Islamic Organization for Dawah

Bible Prophecies of Muhammad (part 1 of 4): Witnesses of Scholars

2009-02-19T20:08:00.000-08:00

Preliminary Issues

The Bible is the sacred scripture of Judaism and Christianity. The Christian Bible consists of the Old Testament and the New Testament, with the Roman Catholic and Eastern Orthodox versions of the Old Testament being slightly larger because of their acceptance of certain books not accepted as scripture by Protestants. The Jewish Bible includes only the books known to Christians as the Old Testament. Furthermore, the arrangements of the Jewish and Christian canons differ considerably.[1] Prophet Muhammad has been prophesized in both the Old Testament and the New Testament.

Jesus and the Apostles are believed to have spoken Aramaic. Aramaic continued in wide use until about AD 650, when it was supplanted by Arabic.[2] The present day Bible is not, however, based on the Aramaic manuscripts, but on Greek and Latin versions.

Quoting the Bible prophecies does not entail that Muslims accept the present day Bible in its entirety as God’s revelation. For the Islamic belief on previous scriptures, please click here.

It is not a pre-condition of acceptance that a prophet be foretold by an earlier prophet. Moses was a prophet to Pharaoh even though he was not prophesized by anyone before him. Abraham was God’s prophet to Nimrod, yet no one prophesized his coming. Noah, Lot, and others were true prophets of God, yet they were not foretold. The evidence of a prophet’s truth is not limited to old prophecies, but it includes the actual message brought by him, miracles and more.

Discussing prophecies is a delicate matter. It requires sifting through Bible versions and translations, recently discovered manuscripts and searching out Hebrew, Greek, and Aramaic words and investigating them. The task becomes especially difficult when: “prior to the printing press (15th century), all copies of Bibles show textual variations.”[3] This is not an easy subject for lay people. For this reason, the best testimony comes from ancient and modern experts in the area who acknowledged the prophecies.

We have records of early Jews and Christians, both monks and rabbis, who witnessed that Muhammad was the fulfillment of specific Bible prophecies. The following are some examples of these people.
The Awaited Prophet

Pre-Islam Jews and Christians of Arabia were awaiting a prophet. Before the appearance of Muhammad, Arabia was home to Jews, Christians, and pagan Arabs who, on occasion, went to war with each other. The Jews and Christians would say: “The time has come for the unlettered prophet to appear who will revive the religion of Abraham. We will join his ranks and wage fierce war against you.” When Muhammad actually appeared, some of them believed in him, and some refused. This is why God revealed:

“And when there came to them a Book [Quran] from God confirming that which was with them – although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of God will be upon the disbelievers.” (Quran 2:89)

The first witness was Buhaira, the Christian monk, who recognized Muhammad’s prophethood when he was still young and told his uncle:

“…a great fortune lies before your nephew, so take him home quickly.”[4]

The second witness was Waraqah bin Nawfal, a Christian scholar who died soon after a solitary meeting with Muhammad. Waraqah attested Muhammad was the Prophet of his time and received revelation exactly like Moses and Jesus.[5]

The Jews of Medina were anxiously awaiting the arrival of a prophet. The third and fourth witnesses were their two famous Jewish rabbis, Abdullah bin Salam and Mukhayriq.[6]

The sixth and seventh witnesses were also Yemeni Jewish rabbis, Wahb ibn Munabbih, and Ka’b al-Ahbar (d. 656 CE). Ka’b found long passages of praise and the description of the Prophet prophesized by Moses in the Bible.[7]

The Quran states:

“Is it not a sign to them that the learned men of the Children of Israel knew it (as true)?” (Quran 26:197)

Footnotes:

[1] “Bible.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (http://www.britannica.com/eb/article-9079096)

[2] “Aramaic language.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (http://www.britannica.com/eb/article-9009190)

[3] “biblical literature.” Encyclopædia Britannica from Encyclopædia Britannica Premium Service. (http://www.britannica.com/eb/article-73396)

[4] ‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 29. ‘Sirat Rasul Allah’ by Ibn Ishaq translated by A. Guillame, p. 79-81. ‘The Quran And The Gospels: A Comparative Study,’ p. 46 by Dr. Muhammad Abu Laylah of Azhar University.

[5] ‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 35.

[6] ‘The Quran And The Gospels: A Comparative Study,’ p. 47 by Dr. Muhammad Abu Laylah of Azhar University.

[7] ‘The Quran And The Gospels: A Comparative Study,’ p. 47-48 by Dr. Muhammad Abu Laylah of Azhar University.

The Seven Earths

2009-01-07T07:51:00.000-08:00

A simple image of Earth and the interior layers. Windows to the Universe, at (http://www.windows.ucar.edu) at the University Corporation for Atmospheric Research (UCAR). ©1995-1999, 2000 The Regents of the University of Michigan; ©2000-05 University Corporation for Atmospheric Research.

The Sunnah of Prophet Muhammad is the second revealed source of Islam. Like the Quran, it contains scientific information unavailable 1400 years ago. From these miracles is the “seven” earths, mentioned by the Prophet in several of his sayings. From them are the following two:
Hadith 1

It was narrated on the authority of Abu Salamah that a dispute arose between him and some other people (about a piece of land). When he told Aisha (the Prophet’s wife) about it, she said, ‘O Abu Salamah! Avoid taking the land unjustly, for the Prophet said:

“Whoever usurps even one span of land of somebody, its depth through the seven earths will be collared to his neck.” (Saheeh Al-Bukhari, ‘Book of Oppression.’)
Hadith 2

Salim narrated on the authority of his father that the Prophet said:

“Whoever takes a piece of land of others unjustly, he will sink down the seven earths on the Day of Resurrection.” (Saheeh Al-Bukhari, ‘Book of Oppression.’)

The aforementioned hadith prohibits oppression in general, especially the taking of a piece of land belonging to others unjustly. What are the seven earths they refer to?

Studies in geology have proven that the earth is composed of seven zones, identified from the inner to the outer layers as follows:

(1) The Solid Inner Core of Earth: 1.7% of the Earth’s mass; depth of 5,150 - 6,370 kilometers (3,219 - 3,981 miles)

The inner core is solid and unattached to the mantle, suspended in the molten outer core. It is believed to have solidified as a result of pressure-freezing which occurs to most liquids when temperature decreases or pressure increases.

(2) The Liquid Outer core: 30.8% of Earth’s mass; depth of 2,890 - 5,150 kilometers (1,806 - 3,219 miles)

The outer core is a hot, electrically conducting liquid within which convective motion occurs. This conductive layer combines with Earth’s rotation to create a dynamo effect that maintains a system of electrical currents known as the Earth’s magnetic field. It is also responsible for the subtle jerking of Earth’s rotation. This layer is not as dense as pure molten iron, which indicates the presence of lighter elements. Scientists suspect that about 10% of the layer is composed of sulfur and/or oxygen because these elements are abundant in the cosmos and dissolve readily in molten iron.

(3) The “D” Layer: 3% of Earth’s mass; depth of 2,700 - 2,890 kilometers (1,688 - 1,806 miles)

This layer is 200 to 300 kilometers (125 to 188 miles) thick and represents about 4% of the mantle-crust mass. Although it is often identified as part of the lower mantle, seismic discontinuities suggest the “D” layer might differ chemically from the lower mantle lying above it. Scientists theorize that the material either dissolved in the core, or was able to sink through the mantle but not into the core because of its density.

(4) Lower Mantle: 49.2% of Earth’s mass; depth of 650 - 2,890 kilometers (406 -1,806 miles)

The lower mantle contains 72.9% of the mantle-crust mass and is probably composed mainly of silicon, magnesium, and oxygen. It probably also contains some iron, calcium, and aluminum. Scientists make these deductions by assuming the Earth has a similar abundance and proportion of cosmic elements as found in the Sun and primitive meteorites.

(5) Middle Mantle (Transition region): 7.5% of Earth’s mass; depth of 400 - 650 kilometers (250-406 miles)

The transition region or mesosphere (for middle mantle), sometimes called the fertile layer, contains 11.1% of the mantle-crust mass and is the source of basaltic magmas. It also contains calcium, aluminum, and garnet, which is a complex aluminum-bearing silicate mineral. This layer is dense when cold because of the garnet. It is buoyant when hot because these minerals melt easily to form basalt which can then rise through the upper layers as magma.

(6) Upper Mantle: 10.3% of Earth’s mass; depth of 10 - 400 kilometers (6 - 250 miles)

The upper mantle contains 15.3% of the mantle-crust mass. Fragments have been excavated for our observation by eroded mountain belts and volcanic eruptions. Olivine (Mg,Fe)2SiO4 and pyroxene (Mg,Fe)SiO3 have been the primary minerals found in this way. These and other minerals are refractory and crystalline at high temperatures; therefore, most settle out of rising magma, either forming new material or never leaving the mantle. Part of the upper mantle called the asthenosphere might be partially molten.

(7) Lithosphere

Oceanic crust: 0.099% of Earth’s mass; depth of 0-10 kilometers (0 - 6 miles)

The rigid, outermost layer of the Earth comprising the crust and upper mantle is called the lithosphere. The oceanic crust contains 0.147% of the mantle-crust mass. The majority of the Earth’s crust was made through volcanic activity. The oceanic ridge system, a 40,000-kilometer (25,000 mile) network of volcanoes, generates new oceanic crust at the rate of 17 km3 per year, covering the ocean floor with basalt. Hawaii and Iceland are two examples of the accumulation of basalt piles.

This image shows a cross section through the earth’s crust and upper mantle showing lithosphere plates (made of the crust layer and the top part of the mantle) moving over the asthenosphere (upper mantle). Windows to the Universe, at (http://www.windows.ucar.edu) at the University Corporation for Atmospheric Research (UCAR). ©1995-1999, 2000 The Regents of the University of Michigan; ©2000-05 University Corporation for Atmospheric Research. Continental crust: 0.374% of Earth’s mass; depth of 0-50 kilometers (0 - 31 miles)

The continental crust contains 0.554% of the mantle-crust mass. This is the outer part of the Earth composed essentially of crystalline rocks. These are low-density buoyant minerals dominated mostly by quartz (SiO2) and feldspars (metal-poor silicates). The crust (both oceanic and continental) is the surface of the Earth; as such, it is the coldest part of our planet. Because cold rocks deform slowly, we refer to this rigid outer shell as the lithosphere (the rocky or strong layer).

This image shows the divisions of the Earth’s interior into 7 layers. (Adapted from Beatty, 1990).
Conclusion

The layers of the earth coincide with the above mentioned hadith of the Prophet. The miracle is in two matters:

(1) The expression of the hadith, ‘He will sink down the seven earths on the Day of Resurrection,’ indicates the stratification of these “earths” around one center.

(2) The accuracy with which the Prophet of Islam referred to the seven inner layers of earth.

The only way for a desert dweller to have known these facts 1400 years ago is through revelation from God.

References

Beatty, J. K. and A. Chaikin, eds. The New Solar System. Massachusetts: Sky Publishing, 3rd Edition, 1990.

Press, Frank and Raymond Siever. Earth. New York: W. H. Freeman and Company, 1986.

Seeds, Michael A. Horizons. Belmont, California: Wadsworth, 1995.

El-Najjar, Zaghloul. Treasures In The Sunnah: A Scientific Approach: Cairo, Al-Falah Foundation, 2004.

The Victory of the Romans and the Lowest Point on Earth

2009-01-06T01:05:00.000-08:00

In the early 7th century, the two most powerful empires at the time were the Byzantine[1] and Persian Empires. In the years 613 - 614 C.E the two Empires went to war, with the Byzantines suffering a severe defeat at the hands of the Persians. Damascus and Jerusalem both fell to the Persian Empire. In the chapter, The Romans, in the Holy Quran, it is stated that the Byzantines had met with a great defeat but would soon gain victory:

“The Romans have been defeated in the lowest land, but after their defeat they will soon be victorious. Within three to nine years. The decision of the matter, before and after, is with God.” (Quran 30:2-4)

These verses, above, were revealed around 620 C.E, almost 7 years after the severe defeat of the Christian Byzantines at the hands of the idolater Persians in 613 – 614 C.E. Yet it was related in the verses that the Byzantines would shortly be victorious. In-fact, Byzantine had been so heavily defeated that it seemed impossible for the Empire to even maintain its very existence, let alone be victorious again.

Not only the Persians, but also the Avars, Slavs and Lombards (located to the North and West of the Byzantine Empire) posed serious threats to the Byzantine Empire’s sovereignty. The Avars had come as far as the walls of Constantinople and had nearly captured the Emperor, himself. Many governors had revolted against Emperor Heraclius, and the Empire was on the point of collapse. Mesopotamia, Syria, Palestine, Egypt and Armenia, which had earlier belonged to the Byzantine Empire, were invaded by the Persians. In short, everyone was expecting the Byzantine Empire to be destroyed, but right at that moment the first verses of the chapter, The Romans, were revealed announcing that the Byzantines would regain triumph in a few years time. Shortly after this revelation, the Byzantine Emperor proceeded to order the gold and silver in churches to be melted and turned into money in order both to meet the demanding expenses of the army, and finance his drive to regain the lost territories.

Around 7 years after the revelation of the first verses of The Romans, in December, 627 C.E, a decisive battle between The Byzantine Empire and the Persian Empire was fought in the area around the Dead Sea,[2] and this time it was the Byzantine army which surprisingly defeated the Persians. A few months later, the Persians had to make an agreement with the Byzantines which obliged them to return the territories they had taken from them. So, in the end, the victory of the Romans proclaimed by God in the Quran miraculously came through.

Another miracle revealed in the mentioned verses is the announcement of a geographical fact that no-one would have been able to discover in that period. In the third verse of The Romans, it was mentioned that the Romans were defeated “in the lowest land” (Quran 30:3). Significantly, the places where the main battles took place (in Damascus and Jerusalem) lie in a vast area of low-lying land called the Great Rift Valley. The Great Rift Valley is a huge 5,000 km fault line in the earth’s crust that runs from northern Syria in the Middle-East of Asia to central Mozambique in East Africa. The northernmost extension runs through Syria, Lebanon, Palestine and Jordon. The rift then extends south to the Gulf of Aden, makes its way through East Africa, then finally ends at the lower Zambezi River valley in Mozambique.

