters, of which the books of fiqh and Hadith explanation are full. Some of the scholars wrote books dealing specifically with the farewell pilgrimage.

A large gathering of Muslims participated in the event. They listened to the farewell sermon Khutbat al-Wada' which he gave at Arafat in the middle of the Ayyam al-Tashriq (three days following the tenth of Dhul-Hijjah).

"Verily your blood and your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this land of yours. Behold! Everything pertaining to the days of ignorance is under my feet 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`ah ibn al Harith. And the usury Riba 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 God concerning women! Verily you have taken them on the security of God, and intercourse with them has been made lawful unto you by words of God. You too have rights over them, and 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 God, and if you hold fast to it you would never go astray. And you would be asked about me (on the day of resurrection), (now tell me) what would you say? They (the audience) said: "We bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel." He (the narrator) said: "He (the Prophet) then raised his forefinger toward the sky and pointed it at the people (and said): "O God, bear witness, O God, bear witness." [The report is from Sahih Muslim, 4/38-43, from the Hadith of Jabir ibn `Abd Allah. Al Sheikh Muhammad Nasir al Din al Albani made some brief additions to it, from other books of Hadith which narrated the Hadith of Jabir with some Sahih additions (Hijjat al-Nabi, pp. 71-73). See the report of Jabir in Hadith in Hijjat al-Nabi, 38-41. See part of the khutbah in Sahih al Bukhari, Fath al Bari, 8/108). Ibn Ishaq mentioned the long text of the farewell khutbah without Isnad. Imam Ahmad mentioned the long text of the khutbah of the farewell pilgrimage, which was given in the middle of the Ayyam al Tashriq. Its Isnad includes `Ali ibn Zayd ibn Jad`aan, who al Hafiz ibn Hajar, in al Taqrib, said was weak. Al Banna said, "Al Bazzar narrated a similar report with the same meaning from Ibn `Umar with a different Isnad." The Imams of Hadith narrated parts of it in their books, in different chapters, through Sahih isnads; and Allah knows best. (Al Fath al Rabbani, 279-281)]

He delivered another sermon at Mina, when he said, "Do not return to Kufr, killing one another, after I am gone." [Sahih al Bukhari, Fath al Bari, 8/107; Muslim, Sahih, 1/82]

[End of excerpt from Dr `Umari's work]

From Benefits of this Great Sermon:

[Adapted from Masa'il Muhimma `an il-`'Umrah wa'l-Hajj by Muhammad Jameel Zeeno]

Prohibition of shedding innocent blood, and taking of wealth without right, which stresses Islam's protection of souls.

Nullification of validity of actions of Jahiliyyah

Prohibition of taking Riba (usury and interest), which is an increase on the principal, whether small or large. Allah the Most High says:

But if you repent, you may have your capital.

[Noble Quran 2:279]

Admonition to fulfill and give women their rights, and to deal with them in goodness. Many authentic Hadiths have been narrated in this regard, which elucidate their rights and warn against taking them unjustly.

Advice to strongly cling to the Book of Allah, in which lies the honor of Muslims and their victory. Likewise, the order to stick to the Sunnah, which explains the Quran, for verily the reason for Muslims' weakness today is their leaving of judging by the Book of Allah and the Sunnah of His Messenger. There will be no victory for Muslims except by returning to these two Sources.

Testimony of the Companions that the Messenger of Allah (peace be upon him) conveyed the message, discharged his trust and counseled the Ummah.

Order to take rituals of Hajj and other rituals from the Prophet's sayings, actions and tacit agreements.

Subtle indication that the Prophet's farewell would soon come.

Warning against fighting and killing among Muslims, which is disbelief in action, which does not take one out of the fold of Islam, as in his (peace be upon him) saying: "Cursing a Muslim is Fusuq, and fighting him is kufr." [Agreed upon]

Black Stone An Idol? Hajj a Pagan Right?

Black Stone An Idol? Hajj a Pagan Right?
Abdus-Samad Sharafuddin

Let us examine closely the square-structured Ka'bah (The Holy House) at Mecca, in Arabia, wherein in its Eastern corner lies the Black Stone set up chest-high. Every pilgrim in Mecca tries to kiss and caress it fondly, the first thing upon arrival there. This action marks the start of the act of Tawaf. The word "Tawaf" is an Arabic infinitive noun which means to circle, compass or move around something. A pilgrim has to circle the Ka'bah seven times, to complete Tawaf. Each one of the seven rounds begins by kissing or caressing if possible, or by simply pointing at the Black Stone. The Black Stone thus, serves to mark the start of each round. Tawaf is one of the integral parts of Pilgrimage (Hajj), which is also performed, as a separate act of worship at any time. Thus we find the Ka'bah continually being circled by people day and night.

THE REAL IMPORTANCE OF TAWAF

Circumambulating the Ka'bah and kissing the stone are in fact considered the Tawaf's outer aspects, apart from its inner significance. They resemble something like the standing, bowing, prostrating and sitting postures observed in the daily Islamic prayers. Yet, the prayer postures, as well as the circling around the Ka'bah coupled with kissing, both form the outward shell of the chaff, which preserves the grain. The grain of the Tawaf lies in the lofty meanings of the Pilgrim's recitation and prayers, in the soul-stirring emotions surging in his heart - such as his extreme love for Allah, his awe of Him, and his high hopes in Him. Examine, for instance, the words brimful of God's oneness, which the pilgrim utters. It is his regular formula, at the start of each round of the Tawaf, as he kisses, caresses, or points at the Black Stone, declaring: "(I begin) in the Name of Allah who is Most Great. O Allah! (I perform) believing in thee, confirming Thy Book, fulfilling Thy Pledge, and following the Way of Thy Prophet, Muhammad - Blessing and peace upon him!" As such, the Tawaf around the Ka'bah is done solely in the Name of the One Supreme Allah, and that it is never done in the name of any other deity, nor for the Black Stone itself, as others allege. The operation of Tawaf is in compliance with the Holy promise the pilgrim has committed with His Lord. He does it as a believer in the One God, not as an idolater, but as a conformer of Allah's revealed Books, and as a follower of His Prophet (peace be upon him). Far from worshipping the Stone, the Pilgrim is kissing it, or pointing at it, just as was done by the Prophet (peace be upon him) in his time.

GLORIFYING THE ONE GOD

Find out, how the pilgrim goes on glorifying Allah the most High, while performing the rounds, with these noble hymns: "Glory be to Allah! All Praise be to Allah! There is no deity save God. Allah is Most Great! There is no handling, nor power, save by Allah's Help." A Monotheist (One-God worshipper) holds these sublime prayers far more valuable than the earth's entire riches. With these, he praises his One and Only Lord, as he circles a spot made Holy by the presence of His House. Is there any remotest trace of Polytheism (multi-god worship) or Idolatry in such an act?

A SELECT PRAYER As he has left all his worldly affairs behind, the pilgrim, besides praising Allah, also goes on praying for his worldly betterment, in between. Here is his all-embracing prayer to Allah, the Benevolent: "O Allah! Make me content with my appointed lot, and bless me therein. And make good to me all, my losses and needs."

THE TWO-WORLD PRAYER

Unlike unbelievers, the pilgrim has a living faith in the coming, eternal hereafter. He does not fail here, therefore, to say the best possible prayer man could ever ask. It is from the Quran itself, and combines both the good of this world and the world to come in his supplication as follows:

O Lord! Bestow upon us the good in this world and the good in the hereafter. And save us from the torment of the fire.

[Noble Quran 12:201]

COULD A STONE BE GOD?

Although so reverently kissed and caressed during the Tawaf, the Black stone, in one of the corners of the Ka'bah, is no graven image for the pilgrims to worship. That is the last thing any One-God worshipper could ever imagine. For a stone is just a mere stone after all. It has no power whatsoever to do good or inflict harm to any one, apart from Allah, the Sole Deity of mankind. That is a thing cherished either knowingly, ignorantly or figuratively - by those who take to stone-worship instead of God-worship, a belief and practice as unholy as it is senseless. This is why the Black Stone becomes a mystery to such people, and so, some out of ignorance openly charge that Muhammad (peace be upon him) did break every Idol in Islam except one - meaning the Ka'bah, or the Black Stone. Why, even unwitting Muslims get easily confused about the Black Stone. It was hence that 'Umar the second Caliph, did well to remove this hidden doubt from the mind. So when he came to kiss the Stone, he cried out publicly to it: Narrated 'Abis bin Rabi'a: 'Umar (May Allah be pleased with him) came near the Black Stone and kissed it and said, "No doubt, I know that you are a stone and can either harm anyone nor benefit anyone. Had I not seen Allah's Messenger (peace be upon him) kissing you, I would not have kissed you. Summarized Sahih Al-Bukhari, Al-Hajj, page 396 No. 808 on the Black Stone.

TRUE STORY OF THE BLACK STONE

More than five thousand years ago today, the father of the Prophets, Prophet Ibrahim (peace be upon him) the Upright (Hanif), had built the present structure of the Ka'bah under Allah's own orders. He (peace be upon him) had built it along with his youthful son, Ishmael (peace be upon him), forefather of the Arabs. This is how the Quran describes their building it together:

And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah) at Mecca, (saying), 'Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, all Knower.