An interesting fact that has been discovered recently, with the help of satellite images, is that the area around the Dead Sea (located in the Great Rift Valley) has the lowest altitude on Earth. In fact, the lowest point on Earth is the shoreline of the Dead Sea, with an altitude of around 400 meters[3] below sea level. The fact that it lies at the lowest point means that water does not drain from the sea. No land point on earth has a lower altitude than the shoreline of the Dead Sea.[4]

Dead Sea Rift Valley, Israel and Jordan October 1984. Seen from an altitude of 190 nautical miles (350 kilometers) in this near-vertical photograph, the Dead Sea Rift Valley slices south-north through the Middle East. The surface of the Dead Sea, 1292 feet (394 meters) below sea level, is the lowest point on Earth. (Courtesy: The Image Science & Analysis Laboratory, NASA Johnson Space Center, Photo #: STS41G-120-56, http://eol.jsc.nasa.gov)

Therefore it becomes clear that the country or prefecture which occupies the rift valley in the vicinity of the Dead Sea is what is meant in the Quran by “the lowest land.” This is a true miracle of the Quran because no-one could have known or foreseen such a fact in the 7th century due to the fact that satellites and modern day technology were not available at the time. Once again, the only possible explanation is that Prophet Muhammad had truly received divine revelation from God, The Creator and Originator of the universe.

Footnotes:

[1] The Arabs also refer to the Byzantines as the Romans.

[2] The History of Persia Part I: Ancient Persia by Scott Peoples

[3] (http://hypertextbook.com/facts/2000/SanjeevMenon.shtml)

[4] (http://www.elnaggarzr.com/index.php?l=ar&id=51&cat=6)

The Quran on the Expanding Universe and the Big Bang Theory

2009-01-04T11:46:00.001-08:00

Hubble’s Law

For thousands of years, astronomers wrestled with basic questions concerning the universe. Until the early 1920’s, it was believed that the universe had always been in existence; also, that the size of the universe was fixed and not changing. However, in 1912, the American astronomer, Vesto Slipher, made a discovery that would soon change astronomers’ beliefs about the universe. Slipher, noticed that the galaxies were moving away from earth at huge velocities. These observations provided the first evidence supporting the expanding-universe theory.[1]

Before the invention of the telescope in 1608, man could do little more than wonder about the origin of the universe. (Courtesy: NASA)

In 1916, Albert Einstein formulated his General Theory of Relativity that indicated that the universe must be either expanding or contracting. Confirmation of the expanding-universe theory finally came in 1929 in the hands of the well known American astronomer Edwin Hubble.

By observing redshifts[2] in the light wavelengths emitted by galaxies, Hubble found that galaxies were not fixed in their position; instead, they were actually moving away from us with speeds proportional to their distance from earth (Hubble's Law). The only explanation for this observation was that the universe had to be expanding. Hubble’s discovery is regarded as one of the greatest in the history of astronomy. In 1929, he published the velocity-time relation which is the basis of modern cosmology. In the years to come, with further observations, the expanding-universe theory was accepted by scientists and astronomers alike.

With the Hooker Telescope, Hubble discovered that the galaxies were moving away us. Above are photos of known galaxies. (Courtesy: NASA)

Yet, astonishingly well before telescopes were even invented and well before Hubble published his Law, Prophet Muhammad used to recite a verse of the Quran to his companions that ultimately stated that the universe is expanding.

“And the heaven We created with might, and indeed We are (its) expander.” (Quran 51:47)

At the time of the revelation of the Quran, the word “space” was not known, and people used the word “heaven” to refer to what lies above the Earth. In the above verse, the word “heaven” is referring to space and the known universe. The verse points out that space, and thus the universe, happens to be expanding, just as Hubble’s Law states.

That the Quran mentioned such a fact centuries before the invention of the first telescope, at a time when there was primitive knowledge in science, is considered remarkable. This is more so considering that, like many people in his time, Prophet Muhammad happened to be illiterate and simply could not have been aware of such facts by himself. Could it be that he had truly received divine revelation from the Creator and Originator of the universe?
The Big Bang Theory

Soon after Hubble published his theory, he went on to discover that not only were galaxies moving away from the Earth, but were also moving away from one another. This meant that the universe happened to be expanding in every direction, in the same way a balloon expands when filled with air. Hubble’s new findings placed the foundations for the Big Bang theory.

The Big Bang theory states that around 12-15 billion years ago the universe came into existence from one single extremely hot and dense point, and that something triggered the explosion of this point that brought about the beginning of the universe. The universe, since then, has been expanding from this single point.

Later, in 1965, radio astronomers Arno Penzias and Robert Wilson made a Noble Prize winning discovery that confirmed the Bing Bang theory. Prior to their discovery, the theory implied that if the single point from which the universe came into existence was initially extremely hot, then remnants of this heat should be found. This remnant heat is exactly what Penzias and Wilson found. In 1965, Penzias and Wilson discovered a 2.725 degree Kelvin Cosmic Microwave Background Radiation (CMB) that spreads through the universe. Thus, it was understood that the radiation found was a remnant of the initial stages of the Big Bang. Presently, the Big Bang theory is accepted by the vast majority of scientists and astronomers.

A microwave map of the leftover from the Big Bang that gave birth to the universe. (Courtesy: NASA)

It is mentioned in the Quran:

“He (God) is the Originator of the heavens and the earth…” (Quran 6:101)

“Is not He who created the heavens and the earth Able to create the likes of them? Yes; and He is the Knowing Creator. His command is only when He intends a thing that He says to it, ‘Be,’ and it is.” (Quran 36:81-82)

The above verses prove that the universe had a beginning, that God was behind its creation, and all that God needs to do inorder to create is to say “Be,” and it is. Could this be an explanation as to what triggered off the explosion that brought about the beginning of the universe?

The Quran also mentions:

“Have those who disbelieved not considered that the heavens and the earth were a joined entity, then We separated them, and made from water every living thing? Then will they not believe?” (Quran 21:30)

Muslim scholars who have explained the previous verse mention that the heavens and earth were once one, and then God caused them to separate and form into the seven heavens and Earth. Yet, due to the limitations of science and technology at the time of the revelation of the Quran (and for centuries to follow), no scholar was able to give much detail about how exactly the heavens and earth were created. What the scholars could explain was the precise meaning of each word in Arabic in the verse, as well as the overall meaning of the verse.

In the previous verse, the Arabic words ratq and fataq are used. The word ratq can be translated into “entity” “sewn to” “joined together” or “closed up”. The meaning of these translations all circulate around something that is mixed and that has a separate and distinct existence. The verb fataq is translated into “We unstitched” “We clove them asunder” “We separated” or “We have opened them”. These meanings imply that something comes into being by an action of splitting or tearing apart. The sprouting of a seed from the soil is a good example of a similar illustration of the meaning of the verb fataq.

With the introduction of the Big Bang theory, it soon became clear to Muslim scholars that the details mentioned with regards to the theory go identically hand in hand with the description of the creation of the universe in verse 30 of chapter 21 of the Quran. The theory states that all the matter in the universe came into existence from one single extremely hot and dense point; that exploded and brought about the beginning of the universe, matches what is mentioned in the verse that the heaven and Earth (thus the universe) where once joined together, and then split apart. Once again, the only possible explanation is that Prophet Muhammad had truly received divine revelation from God, The Creator and Originator of the universe.

Footnotes:

[1] The First Three Minutes, a Modern View of the Origin of the Universe, Weinberg.

[2] When the light an object emits is displaced toward the red end of the spectrum. (http://bjp.org.cn/apod/glossary.htm)

The Miracle of Iron

2009-01-03T05:03:00.000-08:00

Iron is one of the elements highlighted in the Quran. In the chapter known Al-Hadeed, meaning Iron, we are informed:

“And We also sent down iron in which there lies great force and which has many uses for mankind…” (Quran 57:25)

The word “anzalna,” translated as "sent down" and used for iron in the verse, could be thought of having a metaphorical meaning to explain that iron has been given to benefit people. But, when we take into consideration the literal meaning of the word, which is, "being physically sent down from the sky, as this word usage had not been employed in the Quran except literally, like the descending of the rain or revelation, we realize that this verse implies a very significant scientific miracle. Because, modern astronomical findings have disclosed that the iron found in our world has come from giant stars in outer space.[1]

Not only the iron on earth, but also the iron in the entire Solar System, comes from outer space, since the temperature in the Sun is inadequate for the formation of iron. The sun has a surface temperature of 6,000 degrees Celsius, and a core temperature of approximately 20 million degrees. Iron can only be produced in much larger stars than the Sun, where the temperature reaches a few hundred million degrees. When the amount of iron exceeds a certain level in a star, the star can no longer accommodate it, and it eventually explodes in what is called a "nova" or a "supernova." These explosions make it possible for iron to be given off into space.[2]

One scientific source provides the following information on this subject:

“There is also evidence for older supernova events: Enhanced levels of iron-60 in deep-sea sediments have been interpreted as indications that a supernova explosion occurred within 90 light-years of the sun about 5 million years ago. Iron-60 is a radioactive isotope of iron, formed in supernova explosions, which decays with a half life of 1.5 million years. An enhanced presence of this isotope in a geologic layer indicates the recent nucleosynthesis of elements nearby in space and their subsequent transport to the earth (perhaps as part of dust grains).”[3]

All this shows that iron did not form on the Earth, but was carried from Supernovas, and was "sent down," as stated in the verse. It is clear that this fact could not have been known in the 7th century, when the Quran was revealed. Nevertheless, this fact is related in the Quran, the Word of God, Who encompasses all things in His infinite knowledge.

The fact that the verse specifically mentions iron is quite astounding, considering that these discoveries were made at the end of the 20th century. In his book Nature’s Destiny, the well-known microbiologist Michael Denton emphasizes the importance of iron:

“Of all the metals there is none more essential to life than iron. It is the accumulation of iron in the center of a star which triggers a supernova explosion and the subsequent scattering of the vital atoms of life throughout the cosmos. It was the drawing by gravity of iron atoms to the center of the primeval earth that generated the heat which caused the initial chemical differentiation of the earth, the outgassing of the early atmosphere, and ultimately the formation of the hydrosphere. It is molten iron in the center of the earth which, acting like a gigantic dynamo, generates the earth’s magnetic field, which in turn creates the Van Allen radiation belts that shield the earth’s surface from destructive high-energy-penetrating cosmic radiation and preserve the crucial ozone layer from cosmic ray destruction…

“Without the iron atom, there would be no carbon-based life in the cosmos; no supernovae, no heating of the primitive earth, no atmosphere or hydrosphere. There would be no protective magnetic field, no Van Allen radiation belts, no ozone layer, no metal to make hemoglobin [in human blood], no metal to tame the reactivity of oxygen, and no oxidative metabolism.

“The intriguing and intimate relationship between life and iron, between the red color of blood and the dying of some distant star, not only indicates the relevance of metals to biology but also the biocentricity of the cosmos…”[4]

This account clearly indicates the importance of the iron atom. The fact that particular attention is drawn to iron in the Quran also emphasizes the importance of the element.

Moreover, iron oxide particles were used in a cancer treatment in recent months and positive developments were observed. A team led by Dr. Andreas Jordan, at the world famous Charité Hospital in Germany, succeeded in destroying cancer cells with this new technique developed for the treatment of cancer—magnetic fluid hyperthermia (high temperature magnetic liquid). As a result of this technique, first performed on the 26-year-old Nikolaus H., no new cancer cells were observed in the patient in the following three months.

This method of treatment can be summarized as follows:

1. A liquid containing iron oxide particles is injected into the tumour by means of a special syringe. These particles spread throughout the tumour cells. This liquid consists of thousands of millions of particles, 1,000 times smaller than the red blood corpuscles, of iron oxide in 1 cm3 that can easily flow through all blood vessels. [5]

2. The patient is then placed in a machine with a powerful magnetic field.

3. This magnetic field, applied externally, begins to set the iron particles in the tumour in motion. During this time the temperature in the tumour containing the iron oxide particles rises by up to 45 degrees.

4. In a few minutes the cancer cells, unable to protect themselves from the heat, are either weakened or destroyed. The tumour may then be completely eradicated with subsequent chemotherapy.[6]

In this treatment it is only the cancer cells that are affected by the magnetic field, since only they contain the iron oxide particles. The spread of this technique is a major development in the treatment of this potentially lethal disease. Iron has also been found to be a cure for people suffering from anemia. In the treatment of such a widespread diseases, the use of the expression “iron in which there lies great force and which has many uses for mankind” (Quran, 57:25) in the Quran is particularly noteworthy. Indeed, in that verse, the Quran may be indicating the benefits of iron even for human health. (God knows best.)

Footnotes:

[1] Dr. Mazhar U. Kazi, 130 Evident Miracles in the Qur'an (New York, USA: Crescent Publishing House: 1998), 110-111; and www.wamy.co.uk/announcemen

ts3.html, from Prof. Zighloul Raghib El-Naggar’s speech.

[2] Ibid.

[3] Priscilla Frisch, “The Galactic Environment of the Sun,” American Scientist, January-February 2000, www.americanscientist.org/template/AssetDetail/assetid/21173?fulltext=true.

[4] Michael J. Denton, Nature’s Destiny (The Free Press: 1998), 198.

[5] www.inm-gmbh.de/cgi-bin/frame/frameloader.pl?sprache=en&url=http://www.inm-gmbh.de/htdocs/technologien/highlights/highlights_en.htm.

[6] "Nanotechnology successfully helps cancer therapies," IIC Fast Track, Nanotech News from Eastern Germany, Industrial Investment Council, October 2003; www.iic.de/uploads/media/NANO_FT_Nov2003_01.pdf

The Earth’s Atmosphere

2009-01-03T05:02:00.000-08:00

“By the sky which returns.” (Quran 86:11)

“[He] who made for you the earth a bed [spread out] and the sky a ceiling…” (Quran 2:22)

In the first verse God swears by the sky[1] and its function of ‘returning’ without specifying what it ‘returns.’ In Islamic doctrine, a divine oath signifies the magnitude of importance of a special relation to the Creator, and manifests His majesty and the supreme Truth in a special way.

The second verse describes the Divine Act that made the sky a ‘ceiling’ for the dwellers of earth.

Let us see what modern atmospheric science has to say about the role and function of the sky.

The atmosphere is a word which denotes all the air surrounding the earth, from the ground all the way up to the edge from which space starts. The atmosphere is composed of several layers, each defined because of the various phenomena which occur within the layer.

This image shows the average temperature profile through the Earth’s atmosphere. Temperatures in the thermosphere are very sensitive to solar activity and can vary from 500°C to 1500°C. Source: Windows to the Universe, (http://www.windows.ucar.edu), the University Corporation for Atmospheric Research (UCAR). ©1995-1999, 2000 The Regents of the University of Michigan; ©2000-04 University Corporation for Atmospheric Research.