[Noble Quran 2:127]

The father and the son, true Monotheists (Muslims), were thus raising the foundations with trembling hearts, for the Muslims are Allah's most devoted servants, ever fearful of his displeasure. While building the Ka'bah, therefore, both of them were afraid that Allah may not accept their humble service, hence that prayer of theirs. How touching of such fidelity, how moving of such humility towards Allah the Great! It is the essence of Monotheism, the ideal pattern of Faith and Actions great and small for all Muslims to follow. When raised to a certain height, Ibrahim (peace be upon him) ordered his son to choose a piece of stone to mark the main cornerpoint. Even as the lad was searching for it, the Archangel Gabriel appeared with the Black Stone from Heaven.

Prophet Muhammad (peace be upon him) said: "The Black stone descended from heaven, when it was whiter than Milk, but people's sins have blackened it". Tirmidhi, Kitab Al-Hajj, the Black stone,

Abraham (peace be upon him) took it up and fitted it in, and there it stands up to this day. It is a heavenly stone, then, and not an earthly one. It was selected by Allah for His Holy House (the Ka'bah).

TEACHING THE PILGRIMAGE RITES

The building thus finished, this is how Ibrahim and Ishmael (peace be upon them) went on further praying to Allah, in the next Verse;

Our Lord! And make us submissive unto you and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of Pilgrimage - Hajj and ‘Umrah etc.) and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

[Noble Quran 2:128]

Thereupon Allah taught them through revelation the pilgrimage rites, which includes the Tawaf.

IS KISSING ESSENTIAL?

We have known the working procedure of the Tawaf, it consists of circling around the Ka'bah seven times. Each circle begins by kissing the Black Stone, or by caressing it, which is its normal procedure. But Tawaf is not a one-man business, hundreds, even thousands, are circling the Ka'bah at one and the same time. How could each person kiss the Black Stone separately? Naturally, when so over-crowded, the kissing will have to be dispensed with by some or many of them. At such times it is quite enough therefore, to face the Black Stone from any distance, and only point at it by one's right hand, at the start of each round. The pilgrim then recites his formula and proceeds on.

HISTORY UNFOLDS A RARE ASPECT

Assuming that the Black Stone is missing for one reason or another, does it render the Tawaf and Pilgrimage invalid and void on such account? Absolutely not. This is exactly what has already happened in the history of Islam. The Karamathians (Arabic: al-Qaramitah), the most un-Islamic sect in Islam, had removed the Black Stone during their mad merrymaking in the year 317 AH/980 AD. They carried it away with them to their territory in Al-Ahsa (in the Arabian Gulf). After keeping it there for twenty years, they had returned it back to Mecca in the year 339 AH (see shorter Encyclopedia Leiden 1953, P. 219). In such an event, the Shari'ah (Law) maintains that the pilgrim shall perform his Tawaf without the Black stone. Instead of the Black Stone, the pilgrim shall touch its place at the corner of the Ka'bah, or point at its spot, and continue his Tawaf. Thus the total absence of the Stone itself makes no difference in the validity of the Tawaf and the Pilgrimage. This shows how tiny a part is being played by this stone. How ignorant of others and how childish, therefore, sounds the charge that it is the "most Precious Idol preserved by Islam"!

DOES KISSING MEAN WORSHIPPING?

Kissing a stone is not a sign of its worship at all. Kissing the Black Stone cannot be twisted into an idol worship, for the stone is no image, just as mere kissing is not worshipping by a mere imagination. Anyone might allege that Muslims do worship a certain 'idol'. But the fact remains that they do not worship anything save God, the One. The idol and its worship simply do not exist. The Bible is kissed in law courts; does that mean then that it is worshipped? Moreover, parents kiss their children lovingly, without any trace of worship in it at all. A big question-mark that should come to one's mind are the pre-Islamic Arab idolaters who had held the Ka'bah. With all their polytheism and idolatry, they too used to circle the Ka'bah and kiss the Black Stone. Had their kissing been an act of idol- worship, why then was there still a need for them-despite the presence of the "almighty" Black Stone - to install three hundred and sixty idols therein? This proves beyond a shadow of doubt that it is one thing to kiss the Black Stone under Divine Orders, and quite another to worship a stone or an idol. Most notable, perhaps, is the fact that One-God worshippers do nothing beyond simply kissing the Black Stone. They neither venerate it with folded hands, nor kneel down, nor prostrate themselves, nor squat before it. For all these is done only by idol-worshippers before their idols.

IS THE PILGRIMAGE A PAGAN RITE?

Some non-Muslims think or are made to believe that the Pilgrimage to Ka'bah is purely a pagan rite or one form of idol-worship. That it was being practiced by the Arab idolaters before Islam, and that Islam borrowed it from them. This assumption is further aided by the fact that the Ka'bah itself had been a temple housing no less than three hundred and sixty idols. Nevertheless, this is a pure conjecture belying facts and figures. For it was not the idolaters of Mecca, but Prophet Abraham (peace be upon him), who had initiated and established the holy Pilgrimage thereof, ages ago. On the contrary, it was these very idolaters, the degenerate descendants of Abraham and Ishmael (Peace be upon them), who had defiled Allah's Holy Ka'bah into a huge pantheon. It was these rank idolaters who had injected pagan rites into the purely Islamic Pilgrimage laid down by Prophet Abraham (peace be upon him), one of the greatest worshippers of God. All honor is due to Prophet Muhammad (peace be upon him), the seal of the Prophets and the last of Abraham's (peace be upon him) line of Prophethood, who first swept clean the Holy Ka'bah from its heathen idols. It was he again who restored the original pilgrimage to its pristine purity. The Muslims, are in fact the true followers of the Religion of Prophet Abraham (peace be upon him), the grand-father of Prophet Muhammad (peace be upon him), where pilgrimage to Mecca is a notable heritage as well as an important fixture of the religion. How different could these facts be from the Non-Muslims' random conjecture?

BUILDING THE HOUSE AND PROCLAIMING THE HAJJ

This is how Allah declared to Prophet Abraham (peace be upon him) regarding his Sacred House after showing him the site thereof:

And Remember when We showed Ibrahim (Abraham) the site of the Holy House (the Ka'bah) at Mecca saying: Associate not anything in worship with Me, [La Ilaha ill-Allah (none has the right to be worshipped but Allah - Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow and submit themselves with humility and obedience to Allah), and make prostration in prayer.

[Noble Quran 22:26]

Abraham (peace be upon him) is being himself ordained in this verse to keep perfectly away from idolatry. He is being told, as well, to sanctify the House of God from all kinds of impurities, especially from that of idol-worship. Then follows the two-fold purpose for which that House was being built. First, is its being the center of Tawaf for those who compass it round, and its being the prayer-place for those who pray therein their daily Prayers second. This is as much as to say that the Tawaf and the Pilgrimage do depend upon the house of God, as much as do the prayers. For this reason all those who pray all the world over do turn in the one direction of the Ka'bah at Mecca. After being ordained to build and sanctify God's Ka'bah, Prophet Abraham (peace be upon him) receives in the next verse the command to proclaim the Pilgrimage to the Ka'bah, in this manner:

And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from every deep and distant wide mountain highway to perform Hajj.

[Noble Quran 22:27]

That definitely proves that it was Abraham (peace be upon him) who built the Ka'bah, and that it was also he who proclaimed the Pilgrimage, facts that should equally refute the oft-repeated allegation put forth that pilgrimage was some pagan rite invented by the heathen idolaters, and retained by Islam.

HIGHLIGHT OF PILGRIMAGE

Initiated by Abraham (peace be upon him), and reflected by the Seal of the Prophets, Pilgrimage to the House of God is a unique experience to every true Muslim. For a "Muslim" is essentially the one who shifts from the false to the true Religion - from disbelief to Belief in God, and from multi-god to One-God worship. This trait made Abraham (peace be upon him) a "Perfect" Muslim when he entered the Pantheon at Babylon, and smashed the idols therein to pieces. Allah entrusted him with building His House at Mecca, and tasked him to proclaim the Pilgrimage to it. Henceforth, Pilgrimage to the House of God becomes the most predominant trait of being a Muslim. A haven of absolute freedom, and a sanctuary of perfect peace and security, this Holy Mosque is the only spot on earth set up by Allah for one and all the people alike, without any distinction. It is the House of God wherein all men are equal, none being entitled to own it exclusively. This is told in these words of Allah:

and from Al-Masjid-al-Haram at Mecca which We have made open to all men, the dweller in it and the visitor from the country.

[Noble Quran 22:25]

The message of this Surah 22, verses 26-27 named "The Pilgrimage" itself, is describing the construction of the Ka'bah and its sanctification, it being the focal point of Tawaf as well as the center of Prayers. Thus, the incumbency of Pilgrimage to this "first house of One-God worship", etc. Verses 28-37, do contain the basic elements of the Monotheistic religion of Prophet Abraham (peace be upon him), wherein one of the main objectives emphasized is the need to celebrate the Name of Allah Alone over the animal-whether ordinarily slaughtered, or offered as sacrifices to Allah, as against those offered to the idolaters' idols, as evidenced particularly by verses 28, 30, 34, 36 and 37. "Avoiding the abomination of idols", and "neglecting the word that is false" (telling and witnessing falsehood), these two cardinal sins, have been specially prohibited in Verse 30. But the crowning message of unparalleled importance is the commandment: "Hunafa' Lillah (i.e. to worship none but Allah), not associating partners (in worship, etc.) unto Him...", which is the soul and the heart of Monotheism (one-God worship), and the annihilator of all Polytheism (multi-god worship). This last, but not the least message, is the essence of Pilgrimage, as also the topmost concern and happiness of every Muslim. The Meccan idolaters too, used to perform the Pilgrimage, calling themselves thereby as "Hanifs" (followers of Abraham). And therefore, Muslims are being told to perform the Pilgrimage, and call themselves as "Hanifs" but with this difference: "Being true in faith to Allah, and never assigning partners to Him". Thus the sublime Truths, the essence of the creed: "There is no deity save God", seem to be beyond the comprehension of idol-worshippers, all over the world, and in all ages.