Rain, for one, is ‘returned’ to Earth by the clouds in the atmosphere. Explaining the hydrologic cycle, Encyclopedia Britannica writes:

“Water evaporates from both the aquatic and terrestrial environments as it is heated by the Sun’s energy. The rates of evaporation and precipitation depend on solar energy, as do the patterns of circulation of moisture in the air and currents in the ocean. Evaporation exceeds precipitation over the oceans, and this water vapor is transported by the wind over land, where it returns to the land through precipitation.”[2]

Not only does the atmosphere return what was on the surface back to the surface, but it reflects back into space that which might damage the flora and fauna the earth sustains, such as excessive radiant heat. In the 1990’s, collaborations between NASA, the European Space Agency (ESA), and the Institute of Space and Astronautical Science (ISAS) of Japan resulted in the International Solar-Terrestrial Physics (ISTP) Science Initiative. Polar, Wind and Geotail are a part of this initiative, combining resources and scientific communities to obtain coordinated, simultaneous investigations of the Sun-Earth space environment over an extended period of time. They have an excellent explanation of how the atmosphere returns solar heat to space.[3]

Besides ‘returning’ rain, heat and radio waves, the atmosphere protects us like a ceiling above our heads by filtering out deadly cosmic rays, powerful ultraviolet (UV) radiation from the Sun, and even meteorites on collision course with Earth.[4]

Pennsylvania State Public Broadcasting tells us:

“The sunlight that we can see represents one group of wavelengths, visible light. Other wavelengths emitted by the sun include x-rays and ultraviolet radiation. X-rays and some ultraviolet light waves are absorbed high in Earth’s atmosphere. They heat the thin layer of gas there to very high temperatures. Ultraviolet light waves are the rays that can cause sunburn. Most ultraviolet light waves are absorbed by a thicker layer of gas closer to Earth called the ozone layer. By soaking up the deadly ultraviolet and x-rays, the atmosphere acts as a protective shield around the planet. Like a giant thermal blanket, the atmosphere also keeps temperatures from getting too hot or too cold. In addition, the atmosphere also protects us from constant bombardment by meteoroids, bits of rock and dust that travel at high speeds throughout the solar system. The falling stars we see at night are not stars at all; they are actually meteoroids burning up in our atmosphere due to the extreme heating they undergo.”[5]

This is an image of Earth’s polar stratospheric clouds. These clouds are involved in the creation of Earth’s ozone hole. Source: Windows to the Universe, (http://www.windows.ucar.edu/) at the University Corporation for Atmospheric Research (UCAR). ©1995-1999, 2000 The Regents of the University of Michigan; ©2000-04 University Corporation for Atmospheric Research.

Encyclopedia Britannica, describing the role of Stratosphere, tells us about its protective role in absorbing dangerous ultraviolet radiation:

“In the upper stratospheric regions, absorption of ultraviolet light from the Sun breaks down oxygen molecules; recombination of oxygen atoms with O2 molecules into ozone (O3) creates the ozone layer, which shields the lower ecosphere from harmful short-wavelength radiation…More disturbing, however, is the discovery of a growing depletion of ozone over temperate latitudes, where a large percentage of the world’s population resides, since the ozone layer serves as a shield against ultraviolet radiation, which has been found to cause skin cancer.”[6]

The mesosphere is the layer in which many meteors burn up while entering the Earth’s atmosphere. Imagine a baseball zipping along at 30,000 miles per hour. That’s how big and fast many meteors are. When they plow through the atmosphere, meteors are heated to more than 3000 degrees Fahrenheit, and they glow. A meteor compresses air in front of it. The air heats up, in turn heating the meteor.[7]

This is an image which shows the Earth and its atmosphere. The mesosphere would be the dark blue edge located on the far top of the image underneath the back.
(Image courtesy of NASA)

Earth is surrounded by a magnetic force field - a bubble in space called “the magnetosphere” tens of thousands of miles wide. The magnetosphere acts as a shield that protects us from solar storms. However, according to new observations from NASA’s IMAGE spacecraft and the joint NASA/European Space Agency Cluster satellites, immense cracks sometimes develop in Earth’s magnetosphere and remain open for hours. This allows the solar wind to gush through and power stormy space weather. Fortunately, these cracks do not expose Earth’s surface to the solar wind. Our atmosphere protects us, even when our magnetic field does not.[8]

An artist’s rendition of NASA’s IMAGE satellite flying through a ‘crack’ in Earth’s magnetic field.

How would it be possible for a fourteenth century desert dweller to describe the sky in a manner so precise that only recent scientific discoveries have confirmed it? The only way is if he received revelation from the Creator of the sky.

Footnotes:

[1] Al-Samaa’, the Arabic word translated here as ‘sky’ includes earth’s atmosphere as indicated by the verse 2:164.

[2] ”Biosphere.” Encyclopedia Britannica from Encyclopedia Britannica Premium Service.
(http://www.britannica.com/eb/article?tocId=70872)

[3] (http://www-spof.gsfc.nasa.gov/stargaze/Sweather1.htm)

[4] Atmospheric, Climate & Environment Information Programme of the Manchester Metropolitan University at (http://www.ace.mmu.ac.uk/eae/Atmosphere/atmosphere.html)

[5] (http://www.witn.psu.edu/articles/article.phtml?article_id=255&show_id=44)

[6] “Earth.” Encyclopedia Britannica from Encyclopedia Britannica Premium Service.
(http://www.britannica.com/eb/article?tocId=54196)

[7] (http://www.space.com/scienceastronomy/solarsystem/meteors-ez.html)

[8] (http://www.firstscience.com/SITE/ARTICLES/magnetosphere.asp)

The Ruling on Christmas & New Year (Part 2 of 2)

2009-01-01T09:48:00.000-08:00

Ibn Uthaymeen said the following2 about this issue:

Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah: “Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. Even if the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah.”

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):

“If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. . .” [al-Zumar 39:7]

“This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion.” [al-Maa’idah 5:3]

So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning”:

“Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aali ‘Imraan 3:85]

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.

Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever imitates a people is one of them.”

Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem:

“Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak.”

Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion.

Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.

1 Iqtidaa’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem by Shaykh al-Islam Ibn Taymiyah, p. 183.

2 Majmoo’ah Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 3/369

The Ruling on Christmas & New Year (part 1 of 2)

2009-01-01T09:45:00.000-08:00

Praise be to Allaah.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said1 the following in his commentary on the aayah (interpretation of the meaning),

“And those who do not witness falsehood [al-zoor]…” [al-Furqaan 25:72]

As regards the festivals of the mushrikeen: they combine confusion, physical desires and falsehood, there is nothing in them that is of any religious benefit, and the instant gratification involved in them only ends up in pain. Thus they are falsehood, and witnessing them means attending them.

This aaayah itself praises and commends (those who do not witness falsehood), which has the meaning of urging people to avoid taking part in their festivals and other kinds of falsehood. We understand that it is bad to attend their festivals because they are called al-zoor (falsehood).

It indicates that it is haraam to do this for many reasons, because Allaah has called it al-zoor. Allaah condemns the one who speaks falsehood [al-zoor] even if no-one else is harmed by it, as in the aayah forbidding dhihaar [a form of divorce in which the man says to his wife “You are to me like the back of my mother”], where He says (interpretation of the meaning):

“… And verily, they utter an ill word and a lie [zooran]…” [al-Mujaadilah 58:2].

And Allaah says (interpretation of the meaning):

“… So shun the abomination of idols, and shun lying speech (false statements) [al-zoor].” [al-Hajj 22:30].

So the one who does al-zoor is condemned in this fashion.

In the Sunnah: Anas ibn Maalik (may Allaah be pleased with him) said:

“The Messenger of Allaah (peace and blessings of Allaah be upon him) came [to Madeenah] and they had two days in which they would (relax and) play. He said, “What are these two days?” They said, “We used to play (on these two days) during the Jaahiliyyah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you something better instead of them: Yawm al-Duhaa [Eid al-Adha] and Yawm al-Fitr [Eid al-Fitr].” (Reported by Abu Dawood).

This indicates clearly that the Prophet (peace and blessings of Allaah be upon him) definitely forbade his ummah to celebrate the festivals of the kuffaar, and he strove to wipe them out by all possible means. The fact that the religion of the People of the Book is tolerated does not mean that their festivals are approved of or should be preserved by the ummah, just as the rest of their kufr and sins are not approved of. Indeed, the Prophet (peace and blessings of Allaah be upon him) went to great lengths to command his ummah to be different from them in many issues that are mubaah (permitted) and in many ways of worship, lest that lead them to be like them in other matters too. This being different was to be a barrier in all aspects, because the more different you are from the people of Hell, the less likely you are to do the acts of the people of Hell.

The first of them is: The hadeeth “Every people has its festival, and this is our festival” implies exclusivity, that every people has its own festival, as Allaah says (interpretation of the meaning):

“For every [nation] there is a direction to which they face (in their prayers)…” [al-Baqarah 2:148]

…and

“…To each among you, We have prescribed a law and a clear way…” [al-Maa’idah 5:48].

This implies that each nation has its own ways. The laam in li-kulli [“for every”, “to each”] implies exclusivity. So if the Jews have a festival and the Christians have a festival, it is just for them, and we should not have any part in it, just as we do not share their qiblah (direction of prayer) or their laws.

The second of them is: one of the conditions set out by ‘Umar ibn al-Khattaab (may Allaah be pleased with him) and agreed upon by the Sahaabah and by all the Fuqahaa’ after them is: that those of the People of the Book who have agreed to live under Islamic rule (ahl al-dhimmah) should not celebrate their festivals openly in Daar al-Islam (lands under Islamic rule). If the Muslims have agreed to prevent them from celebrating openly, how could it be right for the Muslims to celebrate them? If a Muslim celebrates them, is that not worse than if a kaafir does so openly?

The only reason that we forbade them to celebrate their festivals openly is because of the corruption involved in them, because of the sin or symbols of sin. In either case, the Muslim is forbidden from sin or the symbols of sin. Even if there was no evil involved apart from the kaafir feeling encouraged to celebrate openly because of the Muslim’s actions, how can a Muslim do that? The evil involved (in their festivals) will be explained below, in shaa Allaah.

Al-Bayhaqi reported with a saheeh isnaad in Baab Karaahiyat al-Dukhool ‘ala Ahl al-Dhimmah fi Kanaa’isihim wa’l-Tashabbuh Bihim Yawmi Nawroozihim wa Maharjaanihim (Chapter on the Abhorrence of Entering the Churches of Ahl al-Dhimmah on the Occasion of their New Year and Other Celebrations): From Sufyaan al-Thawri from Thawr ibn Yazeed from ‘Ata’ ibn Deenaar who said: ‘Umar said: “Do not learn the language of the non-Arabs, do not enter upon the mushrikeen in their churches on their feast-days, for the wrath (of Allaah) is descending upon them.”

‘Umar ibn al-Khattaab said: “Avoid the enemies of Allaah on their festivals.”

It was reported with a saheeh isnaad from Abu Usaamah: ‘Awn told us from Abu’l-Mugheerah from ‘Abd-Allaah ibn ‘Amr: “Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.”

‘Umar forbade learning their languages, and even entering their churches on the day of their festival, so how about doing some of the things they do on those days, or doing things that are a part of their religion? Is not going along with their actions worse than learning their language? Is not doing some of the things they do on their festival worse than just entering upon them? If divine wrath is descending upon them on the day of their festival because of what they do, then is not the one who does what they do, or a part of it, also exposed to the same punishment? Do not the words “Avoid the enemies of Allaah on their festivals” mean that we should not meet them or join them on those days? So how about the one who actually celebrates their festivals?

‘Abd-Allaah ibn ‘Amr clearly stated: “Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.”

This implies that the one who joins in with them in all of these matters is a kaafir, or that doing this is one of the major sins (kabaa’ir) that will doom one to Hell; the former meaning is what is apparent from the wording.

He mentioned – and Allaah knows best – the one who lives in their land, because at the time of ‘Abd-Allaah ibn ‘Amr and the other Sahaabah, they used to forbid open celebration of kaafir festivals in the Muslim lands, and none of the Muslims imitated them in their festivals; that was possible only when living in the lands of the kaafirs.

‘Ali (may Allaah be pleased with him) refused to even acknowledge the name of their festivals which were exclusively theirs, so how about actually celebrating them?

Ahmad mentioned the meaning of the reports narrated from ‘Umar and ‘Ali (may Allaah be pleased with them) on this topic, and his companions discussed the matter of festivals.

Imaam Abu’l-Hasan al-Aamidi said: the one who is known as Ibn al-Baghdaadi said in his book ‘Umdat al-Haadir wa Kifaayat al-Musaafir: “It is not permitted to attend the festivals of the Christians and Jews. Ahmad stated this in the report of Muhannaa, and his evidence for that is the aayah (interpretation of the meaning):

‘And those who do not witness falsehood [al-zoor]…’ [al-Furqaan 25:72].

He said: (This is) al-Sha’aaneen and their festivals. He said: The Muslims are to be prevented from entering upon them in their synagogues and churches.”

Beauties of Islam (All Episodes) with Shaykh Yusuf ESTES

2008-12-04T10:44:00.000-08:00

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

-------

" 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

2008-11-29T11:23:00.000-08:00

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.

--------------------------

-------------------------------------
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.

-------------------------

http://www.islamdenouncesterrorism.com/

Hajj - Inner Dimensions

2008-11-28T11:44:00.000-08:00

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

2008-11-28T11:41:00.000-08:00

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

2008-11-28T11:40:00.000-08:00

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?

2008-11-28T11:37:00.000-08:00

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

2008-11-28T11:35:00.000-08:00

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

2008-11-28T11:33:00.000-08:00

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.

Towards an Accepted Hajj

2008-11-28T11:30:00.002-08:00

Towards an Accepted Hajj
Faysal Al-Ba'dani

Allah has assigned a great reward for Hajj Mabrur, as evidenced by the saying of the Messenger (peace be upon him) "There is no reward for Hajj Mabrur except Paradise." (1)

The meaning of birr (from which the word "Mabrur" is derived) involves the following two:

Good behavior towards people, fulfilling ones duties towards others and giving them their rights. In the Hadith, "Al Birr is good behavior." (3) In the Musnad, from Jabir, Marfu` narration states, "They said: 'What makes Hajj Mabrur, O Prophet of Allah (peace be upon him)?' He said, 'providing food to people and spreading (the greeting of) salam'." (4)

Doing much worship and the trait of Taqwa, as opposed to sinfulness. Allah says,

Do you order people towards al-birr (righteousness) while you forget (it) yourselves?

[Noble Quran 2:44]

Al-Qurtubi said, "Sayings mentioned in Tafsir of this verse are close in meaning, that is, (birr is) performance of Hajj in which its rules are fulfilled and which is done in the most complete manner."

Not everyone who makes Hajj will have his Hajj accepted. As Ibn `Umar, (may Allah be pleased with him), said to Mujahid, when he said, "How many Hujjaj", "How few. Rather say, how many riders." (6)

I will highlight here some matters that help one ensure that his or her Hajj will be accepted, insha'Allah.