THE FIVE-TIME PRAYERS

This performance of the Pilgrimage -- a colossal feat of Monotheism, is closely knit around the Ka'bah and its surrounding environment. It occurs only once a year, but far more important and surpassing is the performance of prayers in Islam, which are equally connected with the Ka'bah. Prayers are an obligatory duty upon every Muslim. This is why every Muslim anywhere around the world turns towards Allah, facing in the direction of the Ka'bah five times daily. Of course, the Ka'bah is for outward direction to face in one's prayers, though inwardly, one faces his entire heart, to the Lord of the Worlds Himself. In this manner, Muslims are so intimately related to the Ka'bah through their Pilgrimage and Prayers, till the last moment of their lives. Not only this, but every Muslim is made to face the direction of the Ka'bah when breathing his last. Nay, even after death he is buried in his last resting place, i.e. in the grave, so that he faces the same direction of the Ka'bah.

PRAYERS AND SACRIFICE

Both the Pilgrimage and the Prayers are equally connected with the Ka'bah. And offering an animal and the Prayers are major Hajj ceremonies, where both the Prayer and sacrifice are special tokens of the single worship of Allah, with both being jointly dedicated to Him. It is a most sublime dedication the Prophet Muhammad (peace be upon him) was asked to offer in the following words:

Say [O Muhammad (peace be upon him)]: 'Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamin (mankind, jinns and all that exists), He has no partner, And of this I have been commanded, and I am the first of the Muslims.

[Noble Quran 162:163]

And this forms the only straight path, that is the religion of our father Abraham (peace be upon him), which is referred to in the preceding verse:

Say [O Muhammad (peace be upon him)] "Truly, my Lord has guided me to a Straight path, a right religion, the religion of Ibrahim (Abraham).

[Noble Quran 6:161]

INTERNATIONAL GATHERING

On the whole, the Hajj is a unique annual gathering of its own kind. Herein, true Muslims from all over the world come together on the basis of one-God worship, that is pure Monotheism and true Islam. Forgetting their mutual differences of caste, color and social status, they assemble in this international city of Mecca to glorify the One Lord of all creation. Incidentally, they get a rare opportunity here to discuss together all sorts of communal, religious, economic, social and political problems on an all-world scale, after which no better or more beneficial gathering could be imagined. Such a high, all-embracing congregation has been held every year in the House of Allah for thousands of years now. All these manifold benefits are hinted at in the words:

That they may witness things that are of benefit to them.

[Noble Quran 22:28]

Pilgrimage, therefore, is never a pagan rite, but rather the fulfillment of an incumbent duty concerning One-God worship!

INVITATION TO NON-MUSLIMS

This is the legacy left behind by Prophet Ibrahim (peace be upon him) for all posterity to accept and follow, and no people of any country or nation, are an exception to that posterity. Instead of regarding the Pilgrimage duty as a pagan rite, people ought to reflect upon their own age-old idolatry, and accept and follow the religion of our father Abraham (peace be upon him). The hour has come for these very people to proclaim of their own accord: "There is no God Worthy of worship except Allah!" May they perform the Pilgrimage to the House of God at Mecca! And may they offer their Prayers regularly facing towards that same House! Ameen.

Superior Day - for Righteous Deeds

Superior Day - for Righteous Deeds
Abdullah Al-Jibrin

Verily, the praise belongs to Allah, the Most High, and may the Blessings of Allah and Peace be upon His Prophet Muhammad and his family and companions, all of them. It is narrated from Ibn Abbas (May Allah be Pleased with him) that the Prophet (peace be upon him) of said: "There are no days in which righteous deeds done in them are more beloved to Allah than these days, i.e. the ten days (of Dhul-Hijjah). They said: O Messenger of Allah, not even Jihad in the path of Allah? He said: Not even Jihad in the Path of Allah, the Most High, except if a man goes out (for Jihad) with his self and his wealth, then he doesn't return with anything from that." (Al-Bukhari, Abu Dawud and others. The exact wording is that of Abu Dawud)

It is narrated from Ibn Umar that the Prophet Muhammad (Blessings of Allah and Peace be upon him) said:

"There aren't any days greater, nor any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Dhul-Hijjah). So, increase in them the saying of Tahlil (La Ilaha illa Allah), and Takbir (Allah Akbar) and Tahmid (al-Hamdu li-llah)" [Musnad Imam Ahmad]

The Types of Deeds in These Ten Days:

First: The performance of Hajj and ‘Umrah, and these are the best of deeds that may be done. And what indicates their superiority are a number of Ahadith, one of which is the saying of the Prophet (peace be upon him).