First: Sincerity and Following of the Sunnah

Sincerity to Allah and seeking His reward and pleasure alone. Allah says in the Hadith Qudsi, "Whoever does an action for other than me, I will leave him and his shirk." (7) The Prophet (peace be upon him) supplicated, "Allahumma hajjatan La riya'a fiha wa La sum`a" (O Allah, (enable me to make) hajj with no riya' (show-off in the sense of desire that others witness one's good acts) or sum`a (show-off related to desire that others hear about one's good acts) in it." (8)

Following of the Messenger (peace be upon him) in all matters. He said, "Whoever does an action not in accordance with our matter (Deen), it will be rejected." (9) Also, "Take your rituals (from me), for I do not know whether I will perform Hajj after this one." (10) The Sahabah (May Allah be pleased with them), comprehended this matter well. `Umar said when he kissed the black stone, "By Allah, I know that you are a stone, you neither bring harm nor benefit, and if I had not seen the Messenger of Allah (peace be upon him) kiss you, I would not have kissed you." (11)

Second: Preparation for Hajj

Servant's preparation for Hajj is from the most important matters that helps in performing the pilgrimage in the legislated manner and ensuring that one's hajj is insha'Allah accepted. From matters that require emphasis in preparation for Hajj are the following:

Examining and rectifying one's relationship with Allah, by sincerely repenting and fulfilling the well-known conditions of repentance.

Seeking His help and guidance, manifesting one's need of Him, fear of Him and hope in His reward. This is from the most important matters, for it is not permissible for a person to rely solely on his material means.

Relieving oneself of one's obligations towards others, one's trusts and debts.

Writing of one's will, as travel exposes one to various dangers.

Preparation of provisions for those the pilgrim is responsible for until he returns, advising them with good and appointing someone to take care of their matters, so that his concern and attention be devoted to performance of the pilgrimage.

Taking a convenient journey and good, Halal provision. For provision obtained through Haram is from matters that cause one's worship not to be accepted. It is related from At-Tabarani in a Marfu` tradition, "When a person leaves for Hajj with good provision, places his foot in the stirrup (of his mount) and calls, "Labbayka Allahumma Labbayk" Here I am at Your service, O Allah! Here I am at Your service], he is called from the heavens: "Labbayka wa Sa'dayk [may your call be replied and happiness be your reward], your sustenance is Halal, your journeying is Halal, and your Hajj is accepted." And when he leaves with corrupt provisions and places his foot in the stirrup (of his mount) and says, "Labbayk", he is called from the heavens, "La Labbayka wa La Sa'dayk [may your call not be responded to and happiness not be your reward], your provision is Haram, your sustenance is Haram and your Hajj is not accepted." (13)

Today we live at a time when Haram earnings have become widespread, and when questionable wealth has increased, except for those that Allah has mercy upon. So let every servant fear His Lord and remember his saying, "Allah is Good (Tayyib) and does not accept except what is good." (13)

It is recommended for a servant to increase one's Halal provisions according to his abilities, so that one does not depend on others and in order to show kindness to the weak (by giving money in charity).

Selection of a righteous company that will help one in moments of weakness, remind him when he forgets, teach him when he does not know, order him to good and forbid him from evil. So let the servant beware of the following two types of companies: a corrupt company that leads to sinfulness and falsehood, and a company that spends its time in what brings no benefit in the hereafter.

Learning rules of Hajj and its manners, as well as rules related to travel, including al-Qasr (shortening prayers), al-jam` (joining prayers), at Tayammum, al-mash (wiping) etc. The Prophet (peace be upon him) said, "Whoever Allah wishes good, He gives him understanding of the Deen." (14)

What helps a person in this is obtaining books and tapes by people of knowledge, and accompanying them while performing pilgrimage. Likewise, accompanying people who are familiar with places and times of different Hajj rituals.

Third: Servant's awareness of the true reality of Hajj and wisdoms for which the Hajj rituals have been legislated.

This is similar to Khushu` (humble submission) in Prayer, for whoever has greater Khushu`, chances of his prayer being accepted are greater. Likewise with Hajj, the more a person comprehends the reality and spirit of Hajj, the wisdoms and goals for which it has been legislated, and takes that as a means of correcting one's creed and way, the more likely his Hajj is to be accepted and the greater his reward. One will not be able to achieve this except by preparation and drowning in contemplation and research about true realities and wisdoms of Hajj. As for one who is not like this, it is feared that his action is a mixture of tourism and hardship.

Wisdoms and Aims of Hajj

From the most important wisdoms and goals of Hajj which the pilgrim must be aware of are the following:

First: Realization of at-Taqwa (piety, fearful awareness of Allah)

The goal of Hajj is realization of Taqwa. This is why we find the link between Hajj and Taqwa in many verses: Allah said,

And complete the Hajj and ‘Umrah for Allah. And fear Allah.

[Noble Quran 2:196]

And take provisions, but indeed, the best provision is fear of Allah.

[Noble Quran 2:197]

Second: Affirmation of Tawhid

Hajj is based on making one's intention sincere for Allah and seeking with one's act the pleasure of Allah and none other. Allah said,

And complete the Hajj and ‘Umrah for Allah.

[Noble Quran 2:196]

And He said, within the verses speaking of Hajj,

So avoid the un-cleanliness of idols and avoid false statement, inclining [only] to Allah, not associating [anything] with Him.

[Noble Quran 22:30-31]

Likewise, in Talbiyah, which is the slogan of Hajj, singling Allah in one's rituals is made clear: "Labbayka Allahumma Labbayk, Labbayka La sharika laka Labbayk, Innal-Hamda wan ni`mata, laka wal-mulk, La sharika lak." [Here I am at Your service, O Allah! You have no partner. Here I am at your service, O Allah. Verily, all the praise, the grace belongs to You and the kingdom. You have no partner] (15). Hajj is based on Tawhid and following of the Messenger Peace be upon him, and not falling into shirk of obedience, as there is no place in acts of worship for any rituals based on desires.

Third: Reverence of Allah's symbols (rites) and sanctities

From the most apparent of goals and wisdoms of Hajj is cultivation of the servant upon appreciation, esteem and love of Allah's symbols and sanctities. Allah says,

That [is so]. And whoever honors the symbols [i.e. rites] of Allah - indeed, it is from the piety of hearts.

[Noble Quran 22:32]

Fourth: Cultivation upon good and praiseworthy characteristics

Decency and chastity.

Hajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no Rafath.

[Noble Quran 2:197]

Ar-Rafath is sexual intercourse or what leads to it from sayings or actions.

Suppressing anger, leaving argumentation and disputes. Allah says,

and no (Jidal) disputing during Hajj.

[Noble Quran 2:197]

`Ataa' said, Al-Jidal is that you dispute your companion until you anger him and he angers you.

Gentleness, softness and calmness. When he heard strong rebuking, hitting and shouts at a camel while moving from Muzdalifah, "O people, you must be calm, for rush and hurrying is not righteousness." (16)

Not being concerned only about oneself and associating with people. During Hajj, the servant is not only concerned about oneself, rather he mixes with his pilgrim brothers and shares with them in clothing, recitation of Talbiyah, transportation and acts.

Cultivation upon taking responsibility for one's mistakes. This becomes evident in the case of obligatory atonement for one who makes an intentional mistake that violates the state of ihram, or leaves for Muzdalifah before sunset, etc.

Cultivation upon humbleness. This becomes evident in the unity between all Hujjaj in rituals and feelings, and the negation of traces of material differences between them, such as language, nationality, wealth, etc. The Prophet (peace be upon him) said during his last farewell Hajj, "O people! Verily, your Lord is one, and your father (Adam) is one, verily the Arab is not superior to the non-Arab, nor the non-Arab to the Arab, nor the white to the black, nor the black to the white, except by Taqwa (piety, fearful awareness of Allah)." (17)

Cultivation upon different types of patience. The servant restrains oneself from one's desires by leaving acts that are prohibited while in the state of ihram, and also by leaving some permissible acts while not in the state of ihram. He exposes oneself to hardship and fatigue in fulfilling the orders of Allah by performing the rituals, so that this be a motive for leaving sins, doing righteous acts and bearing inconveniences after Hajj.

Generosity and openhandedness. This is clear in the servant's bearing expenditures for Hajj.

Fifth: Reminder of the Last Day

Hajj reminds the servant of the Last Day and its states and conditions in a clear manner, including the following:

His departure from his country and separation from his family reminds him of his separation from them when leaving this world for the Hereafter.

Removal of stitched clothing and lack of adornment reminds him of coffin and resurrection of servants from their graves on the Day of Resurrection barefoot and naked.

Journey and fatigue remind him of weakness and hardship of the Day of Resurrection, to the point that some will drown in sweat to their necks.

Sixth: Cultivation upon submission and surrender to Allah

Pilgrim is trained upon submission, surrender and complete obedience to Allah Lord of the worlds, as, for example, in the case of to actions of Hajj, such as abandonment of stitched clothing and adornment, Tawaf, Sa'i, standing on `Arafat, stoning, lodging and shaving or cutting of one's hair and other such matters that do not have an obvious meaning.

Seventh: Deepening of Brotherhood based on faith and Islamic unity

Pilgrims, with all their differences in tongues, races and nationalities, gather in one same place at one same time, in one same appearance, pronouncing the same call of Talbiyah, and for the same purpose: belief in Allah, fulfillment of His order and leaving of sinfulness, all of which develops deep love between them, which, in turn, becomes a motive for them to know each other, to cooperate, exchange thoughts, advice, news and experiences, reinforcing in them uprightness upon this Deen which joined them together, as well as performing acts aiming to reach higher levels.

Eighth: Strengthening the attachment of Hujjaj to the predecessors

Actions of Hajj remind of the past, from the migration of Ibrahim (peace be upon him) with his wife and infant, to Hijaz, his story when he was ordered to sacrifice his son, his building of the Ka'bah and his call to people to make Hajj. Likewise, Hajj is a reminder of the rising of our Prophet Muhammad (peace be upon him) and his farewell pilgrimage with more than one hundred thousand Companions; when he said to them, "Take from me your rites (of Hajj)". Since then ages have passed, and at the present time the number of pilgrims is more than a million. This causes the pilgrim to remember the generations that have witnessed this land before him, and to remember that the final destination is the same for all.

Ninth: Increase in remembrance of Allah

The servant who contemplates during rituals of Hajj about Talbiyah, Takbir, Tahlil (saying La ilaha ill Allah), supplication, as well as the two revelations (Quran and Sunnah) which speak about them, will find that an increase in remembrance of Allah is from the greatest wisdoms and aims of Hajj. From those texts is the saying of Allah,

Remember Allah at al-Mash'ar al-Haram (Muzdalifah).

[Noble Quran 2:198]

And his saying, "Circumambulating of the house, [going] between as-Safa and al-Marwah and stoning have only been legislated for establishment of remembrance of Allah on the Earth." (18)

Tenth: Getting used to a system and training upon discipline

Eleventh: Other benefits

Other benefits are related to both Dunya and the hereafter, that are individual and collective.

Fourth: Warning against sinfulness and falling into error

Servant does not earn Hajj Mabrur except by leaving sins. While falling into sin is prohibited at all times, Allah gives a specific order to the pilgrims to leave sins. He says,

"Hajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during hajj."

[Noble Quran 2:197]

This is due to nobility of the time and greatness of the place. Allah says,

"Whoever intends [a deed] therein [i.e. in the Haram] of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment."

[Noble Quran 22:25]

How could there be reward for one who commits sins?!

Contemplation about the state of people during Hajj causes one to realize the many evil deeds and mistakes, which are the result of: weak fear of Allah, lack of consideration of the sacredness of the time and place, ignorance of the Shari'ah and following of customs. Perhaps from the most widespread evil actions and mistakes in Hajj are the following: intentionally committing prohibited acts while in the state of ihram without a valid excuse, harming Muslims with one's sayings and actions, leaving of mutual advising and ordering of good and forbidding evil, delaying prayer from its due time, backbiting, slander, vain talk, argumentation, hearsay, extravagance, miserliness in spending, wasting food, bad behavior towards others, negligence with regards to sins, such as listening to what is not allowed, uncovering what is not allowed to be uncover, hurry or delay in performance of rituals, lack of observance of spatial limits which may not be overstepped in performance of actions of Hajj, etc.

Who is more deprived than one who sacrifices his soul, his wealth and leaves his previous state and his adornment and then returns with forbidden actions and the anger of the Merciful?

A poet said,

He went to Hajj so that Allah forgives his sins

And returned with even more sins

Fifth: Striving hard in obedience of Allah and proper use of time

In the verses about Hajj there are signs that exhort the servant to make a lot of righteous actions while performing the pilgrimage. From it is the saying of Allah,

And whatever good you do - Allah knows it…

[Noble Quran 2:197]

Perhaps from the most important righteous actions which the servant should do plenty of and keep busy with while at Hajj are the following:

Actions of the heart

Sincerity, love of Allah, relying on Him, fear of Him, hoping in His reward, glorification and respect of Him, submission and surrender, expressing one's need of Him, truthfulness in supplication, repentance, patience, being pleased with Allah, tranquility etc. are from the most important actions of the heart that the servant should occupy himself with in his Hajj, for Islam is centered around them. Ibn Al-Qayyim said, "Whoever contemplates the aims and means of the Shari'ah will know the correlation between actions of the body and actions of the heart and (will understand) that the former are of no benefit without the latter." (19)

Recitation of the Quran, remembrance of Allah and seeking forgiveness

Allah has ordered the pilgrims in the verses about Hajj to engage in remembrance (Dhikr) and seeking of forgiveness. It is related that the Prophet (peace be upon him) was asked, "What Hajj is the best? He said, "That in which there is most Dhikr (remembrance of Allah)." (20)

Goodness towards people

In the Hadith, "It was said, 'O Messenger of Allah, which people are dearest to Allah?' He said, 'Dearest people to Allah are those who are the most useful to (other) people.'"

Calling to Allah

Ignorance, innovations, evil actions and mistakes have widely spread among the pilgrims, and from what is obligatory upon scholars and callers is guiding and advising others, ordering them to good and forbidding them from evil with wisdom, good exhortation and arguing in a better way. Shuja` bin al Walid said, "I was making Hajj with Sufyan, and his tongue hardly ceased to enjoin good and forbid evil, both while going and coming back." (21)

Supplicating to Allah and asking Him

Hajj is one of the great occasions to ask Allah and to supplicate to Him, it s an occasion that requires usage of the opportunity and submissiveness before Allah. The Prophet (peace be upon him) said, "The best supplication is supplication on `Arafat." (22) "Those making Hajj and `'Umrah are delegates (guests) of Allah, He called them and they answered, they ask him and He gives them." (23)

Steadfastness Steadfastness (after Hajj)

The evidence of Hajj Mabrur is steadfastness of the servant after Hajj, his practice of righteous acts and leaving of the sins. Al-Hasan Al-Basri said, "Al-Hajj al-Mabrur is to return abstinent from this world and desiring the hereafter. This is witnessed to in His saying,

And those who are guided - He increases them in guidance and gives them their righteousness (Taqwa, fearful awareness of Allah, care to avoid His displeasure).