Performance of ‘Umrah is an expiation of the sins committed between it and the previous ‘Umrah, and the reward of the Hajj which is accepted by Allah, the Most High, is nothing but Paradise. (Al-Bukhari and Muslim)

Second: Fasting during these days - as many of them as may be easy (for one to fast); especially the Day of Arafah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allah, the Most High, has chosen for himself, as in the Hadith Qudsi: Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhari, Muslim, Malik, at-Tirmidhi, Nasa'i and Ibn Majah)

Also, from Abu Sa'id al-Khudri who said that the Messenger of Allah said: No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance of traveling) seventy years. (Al-Bukhari and Muslim)

From Abu Qatadah that the Prophet said: Fasting the Day of Arafah will be credited with Allah by forgiving one's sins of the previous year and the following year. (Muslim)

Third: At-Takbir (Allah Akbar) and adh-Dhikr (the remembrance of Allah through different words of praise and glorification) in these (ten) days, Allah said "And mention the name of Allah on the appointed days"(12:28).

This has been explained (by some) to mean the ten days (of Dhul-Hijjah), and the scholars consider it desirable to increase adh-Dhikr in these days, based upon the Hadith of Ibn Umar narrated by Ahmad, which contains the words:

... so increase in these days the Tahlil and Takbir and Tahmid...

It is reported about Ibn Umar and Abu Hurayrah that: the two of them used to go out to the market place during the ten days (of Dhul-Hijjah) saying: Allahu Akbar, causing the people also to say it. (Al-Bukhari)

Ishaq narrates from the scholars of the Tabi'een that in these ten days they used to say:

Allahu Akbar, Allahu Akbar La Ilaha illa 'llah Wa 'llahu Akbar, Allahu Akbar Wa li'llahi al-hamd.

It is a beloved act to raise the voice when saying the Takbir in the markets, the houses, the streets, the Masjids and other places, because of the saying of Allah, the Most High, in Surah al-Hajj, verse 37: "... that you may magnify Allah for His Guidance to you"

The saying of Takbir in congregation, i.e. everyone pronouncing the Takbir with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahabah and those who followed their ways. Verily, the Sunnah is for everyone to say the Takbir individually. And this is (generally) applicable to Dhikr and supplications, except if the person doesn't know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dhikr with all the different wording of Takbir and Tahmid and Tasbih, and the rest of the Islamic legislated supplications (from the Quran and Sunnah).

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiven and mercy are the results of deeds. Disobedience is the cause of being far away (from Allah, the Most High) and repulsion, while obedience is the cause of being near (to Allah, Most High) and His love. In the Hadith of Abu Hurayrah he said that the Prophet said: Verily Allah has a sense of Ghaira, and Allah's sense of Ghaira is provoked when a person does that which Allah has prohibited. (Al-Bukhari and Muslim)

Fifth: Doing plenty of voluntary (Nafl) righteous deeds of worship like Prayer, Charity, Jihad, reading the Quran, Commanding what is Good and Forbidding what is Evil, and other such deeds.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred, are superior and more beloved to Allah than superior deeds done at other times. (These deeds are superior) even to al-Jihad - which is one of the most superior of all deeds - except in the case of one whose horse is killed and his blood is spilled (loss of life in Jihad).

Sixth: It is legislated in these days to make at-Takbir al-Mutlaq at all times of night and day until the time of the Eid Prayer. Also, at-Takbir al-Muqayyad is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafat (the 9th of Dhul-Hijjah) for those not performing Hajj, and from Noon (Dhuhr) on the Day of Sacrifice (10th of Dhul-Hijjah) for those performing Hajj (pilgrims); and it continues until Asr prayer on the last day of the days of Tashriq (13th of Dhul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Udhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashriq (11th, 12th and 13th). This is the Sunnah of our father Ibrahim - when Allah, the Most High, redeemed Ibrahim's son by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad slaughtered (sacrificed) two horned rams, black and white in color, and said Takbir (Allahu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhari and Muslim)

Eighth: Offering animal as Udhiyah It has been narrated from Umm Salamah (may Allah be pleased with her) that the Prophet said: If you see the Hilal (new moon) of Dhul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails. (Muslim and others). And in one narration, he said: Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Hajj). As Allah, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice...

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not performing Hajj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit.

He must know the wisdom behind the legislation of this Eid (celebration). It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Dhul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male and female, take advantage of these days by obeying Allah, the Most High, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying far away from the prohibited things. He must take full advantage of this season, and the open display of Allah's gifts, to attain the pleasure of his Lord.

Surely, Allah, the Most High, is the One Who grants success, and He is the Guide to the Straight Path. And may the blessings of Allah, the Most High, and peace be upon Muhammad and his family and companions!

Ghaira: A sense of honor and prestige, and the anger caused by its being violated.

At-Takbir al-Mutlaq: the Takbir (Allahu Akbar) which is unrestricted to specific times or any specific form.