[Noble Quran 47:17]

So beware, my brother, of destroying what you build, dispersing what you gather, eliminating what you gain, regressing after guidance, and deterioration after refinement.

Remember that Hajj nullifies what precedes it from sins, and that because of Hajj you return in a state like that on the day your mother bore you. So beware of opposing Allah with sins after this blessing. Open a new page in your life and fill it with righteous actions in steadfastness upon His Deen.

References:
1. Al Bukhari, 1773
2. Lata'if al Ma`arif, p 410
3. Muslim, 2553
4. Fath al Bari 4/446
5. Fath al Bari 3/446
6. Musannaf `Abdur Razzaq 8836. See al Hajj by al Qari, p. 55 7. Muslim, 2985
8. Ibn Majah, 2890. See Sahih Sunan ibn Majah 1718
9. Muslim 1718
10. Muslim 1297
11. Al Bukhari 1610
12. Al Mu`jam al-Awsat by at-Tabarani 5224. Majma` az-Zawa'id, in it is Sulayman bin Dawud al-Yamami and he is Da`if, 10/292
13. Muslim 2/703
14. Al-Bukhari 71
15. Al Bukhari 1549
16. Al Bukhari 1671
17. See Lata`if al-Ma`arif, 411
18. at-Tirmidhi, 902
19. Badai`ul Fawa'id 3/330
20. Al-Mu`jam al-Awsat by at-Tabarani, 7775; declared Hasan by al-Albani in Sahih al Jami` 5569
21. Siyar A`lam an-Nubala' 7/259
22. At-Tirmidhi 3585; see Sahih Sunan at-Tirmidhi, 837 and al-Jawab al-Kafi, p. 101
23. See Sahih al-Jami`, 3173; al-Albani said: Hasan.

A Woman's Guide To Hajj

2008-11-28T11:30:00.001-08:00

A Woman's Guide To Hajj
By Muhammad Alshareef

Introduction

All praise is due to Allah. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil of our souls, and the adverse consequences of our deeds. Whoever Allah guides, there is none that can misguide him. And whoever He misguides, then none can guide him aright.

I bear witness that there is no deity that is worthy of worship except for Allah; He is alone, having no partners. And I bear witness and testify that Muhammad (peace be upon him) is His perfect worshipper and messenger.

The goal of this term paper was to give the Muslim woman a chance to see those Fiqh rulings that are specific to her in Hajj - since many a time her rulings are lost in the general discussion of how to perform Hajj. In the end one should have a general idea of those things that a woman differs in Hajj from men. They should be able to recognize differences in ritual worship between the women and men. And they - insha'Allah - should get a clear understanding of issues that are commonly differed upon.

After having been given the opportunity - alhamdullilah - to attend Hajj for a few years, the subject that came to mind to write about for this course of Fiqh Al-Kitab was Sunnah was that of women in Hajj. Because of the lack of experience people, not specifically from North America, have with the rites of Hajj, I wanted to give the Muslim woman a chance to look specifically at those things which she needs to focus on and understand.

With the intention of writing a term paper that would elucidate the Fiqh rulings specific to women in Hajj, I went about organizing the topics under three chapters, the first dealing with Ihram, and the second with ritual differences between the men and women.

In conclusion, all praise is due to Allah. All goodness is from Him and no matter how much we praise Allah it would not equal the blessings that He bestowed upon us.

I thank the American Open University, with their diligent work in helping to carry the message of Islam to homes all across the United States and abroad, for giving me the chance to study this topic and benefit from it's contents.

And with special mention, I must thank my instructor Dr. Houcine Chouat who responded favorably to the idea of this essay being written in English, instead of the standard Arabic. May Allah reward him, and the entire administration at the American Open University, with the best of reward and may they find safety on a Day when no wealth or children will avail, only those that came with a sound heart.

And our final prayer is that to Allah belongs all praise.

Chapter One: Ihram

Should a woman shower upon entering the Miqat

It is equally part of the Sunnah for a woman to shower before Ihram just as it is for a man. In fact, in the case of women who at the time may be experiencing Hayd or Nifas, there is specific proof that she should take this shower.

Imam Muslim relates in his Sahih that from Ayshah - May Allah be pleased with her - that she said, "Asma' bint `Umays had Nifas after giving birth to Muhammad ibn Abu Bakr. This happened at Ash-Shajarah (a place near the Miqat outside of Madinah). So Allah's Messenger(peace be upon him) directed that she should bathe and begin the Tahlil."

In this regard of showering before Ihram, the menstruating woman is in the same ruling as one who finds herself in Nifas. The Prophet of Allah (peace be upon him) said, "If the Menstruating woman and the one in Nifas enter the time they should bathe and enter into Ihram and complete all the rituals (like others) except Tawaf of the (Ka'bah)."

Showering

Abu Dawud and others narrated that Ibn Abbas (may Allah be pleased with him) asked Abu Ayyub Al-Ansari, "While he was in a state of Ihram, how did the Prophet of Allah (peace be upon him) wash his head?" Abu Ayyub (who was bathing at the time) replied by asking someone to pour water on his head. He then rubbed his head with his hand, going back and forth. He then said, "In such a way I saw the Prophet (peace be upon him) wash."

This narration is used by the scholars as proof that it is permissible for a male or female in Ihram to take a bath and pour water over their head and to pass their hand through their hair.

If the bath is needed because of sexual impurity (Janabah), then the scholars agree that it is permissible. Even if the bath is desired to just cool off or for other non-essential reasons, the majority of scholars say that it is permissible without any reservations.

Imam Ash-Shafi'i said - after narrating this incident about Abu Ayyub Al-Ansari, "This is the opinion that we hold. A Muhrim may take a bath whether it is due to sexual impurity or for other reasons. One may wash their head and soak their body with water."

However, some scholars have recommended that a woman should not shower unless it is necessary. This is because she is in Ihram and busy with the actions of Hajj. In fact, to bathe during Ihram is simply an issue of permissibility, but there is no one that says that it is recommended (Mustahabb). To some scholars, it is more recommended to remain dusty and disheveled.

Imam An-Nawawi said, "It is more desirable that the pilgrim remain dusty and disheveled. The proof of this is the statement of Allah [Then let them end their untidiness...] (22/29) and the statement of the Prophet of Allah (peace be upon him): [Verily Allah boasts the people of Arafah to the inhabitants of the heavens, saying, `Look at my slaves - they have come to me disheveled and dusty.']"

Combing one's hair during Ihram

It is Makruh for a woman (or man) in Ihram to aggressively comb their hair - causing excessive amounts of hair to fall out - or to brush un-necessarily. This is because doing so may lead to hair being cut - which is one of the forbidden acts when someone is in Ihram.

As for brushing lightly or scratching one's head, this is permissible. There is a famous saying in the books of Fiqh where they suggest that someone should scratch with the insides of their hands - i.e. softly.

Imam An-Nawawi said, "As for a Muhrim (someone in the state of Ihram), I do not know of any opinion that says he is not permitted to scratch his head. Rather, it is something permissible."

There is a phenomenon amongst some women which works as such: They tie up their head very tightly and do not un-tie it until their Hajj is over. When they are in need of making Wudu', instead of wiping their hair they do wipe over their Hijab instead.

Sheikh Salah As-Sawi, one of the directors at the American Open University, commented that doing this is an example of someone placing a hardship upon themselves, a hardship that the Shari'ah does not require. He said that when a person combs their hair lightly or scratches, the person is not held responsible for the dead hairs that naturally come out.

The color of clothes a woman in Ihram may wear

It is permissible for the woman to wear any women's clothes she pleases which are not attractive or resemble the clothes of men, or are tight-fitting showing the dimensions of her limbs, or transparent - not concealing what is underneath, or too short - not covering her legs or hands, but instead should be abundant, thick and wide.

Ibn al-Mundhir said, as quoted in al-Mughni:

"There is consensus among the scholars that the woman in Ihram can wear shirts, vests, baggy trousers, Khimars, and leather socks."

She does not have to wear a particular color (such as green) and can instead wear any colors she desires from among those specific to women (such as dark red, green or black). It is also permissible for her to change these colors if she wishes.

Wearing Jewelry in Ihram

It is permissible for women to wear jewelry while she is in a state of Ihram. It was narrated in Al-Bukhari, that Umm Al-Mu'minin Ayshah - May Allah be pleased with her - used to not consider anything wrong with a Muhrimah wearing jewelry.
In Al-Mughni by Ibn Qudamah, he says, "I heard from Ahmad, who heard from Nafi' that the women (from the household) of Ibn ‘Umar used to wear jewelry while they were in a state of Ihram. Ibn ‘Umar (seeing this) would not forbid them."

Thus, it is apparent from the Madhhab of Imam Ahmad that it is permissible for a woman in Ihram to wear jewelry.

This permissibility of wearing jewelry is also the opinion of the Hanafiyyah and Malikiyyah. They quote as their proof - in addition to the above - the fact that wearing jewelry is an act of adornment and a woman in Hajj is not forbidden from adorning herself.

Covering the face

A woman in Hajj should not cover her face or wear gloves, just as a male should not cover his head. There is no difference of opinion on this issue, based on the clear statement of the Prophet of Allah (peace be upon him), "The Muhrimah (a female in Ihram) should not cover her face, nor should she wear gloves."

Having said that, it is permissible for her to cover her face if she fears the gaze of non-Mahram men upon her.

It was narrated that Umm Al-Mu'minin Ayshah - May Allah be pleased with her - said, "The riders would pass by us while we were with the Prophet of Allah (peace be upon him) in a state of Ihram. When one of them would ride next to us, we would take our Jilbab and cover (coming down with the cloth from our heads) our face. When the rider would pass, we would uncover once again."

Scholars have used this Hadith to show that if a woman is in need of covering her face then it is permissible for her to do so.

However, the Shafi'iyyah set a condition to this covering saying that the Niqab should not touch the women's face. This was also the opinion of Al-Qadi from the Hanabilah.

In actuality, this condition does not have overall agreement from the scholars. Ibn Qudamah said in regards to this condition, "I have not found this condition to be from (Imam) Ahmad, nor is it from the Hadith. In fact, reality contradicts this condition. For verily, the cloth that covers over a women's face, rarely does it remain un-touching to her skin. Had this been a condition (that it should not touch her face) the Prophet (peace be upon him) - would have explained it."

Refuting the claims of those who claimed that the condition of the women's Niqab in Hajj is that it not touch her face, Imam Ash-Shawkani used similar arguments as that of Imam Ibn Qudamah.

And Allah knows best.

Touching one's spouse intimately or non-intimately

If a male in Ihram touches his wife with desire, or kisses her, then he would be obliged to pay the Fidyah (penalty) - and the same would go for women. This is the opinion of the Hanabilah.

More so, the male is between two situations after touching his wife: either he releases some fluid or not. If he does not release anything, then the penalty for him is that he must slaughter a sheep. If he does release something, then he must slaughter a camel.

As for the women in this situation, then perhaps her situation is that of the males. Ibn Qudamah said, "The women is just like the male in this respect."

The Hanafiyyah and Shafi'iyyah said: It is Wajib for someone who kisses or touches his or her spouse with desire that they pay the Fidyah - which is the slaughtering of a sheep. If they cannot find or afford the sheep, then they should alternatively either feed the poor or fast.

From what the Hanafiyyah and Shafi'iyyah are saying, it seems that the same applies to women if they kiss or touch their husband with desire.

Chapter Two: Male / Female differences in Ritual Worship

What is the ruling of women performing Hajj without a Mahram?

There are five general conditions before Hajj becomes compulsory upon someone. They are that the person is Muslim, has reached the age of discernment, is of full mental capacity and is not a slave. Additionally, they must be capable of completing the journey to Hajj, both physically and financially.

Both males and females share these conditions. However, the Muslim woman has an extra condition before she can be held accountable for not performing Hajj and that is the accompaniment of a Mahram.

The statements of the scholars regarding this matter:

The Shafi'iyyah state that Hajj is not obligatory upon a woman until she finds a male Mahram relative or a husband or a group of trusted women. If she finds any of the previous three, it is obligatory upon her to perform Hajj. If she cannot find one of the three, she is not obliged to perform the Hajj.

The condition that the Shafi'iyyah hold for a woman to perform Hajj is that she must be able to perform the journey securely. This security can be found when a husband or a Mahram or a group of trusted women accompanies her.

In the popular opinion of the Madhhab, it is permissible for a woman to perform Hajj if she finds only one trusted women to take the journey with. More so, they say it is permissible for her to travel alone if she shall be safe and she fears nothing on the road. This is how they understand the Ahadith which forbid a woman from traveling alone.

However, if she has already performed her first obligatory Hajj and this is a voluntary performance, then she is not permitted to travel alone - she must be accompanied by a husband or a Mahram. In this case, traveling with a group of trusted women is not permitted; this is the more correct position in the Madhhab.

The opinion of the Malikiyyah is similar to that of the Shafi'iyyah in that they allow a woman who does not find a Mahram or husband to travel with a secure group. They add that this secure group may be a group of men, a group of women, or a group made up of men and women.

In the Madhhab of Imam Ahmad, Hajj is not obligatory upon a woman who does not find a Mahram or husband to travel with her. In fact, Imam Ahmad specifically commented on this issue, as Abu Dawud states: I said to Ahmad, "A wealthy woman who does not find a Mahram to travel with her to perform Hajj, is Hajj Wajib upon her?" He said, "No."

They cited as proof for what the opinion that they took a selection of Ahadith which we shall mention shortly.

The Hanafiyyah held an opinion similar to that of the Hanabilah. They said that Hajj is not compulsory upon a woman who does not find a Mahram or husband to travel with. In addition to the following Ahadith, they said that for her to perform Hajj without male assistance would expose her to situations that may very well harm her.

A Discussion of the Dalil

[The woman should not travel except accompanied by a Mahram]

Hadith Adi in which the Prophet (peace be upon him) said to him "if your life is prolonged, you shall live to see Adh-Dha'inah (a woman) traveling from Al-Hirah (in Iraq) all the way until she performs Tawaf of the Ka'bah, fearing no one except Allah."

They also cite Qiyas. They compare a woman traveling alone to that of a woman who converts to Islam in the land of the Kuffar. Or a Muslim woman who may have escaped from the clutches of the disbelievers - in both cases there is unanimous agreement that she is permitted to travel alone. So should the case be in her traveling alone to perform Hajj.

The Hanafiyyah and the Hanabilah reject these proofs with the authentic Ahadith that forbade a woman from traveling alone. It is true, they say, that the Hadith of Adi is authentic, but it was a statement of the Prophet (peace be upon him) that did not amount to him sanctioning the act. Rather, it was an account to Adi of what would happen in the future.