At-Takbir al-Muqayyad: The Takbir which is done at a particular time and in a specific manner.

First 10 Days of Dhul-Hijjah

First Ten Days of Dhul Hijjah: Days of Virtue And Righteous Deeds

Ibn 'Abbas says about the verse, "Remember Allah during the well known days," that it refers to the first ten days of Dhul-Hijjah. [This is related by al-Bukhari]

Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says (interpretation of the meaning):

"By the dawn; by the 10 nights"

[Noble Quran 89:1-2]

Ibn Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul-Hijjah. Ibn Kathir said: "This is the correct opinion." [Tafsir Ibn Kathir, 8/413]

Praise be to Allah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgment.

This season of worship brings many benefits, such as the opportunity to correct ones faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allah, and some kind of blessing though which Allah bestows His favor and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allah and will feel the joy of knowing that he is safe from the flames of Hell. [Ibn Rajab, al-Lataif, p.8]

Ibn 'Abbas reports that the Messenger of Allah (peace be upon him) said, "No good deeds done on other days are superior to those done on these days [meaning the ten days of Dhul-Hijjah]." The companions asked, "O Messenger of Allah, not even jihad in the way of Allah?" He said, "Not even jihad, except for the man who puts his life and wealth in danger [for Allah's sake] and returns with neither of them." [This is related by the group except Muslim and an-Nasa'i]

Ahmad and at-Tabarani record from Ibn 'Umar that the Messenger of Allah (peace be upon him) said, "There is no day more honorable in Allah's sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil (There is no deity worthy of worship but Allah : La ilaha ill Allah), takbir ( Allah is the greatest : Allahu Akbar) and tahmid (All praise is due to Allah : alhumdulillah) a lot [on those days]." [Reported by Ahmad, 7/224; Ahmad Shakir stated it is Sahih]

Abu Hurairah relates that the Messenger of Allah (peace be upon him) said, "There are no days more loved to Allah for you to worship Him therein than the ten days of Dhul Hijjah. Fasting any day during it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Lailatul Qadr]." [This is related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]

Ibn 'Umar narrated that at Mina, the Messenger of Allah (peace be upon him) said, "Do you know what is the day today?" The people replied, " Allah and His Messenger know it better." He said, "It is the forbidden (sacred) day. And do you know what town is this?" They replied, " Allah and His Messenger know it better." He said, "This is the forbidden (sacred) town (Mecca). And do you know which month is this?" The people replied, " Allah and His Apostle know it better." He said, "This is the forbidden (sacred) month." The Messenger added, "No doubt, Allah made your blood, your properties, and your honour sacred to one another like the sanctity of this day of yours in this month of yours in this town of yours."

Narrated Ibn 'Umar: On the Day of Nahr (10th of Dhul-Hijjah), the Messenger (peace be upon him) stood in between the Jamrat during his Hajj which he performed (as in the previous Hadith) and said, "This is the greatest Day (i.e. 10th of Dhul-Hijjah)." The Messenger (peace be upon him) started saying repeatedly, "O Allah! Be Witness (I have conveyed Your Message)." He then bade the people farewell. The people said, "(This is Hajjat-al-Wada)." [Bukhari 2.798]

In what follows, we will highlight some of the Sunnah regarding these days, hoping by this to provide an incentive to make the best out of them and gain Allah’s reward, insha’Allah.

Dhikr

Ibn ‘Abbas commented on the verse:

"…and to mention Allah’s name [plentifully] on Known days"

[Noble Quran 22:28]

by saying: (…these known days are the ten days [of Dhul Hijjah].) [Tafsir ibn Kathir]

Fasting

One of the wives of the Prophet, peace be upon him, said: "Allah’s Messenger used to fast the (first) nine days of Dhul Hijjah, the day of ‘Ashura’, and three days of each month. [Sahih Sunan Abi Dawud #2129]

Fasting on all these days, however, is not a Wajib (compulsory), nor is it a constant Sunnah that the Messenger, peace be upon him, never dropped. ‘A’ishah said:

"I never saw the Messenger, peace be upon him, fast the ten days." [Muslim]

Fasting Day of Arafat

The Day of ‘Arafah - The Best Day of the Whole Year

The day of ‘Arafah is the day when the pilgrims stand in worship on the Mountain of ‘Arafah.

"There is no day on which Allah frees people from the Fire as He does no the day of ‘Arafah. He comes close (to those standing on ‘Arafah) and then revels before His angels, saying: "What are these people seeking?" [Muslim]

Abu Qatadah reported that the Messenger of Allah (peace be upon him) said, "Fasting on the day of 'Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of 'Ashura is an expiation for the year preceding it." [This is related by "the group," except for al-Bukhari and at-Tirmidhi]

Hafsah reported, "There are five things that the Messenger (peace be upon him) never abandoned: fasting the day of 'Ashura, fasting the [first] 10 [days of Dhul-Hijjah], fasting 3 days of every month and praying two Rak'ah before the dawn prayer." [This is related by Ahmad and an-Nasa'i]

'Uqbah ibn 'Amr reported that the Messenger of Allah (peace be upon him) said, "The day of 'Arafah, the day of sacrifice, and the days of Tashriq are 'ids for us--the people of Islam--and they are days of eating and drinking." [This is related by "the five," except for Ibn Majah. At-Tirmidhi grades it Sahih]

Abu Hurairah stated, "The Messenger of Allah (peace be upon him) forbade fasting on the day of 'Arafah for one who is actually at 'Arafah." [This is related by Ahmad, Abu Dawud, an-Nasa'i, and Ibn Majah]

At-Tirmidhi comments: "The scholars prefer that the day of 'Arafah be fasted unless one is actually at 'Arafah."

Takbir

It is Sunnah to say Takbir ("Allahu Akbar"), Tahmid ("Al-hamdu Lillah"), Tahlil ("La ilaha ill-Allah") and Tasbih ("Subhan Allah") during the first ten days of Dhul-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.

Allah says (interpretation of the meaning):

"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..."

[Noble Quran 22:28]

The majority of scholars agree that the "appointed days" are the first ten days of Dhul-Hijjah, because of the words of Ibn Abbas (may Allah be pleased with him and his father), "The appointed days are the first ten days (of Dhul-Hijjah)."

The Takbir may include the words "Allahu Akbar, Allahu Akbar, la ilaha ill-Allah; wa Allahu Akbar wa Lillahil- hamd (Allah is Most Great, Allah is Most Great, there is no deity worthy of worship but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases.

Takbir at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbir, except from a few people. This Takbir should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn Umar and Abu Hurairah (may Allah be pleased with them) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting Takbir, and the people would recite Takbir when they heard them. The idea behind reminding the people to recite Takbir is that each one should recite it individually, not in unison, as there is no basis in Shari'ah for doing this.

The Day of al-’Ad-ha

The tenth of Dhul-Hijjah is ‘Eid ul- Ad-ha or the day of an-Nahr (slaughtering). It marks the conclusion of the major rites of Hajj, and commemorates Allah’s bounty on His Messenger Ibrahim, when He gave him a ram to sacrifice as ransom for his son Isma’il, peace be upon them.

"The day of al-Fitr [i.e. ‘Eid ul-Fitr], the day of an-Nahr, and the days of Tashriq are ‘Eid days for us Muslims. They are days of eating and drinking." [Ahmad, an-Nasa’i, Sahih ul-Jami’ #8192]

The Three Days Following ‘Eid ul-’Ad-ha

On these days, the pilgrims complete their rites, Muslims continue with their ‘Eid celebrations, and are prohibited to fast.

"The days of Tashriq are days of eating, drinking and mentioning Allah." [Muslim]

The Sacrifice

Allah mentioned the sacrifice together with the first and foremost worship in Islam: prayer. This is a clear indication of its great importance. Thus He ordered His Messenger, peace be upon him, to slaughter sacrifices by saying:

"…Pray unto your Lord and slaughter [your sacrifice]"

[Noble Quran 109:2]

Ruling

The general consensus of the Muslim scholars is that the sacrifice is an important Sunnah, and a worship called for in the Law of Allah. However, they differ as to whether it is Nafl (voluntary) or Wajib (mandatory) for those who can afford it. Some scholars have explained the different hadiths on the subject by stating that the sacrifice is obligatory on those who can afford it and not obligatory on those who cannot.

Abu Hurairah reported that the Messenger, peace be upon him, said: "He who has the capacity, and does not sacrifice, may not approach our Musalla (place of prayer - on the ‘Eid)." [Ibn Majah, Ahmad and others, authenticated by Al-Albani in Sahih Sunan Ibn Majah, #2533]

Regarding this Hadith, Imam ash-Shaukani said: "Prohibiting the one who could afford to sacrifice, but did not do so, from approaching the Musalla indicates that he must have left off a Wajib, as it becomes useless to offer the Salah without this Wajib [obligation]." [Nayl ul-Awtar]

Avoid Cutting Hair or Nails

The one who plans to sacrifice (normally, the head of household) is prohibited to cut his hair or nails from the first Dhul Hijjah until he offers the sacrifice. "For the one who has a slaughtering to perform (on ‘Eid then, once the Hilal (crescent) of Dhul Hijjah is observed, let him not cut any of his hair or nails until he sacrifices." And in another narration: "Once the ten days start, for those of you who have the intention to sacrifice, let them not cut any of their hair or nails (until they sacrifice)." [Muslim] This prohibition is the opinion of the majority of the scholars of the early generations of Muslims.

Allahu A’lam

Our last call is all praise is to Allah and may His Salah and Salam be upon our Prophet Muhammad and his family.