As Imam Ash-Shawkani said, it is more befitting to take the Hadith to mean that such a thing would happen - not that it is permissible. This is so there would be no contradiction between it and the Ahadith that forbid women from traveling alone.

Should a woman raise her voice when saying the Talbiyah?

The Talbiyah is a chant that someone performing Hajj recites throughout his or her Hajj rites. It includes the words: [I am here, O Allah, I am here. I am here, there is no god but you, I am here. Verily, all praise and all blessings and all sovereignty belong to you. There is no god but you.]

It is a Sunnah to not only say this, but to chant it loudly.

As for women, they should not raise their voice above what is needed for them to hear themselves.

Ibn Al-Mundhir - may Allah have mercy upon him - said, "There is a consensus amongst scholars that the Sunnah regarding women is that they do not have to raise their voice when chanting the Talbiyah. All she is required to do is to raise her voice enough so that she can hear herself. This is the opinion of Ata', Malik, Al-Awza'i, Ash-Shafi'i, and it is also the opinion of the Hanabilah and the Hanafis. They feared that with her raising her voice, a fitnah make occur. For the same reason, it is not Sunnah for her to give the Adhan for Salah, nor the Iqamah."

Sheikh Al-Albani - in his book Manasik Al-Hajj wal ‘Umrah - said:

In regards to the Talbiyah the ruling for the women is that of the men - as the two preceding Hadith are general. They too should raise their voices as long, however, as there is no fear of fitnah.

Ayshah used to raise her voice until the men could hear her. Abu Atiyyah said: "I heard Ayshah saying, `Verily I know how was the Talbiyah of the prophet of Allah. I heard her after that saying: LabbaikAllahumma Labbaika..."

And Qasim ibn Muhammad said: Mu'awiyah went out at night and heard the voice of someone making Talbiyah, so he said: `Who is that?" It was said: "Ayshah, Mother of the Believers, making `Umrah from at-Tan'im." So that was mentioned to Ayshah so she said: "If he had asked me I would have told him."

What both men and woman perform equally in Tawaf

Firstly, the desirability of making Du'a, remembering Allah, or reciting Quran.

Secondly, the desirability of touching the black stone or kissing it if its possible, on condition that a woman does not crowd the men in doing so. The same ruling applies to the Yemeni corner.

Thirdly, the permissibility of speaking if its necessary or with befitting speech.

Fourthly, the undesirability of eating or holding the urge to urinate, or pass wind, or having a strong desire for food and other things of this nature.

The Difference in Tawaf between men and women

In general, the method of performing Tawaf is the same for men and women. The agreed upon rule is that what is mentioned concerning the men applies to the women so long as there is no specific proof which shows that her ruling is different.

To review the aspects of Tawaf that apply to both men and women, one may refer to the many Fiqh books on this subject. Our concern here is to illustrate the differences which are as follows:

Women should not jog in Tawaf

At the beginning of Tawaf, it is Sunnah for the men to jog, known in Arabic as Ramal, the first three circumambulations around the Ka'bah. The woman is not required to do this.

Ibn Al-Mundhir said, "There is consensus amongst the scholars that the woman should not jog in Tawaf. Instead, she should do the Tawaf walking."

Al-ldhteba' - uncovering the right shoulder

It is logically clear that a woman should not uncover her right shoulder when performing Tawaf. Imam An-Nawawi said, "Uncovering the right shoulder is Sunnah for the men and not permissible for the women. There is no difference of opinion on this matter."

Nearing the Ka'bah

It is recommended that the women should not crowd themselves near the wall of the Ka'bah, crushing themselves in to the men. Instead, she should perform her Tawaf on the outer circles of the Tawaf, away from the crowd.

This is recommended as a protection for her. However, if she is performing Tawaf at a time when the crowd is light, she may draw as near as she can to the Ka'bah.

This ruling is based on an incident that happened in which Umm Salamah - the wife of Allah's Messenger, (peace be upon him) complained of a sickness. He instructed her to perform the Tawaf riding on a camel, behind the people.

Ibn Hajar, explaining this Hadith, said, "He instructed her such because the Sunnah for the women is that they should distance themselves from the men in Tawaf."

Performing Tawaf at Night

The scholars mentioned that it is desirable for a woman to delay her Tawaf until night if she arrives in Mecca during the day. The reason, they say, is that this would be more protective for her and others since the crowd would be lighter at that time.

This ruling is illustrated by that which Imam al-Bukhari narrated from `Ata' who said; Ayshah -May Allah be pleased with her- use to perform Tawaf away from the men, not crowding them. A woman said to her, "Let us go, O Umm Al-Mu'minin, to touch the black stone." Ayshah declined until night came and then they went for Tawaf. Whenever they wished to perform Tawaf they stood there until the crowd of men would be on their way out.

However, if she feels that she may be nearing her monthly cycle, it is better that she performs the Tawaf as soon as she can so that she does not miss it.

Crowding to kiss the black stone

It is desirable that a woman should not crowd with the men to kiss the black stone. Instead, she should wave to it with her hand just like the person who cannot reach it.

Imam An-Nawawi said, "Our ‘Ulama' have said that it is not desirable for a woman to kiss the black stone, nor to touch it, except at those times when the Tawaf area is light or empty, like during the night or at other times. This is because in her crowding the men it would bring hardship upon herself and hardship upon the men."

The difference in Sa'i between men and women

The method of performing Sa'i, in general, is the same for men and women. However, there are basic differences in the etiquettes of Sa'i between men and women.

Firstly: A woman in her Menses

As is explained in the books of Fiqh, it is not a must that a person be clean from sexual impurity (Janabah) or, for women, her monthly period in order to perform Sa'i. However this issue needs a little clarification.

According to the Hanafi school of thought, it is only permissible for a woman in sexual impurity or her menses to perform the Sa'i if she has already performed the Tawaf in a state of purity. Meaning, if her menses started after the Tawaf then it is ok to continue with the Sa'i.

However, scholars have disagreed with the Hanafi school of thought on this issue for the following reason:

It was narrated by Bukhari that Umm Al-Mu'minin Ayshah - May Allah be pleased with her - said, "I arrived in Mecca and at the time I was in my monthly period. I had not performed the Tawaf of the (Ka'bah), nor had I performed the (Sa'i) between Safa and Marwah." She continues, "I mentioned this to the Prophet of Allah (peace be upon him) and he said to me, `Do as the Hajji (Hajj pilgrim) does other then performing Tawaf of the (Ka'bah) until you are clean.'"

In explaining this Hadith, Ibn Hajar said:

As for the acceptability of performing Sa'i before Tawaf, scholars of Hadith considered it permissible, citing as their proof the Hadith of Usamah ibn Shuraik in which a man came to the Prophet (peace be upon him) and said, "I performed Sa'i before performing Tawaf." The Prophet (peace be upon him) replied, "Perform Tawaf, there is no difficulty."

Thus, a woman in her menses may perform all the rites of Hajj other then the Tawaf. And she may perform the Sa'i before her Tawaf in accordance with the Hadith of Usamah ibn Shuraik and her Sa'i with be correct and acceptable.

Those that forbade the woman from performing Sa'i until she first becomes clean of her menses, placed a condition on her has no basis. In reality, the proof we have mentioned rejects this opinion.

Ramal, jogging, between Safa and Marwah

Imam Ash-Shafi'i said, "A woman should not jog between Safa and Marwah, nor should she uncover her arm like a man. This is because she is seeks coming closer to Allah by covering and protecting herself and jogging and uncovering would contradict that."

However, according to the scholars of the Shafi'i school of thought, there are two opinions on this issue.

The first, which is the opinion of the majority, is that she should not jog in the jogging area. Instead she should walk all through out the distance from Mount Safa to Mount Marwah - whether it be daytime or nighttime when no one is watching. This is because she is `Awrah and her fiqh is based on covering and protecting herself.

The second, which is held by a minority, is that if she is performing Sa'i at night and there is no one watching, it is desirable for her to jog in the area of jogging.

This is also the opinion of the Hanbali school of thought. Ibn Qudamah stated in Al-Mughni: A woman should not jog in Tawaf or Sa'i.

Women leaving Muzdalifah early

Spending the night in Muzdalifah on the eve of the 10th of Dhul-Hijjah is just as much a part of Hajj for the women as it is for the men. When she leaves the plain of Arafah, she does as the male would do in Muzdalifah - that is, she should join her Maghrib and ‘Isha' at the time of ‘Isha, remember Allah and spend the night there.

Some scholars have noted that it is permissible for women who fear the crowd of Muzdalifah (and the predicted crowd at the Jamarat the next day) to leave early from Muzdalifah before Fajr. The default Sunnah however is that a person should wait until after Fajr - after the sun has come up bright - to move on to Mina.

Following is an example of the many Ahadith that were narrated regarding this issue.

Firstly: Bukhari narrated from Ayshah (May Allah be pleased with her) who said, "(Umm Al-Mu'minin) Sawdah sought permission from Allah's Messenger (peace be upon him) to leave Muzdalifah before him (i.e. before Fajr) and before the crush of the people, because she was heavy. He (peace be upon him) gave her permission."

Secondly: Muslim narrated from Umm Habibah (may Allah be pleased with her) that the Prophet (peace be upon him) sent her from Muzdalifah during the night (before Fajr).

Thirdly: Muslim narrated from Ibn Abbas (May Allah be pleased with him) who said, "Allah's Messenger (peace be upon him) sent me with the weak folk from Muzdalifah during the night (before Fajr)."

Fourthly: Muslim narrated that Ibn Umar (May Allah be pleased with him) used to take the weak of his family to Muzdalifah. They would stand at al-Mash'ar al-Haram in Muzdalifah at night, remembering Allah. Then before the Imam would move out (from Muzdalifah) they would leave before him. Some of them would arrive in Mina before Fajr time (i.e. at Fajr time); others would arrive after that. When they would arrive, they would throw their Jamarat. Ibn Umar would comment, "Allah's Messenger (peace be upon him) granted permission to these people."

Concerning the issue of leaving Muzdalifah halfway through the night, Imam Ash-Shafi'i (may Allah have mercy upon him) said:

The Sunnah is that women and weak folk should move out of Muzdalifah before Fajr - after half the night has passed, so that they may throw their Jamarat before the crowd arrives. This is based on the Hadith of Ayshah (may Allah be pleased with her) in which she said, "(Umm Al-Mu'minin) Sawdah sought permission from Allah's Messenger (peace be upon him) to leave Muzdalifah before him (i.e. before Fajr) and before the crush of the people, because she was heavy. He (peace be upon him) gave her permission."

This is also the opinion of the Hanbali school of thought. In Al-Mughni we read:

It is all right for women and weak folk to leave Muzdalifah early. From those who would allow their women and weak family members to precede them were Abdur-Rahman ibn `Owf and Ayshah. This is the opinion of Ata' and ath-Thawri and Ash-Shafi'i and Ashab Ar-Ra'i (the Hanafis). We do not know anyone that differs with this opinion, as it is an opinion that carries facility for the women and weak folk and saves them from the hardship of the crowd, and it is also the permission of their Prophet (peace be upon him).

Thus from the previous quotes we see that it was permissible for the women and weak folk to leave Muzdalifah during the night, i.e. before Fajr and before the crowd arrived after Fajr. Those that enter into this permission are the women and children and those in their situation. And Allah knows best.

How much hair should a woman cut when coming out of Ihram

Shaving one's head is one of the rites of Hajj and ‘Umrah. On this topic, the following verse praises the state of the Muslims: [with shaved heads and trimmed]

The Hanafiyyah have said: to shave one's head or to trim it is a Wajib aspect of Hajj. This is also the Madhhab of the Malikiyyah who said: The shaving itself is Wajib, the trimming on the other hand is sufficient.

The Shafiyyah state: Our Madhhab is that shaving is a rite that one is rewarded for performing - by performing it one leaves the first stage of Ihram, the Tahallul al-Asghar. Thus, according to this, shaving or trimming is a Rukn by which Hajj or ‘Umrah is not accepted until it is performed.

And according to the Hanabilah, shaving or trimming is a rite from the rites of Hajj or ‘Umrah. Thus according to them it is Wajib. In the book Al-Uddah sharh Al-Umdah, it states: " And shaving the head is Wajib because the Prophet (peace be upon him) did it, this coupled with the Hadith, "Take from me your Hajj rituals."

Having said that, the question that begs to be asked now is: which is better for a man, to shave his head or trim it, i.e. going bald or using a no.2 clipper? And how is this preference viewed in regards to women.

As for men, it is better for them to shave their head. The proof for this is the obvious order given in the verse [having shaved your heads and trimmed] because the Arabs would often begin with that which more important and preferred.

Also, this preference is based on the Hadith in which the Prophet (peace be upon him) said, "Oh Allah, be merciful to those that shave." They asked, "what about those that trim O Messenger of Allah?" He said, "O Allah, be merciful to those that shave." They asked, "what about those that trim O Messenger of Allah?" He said, "And those that trim."

And in another narration according to Muslim, he prayed for those that would shave three times and those that would trim once.

Even he (peace be upon him) shaved his head during Hajj, and no doubt, Allah would never choose for his Prophet anything other then that which is more preferred.

But having said that, there is no difference of opinion that it is permissible to choose trimming instead of shaving. In Sahih Muslim with the explanation of Imam Nawawi it states: There is Ijma' (consensus) from the ‘Ulama' that shaving is better then trimming, but that trimming is permissible.

Does this preference of shaving apply to women

In al-Mughni, it states: There is no difference of opinion between the people of knowledge that the Sunnah for a woman is that she should only trim her hair and not shave. Ibn Al-Mundhir said, "The consensus (Ijma') of the people of knowledge is that a woman should trim and not shave. This is because shaving in a woman's case would be considered mutilation."

And Ibn Hajar (may Allah have mercy upon him) said, "As for women, the Sunnah is that they should only trim their hair. There is Ijma' on this."

How much should a woman trim of her hair

According to the Malikiyyah, a woman should take from all her hair the span of an Anmulah (a fingertip span, about 1 centimeter), or a little bit more or less. Explaining this further, in Mawahib Al-Jalil Imam Malik - may Allah have mercy upon him - said, "There is no set measurement according to us. Whatever a man or woman takes from their hair it will be sufficient."

The Hanabilah said; A Woman should trim from her hair the span of an Anmulah. Said Abu Dawud: I heard someone ask Ahmad about whether a woman should cut from her entire head or not. He said, "Yes, she should join her hair together and then take from the ends of her hair the span of an Anmulah."

An According to the Shafi'iyyah it is desirable for a woman to trim the span of an Anmulah from all sides of her head. Al-Mawardi said, "She should not trim from the sides of her head because that will mar her. Instead she should lift up the hair and cut from that which is underneath."

Having said this, according to the Shafi'iyyah, all that is sufficient for both a man and a woman is three hairs whether they cut it or shave it. Nothing less than this is acceptable.

The Hanafiyyah said: What is meant by trimming is that a man or a woman should take from at least a quarter of the hair of their head, the span of an Anmulah. Meaning, they should take from all of that hair this measurement. They also said, it is wajib to cut a little more than the span of an Anmulah so that for sure at least an Anmulah was cut.

A woman receives her menses before her performance of Tawaf Al-Ifadah

This issue which comes up very often is as such: What if a woman gets her Menses, has not performed her Tawaf Al-Ifadah, and is in a situation where she has to leave Mecca. What should she do?

It needs to be said that being free from menses is a condition for a woman who wants to perform any Tawaf. Thus, with this in mind, if a woman performs Tawaf while in her menses her Tawaf will not be valid.

This is based on the authentic Hadith that Umm Al-Mu'minin Ayshah (may Allah be pleased with her) said, "I arrived in Mecca and at the time I was in my monthly period. I had not performed the Tawaf of the (Ka'bah), nor had I performed the (Sa'i) between Safa and Marwah. I mentioned this to the prophet of Allah (peace be upon him) and he said to me, `Do as the Hajji (Hajj pilgrim) does other then performing Tawaf of the (Ka'bah) until you are clean.'

This Hadith makes it crystal clear that a woman in her menses cannot perform any Tawaf until she has completed her period. What she should do is wait in Mecca until she completes her period, washes up, and then goes and performs her Tawaf.

Her Mahram should stay with her during this time. This is based on the Hadith in which Umm Al-Mu'minin Ayshah (may Allah be pleased with her) said to Allah's Messenger (peace be upon him) "Safiyyah bint Huyayy has received her period." He replied, "She may be blocking us from leaving (then). Did she not perform Tawaf with you (i.e. the women)?" Ayshah said, "Yes (she did)." He said, "Then you may go."

On these lines, the scholars and the Muslims in the early generations would not leave Mecca until the menstruating women in their group got a chance to complete their period and perform Tawaf Al-Ifadah. As the Prophet (peace be upon him) said, "She may be blocking us from leaving (then)."

Abu Hurayrah (May Allah be pleased with him) used to say:

An Amir who is not an Amir, who is it? It is a woman with a group of people who receives her period before performing Tawaf Al-Ifadah. They, because of her, will be forced to stay until she completes her period and performs the Tawaf.

But what happens if, due to circumstances out of her control, a woman cannot stay in Mecca until her period is over in order to perform Tawaf Al-Ifadah? She would have one of three scenarios:

One: She may cut off her Hajj and go home with no Hajj.

Two: She may perform Tawaf even though she has her period because of the dire necessity she is in.

Or...

Three: If she leaves without performing Tawaf Al-Ifadah then she would still be in Ihram. Her husband would not be Halal for her until she returned to Mecca and made up the Tawaf.

Many scholars have debated over the solution to this problem. Perhaps the most merciful scenario and that which is closer to the principles of the Shari'ah is scenario two in which she performs Tawaf even though she has her period due to the dire necessity.

Sheikh Al-Islam Ibn Taymiyyah gave the following Fatwa:

A woman in her period should do the Hajj rites that she is capable of. What she has no control over is forgiven - thus she may perform Tawaf (even though she is in her period). She should shower as she showers for Ihram, in fact this situation is more deserving, and she should wrap herself tightly as she would during Istihadah blood, in fact this situation is more deserving.

This is what the texts (of the Quran and Sunnah) point to, in addition to the principles of the Shari'ah. With this opinion no contradiction is made with Islamic principles.

The texts point to Taharah being a Wajib aspect of Tawaf. Such as the statement of Allah's Messenger (peace be upon him): "The menstruating woman should perform all the rites of Hajj except the Tawaf." This is a general Wajib.

But we know from the principles of Shari'ah that an issue is Wajib only if the person is capable of performing it. As Allah says in the Quran [Thus, Fear Allah as much as you are able]. And as the Messenger of Allah (peace be upon him) said, "If I command you with something then do what you are capable of."

The most Taharah is in Tawaf is that it is a condition. At the same time we know that in Salah if a person is not able to be in a state of Taharah due to some external situation out of their control they are allowed to pray without it. Case in point: The Salah of a woman in Istihadah or someone who cannot control their urine may perform Salah regardless.

If this is the case - where the conditions of Salah are forgiven when a person cannot fulfill them - then the conditions of Tawaf should also be forgiven when someone cannot fulfill them. In fact, the situation of Tawaf is more deserving of this ruling.

In any other solution (either she cancels her Hajj or tries to come back in the future, remaining in Ihram until she does) there is a huge hardship on her. And hardship is cancelled in Shari'ah.

As for those who say she may perform the Tawaf in her state, but she must pay a penalty for it - our opinion is that there is no penalty. This is because the Wajib, if a person is not blame-worthy for not performing it, then there is no penalty upon them. This is different then when someone leaves a Wajib due to forgetfulness, or ignorance, or intentionally.

The menstruating woman did not leave this Wajib in this case due to a blame-worthy reason. She could not fulfill the Wajib due to her menses, which is something that does not begin according to her will and desire. Thus there is no penalty upon her.

Thus, if a woman has received her period before she has performed Tawaf Al-Ifadah, she must remain in Mecca until she is clean and then go and perform it.

If in special circumstances and under dire necessity she needs to leave Mecca before completing her period, then according to some scholars - like Sheikh Al Islam Ibn Taymiyyah - she may perform her Tawaf even though she has her period and there is no penalty upon her. And Allah knows best.

Does a menstruating woman need to perform Tawaf Al-Wada'?

If a woman receives her menses before she has completed her Tawaf Al-Wada' (her farewell Tawaf) and she has already done her Tawaf Al-Ifadah, then she may leave Mecca without performing the Wada'. There is no penalty for her to do this.

This is the opinion of the general body of scholars. This facilitation is proved by the authentic statement of Ibn Abbas (may Allah be pleased with him) in which he said, "The people were commanded that the last thing they do (in Mecca) is Tawaf, except for the menstruating woman the command was lightened."

Moreover, in the Hadith in which Ayshah told the Prophet (peace be upon him) about Safiyyah's menses, he asked her if she performed Tawaf Al-Ifadah. When Ayshah said that she had, the Prophet (peace be upon him) said that they would not be held back. Meaning, she was allowed to leave Mecca without performing Tawaf Al-Wada'.

Also, there is no penalty upon a woman in doing this for the Prophet (peace be upon him) did not make mention of any penalty upon Safiyyah.

Conclusion

The goal of this term paper was to distinguish the Fiqh rulings that are specific to women in Hajj. These rulings were divided and organized into two basic chapters, one dealing with the Ihram of a woman, the other discussing the ritual differences between men and women.

We learnt that it is equally part of the Sunnah for a woman to shower before Ihram just as it is for a man and that this ruling is not different for a woman in her Hayd or Nifas. We learnt that showering during Ihram was permissible and that a person may pour water on their hair and rub lightly their head.

Additionally, we learnt that she may wear any color of clothing, as long as it meets the Islamic standard of modest dress. And they may wear jewelry. She should uncover her face while in Ihram, but if she fears the gaze of non-Mahram men upon her, she may cover her face as the wives of the Prophet (peace be upon him) used to do. And they should not touch their spouse with desire.

In the second chapter on male/female ritual differences, we learnt that a woman should not travel to Hajj without the company of a Mahram. She should not raise her voice excessively when saying the Talbiyah.

Concerning the Tawaf, she differs with the men in that she should do Ramal (jogging) for the first three circumbulations, she should not uncover her right shoulder, and she should not crowd the men in trying to get near the Ka'bah or to kiss the black stone. And it is desirable for her to choose a time when there will be a less crowded.

Regarding the Sa'i, we learnt that being clean of menses is not a requirement, and that a woman may perform it even if she is in her menses. She is not required for her to run in the valley of Safa and Marwah.

We learnt that it is a Prophetic permission for the women and the weak folk to leave Muzdalifah early. Also, that shaving the head is only preferred for men and that women should not cut more then a centimeter of hair from the tips of her braids.

In detail, we discussed the situation of a woman who receives her Hayd before her performance of Tawaf Al-Ifadah. She should wait until she completes her Hayd to perform it, and her Mahram should stay with her. If for dire circumstances she needs to leave Mecca, we learnt that some scholars gave the fatwa that she may shower, wrap herself tightly, and perform the Tawaf even with her menses. But this should only sought when the necessity is sincere.

And finally, we learnt that a woman who receives her menses before performing Tawaf Al-Wada' does not have to wait in Mecca until she completes her menses. She may leave without performing it, as shown in the Sunnah of the prophet of Allah (peace be upon him).

---------------------------------

Bibliography

Abdul-Baqi, Muhammad Fu'ad. Al-Mu'jam al-Mufahras. Dar at-Turath al-Arabi, Beirut. 1982.
Abu Dawud, Muhammad ibn Yazid al-Qazwini. Sunan Abi Dawud, ed Izzat ad-Di'as. Dar Ihya' at-Turath al-`Arabi, Beirut. 1391H
Al-Albani, Muhammad Nasir Ad-Deen Sahih Abi Dawud. Al-Maktab Al-Islami, Beirut. 1991.
Al-Baghawi, Husayn ibn Mas'ud. Sharh As-Sunnah, ed. Shu'ayb al-Arna'ut. Al-Maktab al-Islami, Beirut. 1391H.
An-Nasa'i, Abu Abdur-Rahman Ahmad ibn Shu'ayb. Sunan An-Nasa'i. Dar al-Fikr, Beirut. 1348H.
At-Tirmidhi, Muhammad ibn `Isa. Sunan At-Tirmidhi, ed Izzat ad-Di'as. Dar Ad-Da'wah, Homs. 1385H.
DerDir, Ahmad ibn Muhammad. Ash-Sharh al-Kabir `ala Mukhtasar Khalil, printed with Hashiyat Ad-Dosuqi, Dar Al-Fikr.
Fowzan, Saleh bin Abdullah. Tanbihat `ala Ahkam takhuss al-Mu'minat. Wazarat Ash-sho'un al-Islami, KSA, 1421.
Hattab, Muhammad ibn Abdur-Rahman. Mawahib al-Jalil li-sharh Mukhtasar Khalil, Dar Al-Fikr 1398 H.
Ibn Hajar, Ahmad ibn Ali. Fath al-Bari Sharh Sahih al-Bukhari, ed. Muhammad Fu'ad Abdul-Baqi and Muhibbud-Deen al-Khatib. Dar ar-Rayyan litturath, Cairo. 1988.
Ibn Hanbal, Ahmad. Al-Musnad, ed. Ahmad Shakir. Dar al-Ma'arif, Egypt. 1373H.
Ibn Kathir, Isma'il. Tafsir al-Quran al-Adhim, ed. Abdul `Aziz Ghunaym, Ashur and Al-Banna. As-Sha'b.
Ibn Taymiyyah, Ahmad ibn `Abdul-Halim. Majmu' Fatawah Sheikh ul-Islam Ibn Taymiyyah, ed. Abdur-Rahman ibn Qasim. Matba'at al-Hukumah, Riyadh. 1381H.
Kasani, Abu Bakr ibn Masud. Bada'I as'Sana'I fi tartib ash-Shara'I, Dar al-Kutub al-Ilmiyyah, Beirut, 1406 H.
Nawawi, Yahya ibn Sharaf. Al-Majmu' sharh al-Muhadhdhab, Dar al-Fikr.
Philips, Abu Aminah Bilal. Islamic rules on menstruation and post-natal bleeding. Dar Al Fatah, UAE, 1995.
Qudamah, Abdullah ibn Ahmad. Al-Mughni, ed. Dr. Abdullah at-Turki and Dr. Abdul-Fattah al-Hilu.
Shafi'i, Muhammad ibn Idris. Al-Umm, Dar al-Ma'rifah, Beirut.
Zaydan, Abdul-Karim. Al-Mufassal Fi Ahkam Al-Mar'ah,

Common Mistakes in Hajj

2008-11-28T11:28:00.002-08:00

Common Mistakes in Hajj
By Muhammad Alshareef

In Aqidah (the Muslim's Belief)

Many Pilgrims when they travel to Medina they pray to the graves. They make Du'a to the prophet of Allah (peace be upon him). This could not only ruin their Hajj, it could nullify their Islam.

Do not rub graves for Barakah (blessings).

Do not make Du'a to anyone except Allah.

When going to Medina, your initial intention should be to visit Masjid An-Nabawi, the Prophet's Masjid.

In Ihram

Do not pass the Miqat without being in the state of Ihram. If you are landing in Jeddah and going to Mecca to perform ‘Umrah directly, you must be in a state of Ihram before you land, as the plane shall enter the Miqat. Jeddah is inside the Miqat.

If you are landing in Jeddah, you need your Ihram towels with you on the airplane in your carry-on bag.

Women may wear anything Islamically permissible for Ihram.

Do not take pictures of yourself in Ihram. You came to worship Allah and taking pictures for showing others later may contradict your sincerity of doing this for the sake of Allah.

Women in their menses must be in a state of Ihram when they pass the Miqat. They should shower and do Talbiyah like everyone else.

Do not uncover your right shoulder until you reach the Ka'bah and begin Tawaf. This is the time that the Messenger uncovered his shoulder and it is an act of Hajj, so we must follow when the Prophet did it.

You may change your Ihram towels if they get dirty

You do not enter into Ihram by just wearing the towels. You must make the intention to begin.

Do not shave your beard, whether before, during or after Ihram.

You should wear sandals, but if you do not have sandals, you do not have to walk barefoot. Wear what you have until you find a place to get sandals.

When beginning your Ihram for Hajj, do it from where you are: in your hotel, on the street, etc. You do not have to go to the Ka'bah to start your Ihram for Hajj.

Do pay attention to what you are saying when you are making the Talbiyah: Labbayk Allahumma Labbayk

When you hear that you are not allowed to wear stitches in Ihram, know that what is meant is that you cannot wear pieces of cloth that are sewn together to wrap your body, such as a T-Shirt or underwear.

Both men and women may shower with unscented soap. Yes, for women and men, you may comb your hair, as the Prophet's wives used to do when they were in Ihram.

In Tawaf:

You do not have to say your intention out loud to begin Tawaf. Saying intentions out loud is something the Prophet (peace be upon him) never did except after Ihram when he said, (Labbayk Allahumma ‘Umrah wa Hajj).

You do not have to touch the black stone for your Tawaf to be accepted. If it is crowded you may face your hand toward the stone and say Allahu Akbar.

Do not kiss the Yemeni corner. You may only touch it.

Do not worship the black stone. You are glorifying Allah by coming to this house and worshiping Him, following the Sunnah of the prophet of Allah (peace be upon him).

Do not follow those Du'a books that make up Du'a for each time you go around the Ka'bah. Read Quran and make Du'a from your heart and glorify Allah.

Make Du'a by yourself, do not do it in a shouting group around the Ka'bah.

Do not wipe the walls of the Ka'bah during Tawaf. The prophet of Allah did not touch anything other than the black stone and the Yemeni corner.

Do not hurt anyone to kiss the black stone.

Do not face your hand to the Yemeni corner and say Allahu Akbar. This is only for the black stone.

Do not push or hurt anyone during Tawaf.

The Ka'bah should be to your left. Do not do Tawaf with your back to the Ka'bah.

Do not stand at the black stone line for a long time. Move on.

Do not lengthen your 2 Rak'ah of Tawaf.

There is nothing in the sunnah about: Du'a Maqam Ibrahim. After you pray the 2 Rak'ah of Tawaf move on.

In Sa'i (going between Safa and Marwah)

Although preferable, you do not have to have Wudu during Sa'i.

You do not have to climb to the top of Safa or Marwah.

You can take breaks in Sa'i to drink water or rest.

You can take a break after Tawaf, before Sa'i.

You do not have to jog the whole way, from Safa to Marwah. Only within the green lights, the valley of Safa and Marwah.

Women do not have to run between the green lights.

There is no specific Du'a to say between Safa and Marwah.

Do not miss the Du'a that the prophet of Allah said when he stood on Safa. Then raise your hands and pray as he did, Peace be upon him.

Do not say your intention out loud before making Sa'i.

When Shaving or Trimming:

Shave your complete head, do not leave parts unshaved.

If you shall trim, take from all sides of your head.

Do not take off your Ihram until you have shaved or trimmed. You are still in Ihram until you do so.

Do not shave your beard.

In Mina, Arafah, and Muzdalifah:

Many people do not confirm if where they are located is inside or outside the borders of the holy sites. Confirm.

Do not reserve a place that is more than your need. Many people are looking for places to sit down and sleep.

Only in Arafah and Muzdalifah do you shorten and combine prayers. In Mina only shorten your prayers, but pray them at the correct time.

Do not waste your Hajj time in vain chatting.

Spending the 8th day in Mina is the Sunnah of the prophet of Allah. Many people skip this and go to Arafah.

Do not push anyone when you are in a crowd.

You do not have to go to the Mt. of Mercy in Arafah. Many people hurt themselves and others to be there even though it is not a Wajib thing to do.

Mt. Rahmah is not a holy mountain. Do not wipe its sand and rocks for Barakah (blessings).

You do not have to pray Dhuhr and Asr on Arafah day in the Masjid of Arafah (Masjid Namira). You may pray in your tent with your group.

Do not leave Arafah before Maghrib time.

Women should avoid getting into a crushing crowd, like in Masjid Namira.

Do not face Mt. Rahmah on Arafah day when you make Du'a. You should face the Qiblah.

You should not treat your time in Arafah like any other day. You should realize the significance and pray to Allah in humility.

At Maghrib time in Arafah, do not pray Maghrib and Isha until you reach Muzdalifah, even if you reach there at 11:00 at night. However, if you see half the night approaching, pray where you are on the road.

Make sure you are in Muzdalifah before you stop and rest. Many people think they are in Muzdalifah but they are not. Look for the border signs. If you have not seen one, chances are you are still not in Muzdalifah even if you see others sleeping on the road.

After praying Maghrib and Isha in Muzdalifah, go to sleep immediately, this is what the prophet of Allah did.

Through all of this, continue doing your Talbiyah.

In stoning the Jamarat:

The Jamarat are not Devils, and Shaytan is not tied up for the stoning of himself. Hajjis that hold this misconception end up cursing, swearing, throwing sandals, etc. It is a commandment from Allah to glorify Allah by saying (Allahu Akbar) with each pebble.

You do not have to wash your stones.

Do not throw sandals or wood or big rocks. This is all against the Sunnah.

Do not hurt/shove when at the Jamarat.

Say Allahu Akbar with each pebble. Do not say Bismillah.

Throw the pebbles separately.

Make Du'a after the first and second Jamarat.

Do not throw the Jamarat before it is time.

Throw the Jamarat from small to medium to large. Not the other way.

If someone is throwing on your behalf, you must be unable to throw yourself.

If someone is throwing on your behalf, you do not have to collect the stones yourself and hand the stones to that thrower.

Throw seven pebbles, not more or less.

In Tawaf Al-Wada' (Farewell Tawaf):

You cannot do your final Jamarat after Tawaf Al-Wada, as some people attempt.

Do not walk in massive groups during Tawaf. This hurts many people.

You MUST spend the night in Mina on the 10th night and 11th night. The two days of Hajj, the days of Mina, are the 11th and 12th, not the 10th and 11th.

After Tawaf Al-Wada' you must leave Mecca, or else another Tawaf should be made.

After Tawaf Al-Wada' you may have lunch or wait at a bus, etc., as long as you are on your way out of Mecca.

In Medina:

Visiting Medina has nothing to do with your Hajj. It is something different and separate.

Do not wipe or kiss any walls for Barakah (blessings). It is only rock and marble.

Do not raise your voice near the Prophet's grave.

Do not do Tawaf around the Prophet's grave.

You do not need Ihram to enter Medina.

Do not make Du'a to the Prophet. Du'a is to be made to Allah and Allah alone.

If you want to pray for the Prophet to intercede for you on the day of Judgment (Shifa'ah), pray to Allah for that. "O Allah, allow Your Prophet to intercede for me.."

Do not raise your voice in Du'a near the grave. Face Qiblah and leave the grave area when you want to make Du'a.

Miscellaneous:

Do not add the term Hajji to your name after returning home.

Hadith such as: "whoever visits my grave, I shall intercede for them."Hadith to this effect are lies against the prophet of Allah, Peace be upon him.

A final note:

The Muslims in these mistakes are three:

One group is sincerely ignorant of these things and they have little clue that what they are doing is Haraam or incorrect. For these people - insha'Allah - there is nothing upon them.

A second group is ignorant, but they have the ability to learn and find out. All that stops them from doing so is their laxness in studying and asking. For these people, it is feared that they may be sinful for their laziness in learning.

A third group is aware of these mistakes. They perform it however to either follow their culture or to misguide people. This person is sinful and they shall assume the sin of those that they misguide.

Our Lord, do not take us to account if we forget or make a mistake.

[Noble Quran 2:286]

Do's & Don'ts of Hajj

2008-11-28T11:28:00.001-08:00

Duties of Ihram

If the pilgrim fails to do one of the duties he has to slaughter an animal. If he cannot afford to slaughter an animal, he has to fast The duties of Ihram are:
To make intention of Ihram from the Miqat (Prescribed place from where Ihram starts). Ibn ‘Abbas said:

The Messenger of Allah had designated Dhul-al-Hulaifah for the people of Madinah, Al-Juhfah for the people of Syria, Qarn Al-Manazil for the People of Najd and Yalamlam for the people of Yemen as starting points of Ihram. He further said: These places are for the inhabitants of these region and for those who pass by intending to perform Hajj and ‘Umrah. The starting point to perform Hajj and Umrah for the inhabitants of Makkah is Makkah itself by entering into the state of Ihram and reciting Talbiyah.

Abstaining from wearing sewn clothes, keeping the head uncovered and not wearing shoes.

Repetition of Talbiyah The Talbiyah is as follows:

Labbayk, Allahumma Labbayik -- Labbayk La Shareek Laka Labbayk-- Innal-hamda Wanimata laka wal-mulk -- La shareeka lak.

Here I come to you O Allah. Here I am to worship you. Here I am to respond to you. There is no partner with you. Here I come to you, verily Praise, Bounty, and Dominion belong to you. There is no partner with you.

The Talbiyah is to be uttered when the pilgrim commences Ihram at the Miqat. It is recommended to utter Talbiyah while embarking, disembarking, at the time of Adhan or at the end of Salah.

Sunan (Recommendations) of Ihram

These are the deeds which if a pilgrim fails to perform, no Fidya (ransom or expiation) will be enjoined on him but he will miss great rewards.

Bathing for Ihram. Bathing is also recommended for women in menses and in post delivery state. The Messenger of Allah (peace be upon him) ordered one of Abu Bakr's wives, who intended to perform Hajj to wash herself after she had delivered.

Clipping nails, trimming the mustache, plucking the armpit hair and shaving the pubic hair for the Messenger of Allah (peace be upon him) had done so.

To wear white rida’ and izar (Upper and Lower Ihram garb) because this was the practice of the Messenger (peace be upon him).

To start Ihram after praying an obligatory or supererogatory Salah.

To repeat and renew Talbiyah at the time of embarking, disembarking or Salah.

To supplicate and pray for the Prophet (peace be upon him) after Talbiyah, because the Messenger of Allah (peace be upon him) used to, after reciting Talbiyah, ask Allah for Jannah (Paradise) and used to seek refuge of Allah from the Hellfire.

Prohibitions of Ihram

These are the acts prohibited while one is in the state of Ihram. If one commits any one of them, he has to offer Fidya. They are:

Covering the head.

Shaving or shortening any hair of the body.

Clipping the nails whether of the hands or the feet.

Using perfume.

Wearing sewn clothes.

Killing game (animals hunted as food) of the land. Allah the Most High said:
You who believe! Kill not game while in Ihram. (5:95)

Kissing and touching with sexual desire. Allah the Most High said:
Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. (2:197)

To marry or propose for marriage. The Messenger of Allah (peace be upon him) said:
A man in the state of Ihram shall not be married or allowed to propose.

Sexual intercourse, because Allah the Most High said: Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. (2:197)

Concerning the first five prohibitions he who commits anyone of them, has to offer a Fidya and it means to fast for three days or to feed six indigents by giving each one of them a handful (about 1.25 kg) of wheat or to slaughter a goat. Allah the Most High says: And if anyone of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation, either fast or feed (the poor), or offer sacrifice. (2:196)

As for the killing of land game, it has to be compensated in equivalent. Allah says: If anyone of you kills intentionally, the compensation is an offering brought to the Ka`bah, of an animal equivalent to the one he killed. As adjudged by two just men among you or for expiation he should feed poor persons or its equivalent in fasting. (5:95)

For kissing during Ihram, the pilgrim has to slaughter a sheep or goat in compensation. Sexual intercourse invalidates Hajj but the pilgrim is advised to complete Hajj and to offer a Badanah (Camel) and perform Hajj the following year. If a Badanah is not available, he has to fast for ten days and perform Hajj next year. It was reported in Muwatta' Imam Malik that ‘Umar Ibn Al-Khattab, Ali Ibn Abi Talib and Abu Hurairah were asked about a man who had sexual intercourse with his wife while he was performing Hajj? They said: "He has to complete his Hajj as well as having to perform Hajj the next year and offer a sacrifice in compensation. As for marriage, proposing for marriage and other sins such as backbiting and slandering, the atonement is repentance and asking Allah's forgiveness.

Types of Hajj

2008-11-28T11:27:00.000-08:00

http://www.performhajj.com/types_of_hajj.php

Brief Guide to Hajj & Umrah

2008-11-28T11:25:00.000-08:00

How to Perform the Rituals of Hajj and ‘Umrah
Sheikh Muhammad As-Salih Al-Uthaymin

Preface

Praise be to Allah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the Prophets and messengers, and upon his family and esteemed companions.

Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad (peace be upon him) with. A servant's religion is incomplete without it.

A form of worship is only acceptable when the following is true.

One devotes it to Allah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among men or for worldly gain.

One follows the Prophet's example, in words deeds. This cannot accomplished except knowledge of the Sunnah.

Forms of Pilgrimage

There are three forms of Hajj:

Tamattu'- Ifrad - Qiran

Tamattu': A pilgrim wears Ihram for ‘Umrah only during the months of Hajj, which means when he reaches Mecca, he makes Tawaf and Sa'i for ‘Umrah. He then shaves or clips his hair. On the day of Tarwiyah, which is the eighth of Dhul-Hijjah, he puts on his Ihram for Hajj only and carries out all of its requirements.

Ifrad: A pilgrim wears Ihram for Hajj only. When he reaches Mecca, he performs Tawaf for his arrival and Sa'i for Hajj. He doesn't shave or clip his hair as he doesn't disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrat Al-Aqabah on the Eid day. It is permissible for him to postpone his Sa'i for Hajj until after his Tawaf for Hajj.

Qiran: A pilgrim wears Ihram for both ‘Umrah and Hajj or he wears Ihram first for ‘Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifrad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so. The best of the three forms is Tamattu'. It is the form that the Prophet (peace be upon him) encouraged his followers to perform. Even if a pilgrim makes intentions to perform Qiran or Ifrad he is allowed to change his intentions to Tamattu'; he can do this even after he has performed Tawaf and Sa'i.

When the Prophet (peace be upon him) performed Tawaf and Sa'i during the year of the Farewell Hajj with his companions, he ordered all those who hadn't brought sacrificial animals to change their intentions for Hajj to intentions for ‘Umrah, cut their hair, and disengage from Ihram till Hajj. He said, "If I hadn't brought the sacrificial animal, I'd have done what I've ordered you to do."

The ‘Umrah

If a pilgrim wishes to be ritually pure for ‘Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.

Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing postnatal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rak'ah which are made each time Wudu is performed.

When he finishes his prayer he should say: "Here I am for ‘Umrah, here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner." [Talbiyah].

A man raises his voice when saying this and a woman says it so that only one beside her may hear her.

One in Ihram should say the Talbiyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah's mercy from Hellfire.

One should say the Talbiyah during ‘Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrat Al-Aqabah on the Eid day.

When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan."

He approaches the Black Stone, touches it with his right hand and kisses it. If this isn't possible, he should face the Black Stone and point to it.

It is best not to push and shove, causing harm and being harmed by other people.

When touching the Stone, a pilgrim should say the following: "In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad (peace be upon him)."

A pilgrim must walk, keeping the Ka'bah on his left. When he reaches the Ar-Rukn Al Yamani he should touch, but not kiss it, and say: "Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell fire. Oh Allah, I beg of You for forgiveness and health in this life and in the Hereafter."

Each time he passes the Black Stone he should say: "Allah is the Greatest."

During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allah, and recitation of Quran. This is because Tawaf, Sa'i, and Stoning the Jamrah have been devised for the purpose of mentioning Allah.

During this Tawaf it is necessary for a man to do two things:

Al-ldhteba' from the beginning of Tawaf until the end. Al-ldhteba' means placing the middle of one's Rida' under his right arm and the ends of it over his left shoulder.

When he is finished performing Tawaf, he may return his Rida' to its original state because the time for Idhteba' is only during Tawaf.

Al-Ramal during the first three circuits. Al-Ramal means speeding up one's pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.

When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites:

And take ye the station of Abraham as a place of Prayer.

[Noble Quran 2:125]

He prays two short Rak'ah, as close as conveniently possible, behind Maqam Ibrahim. During the first Raka'at he recites Surah Al-Kafirun [Noble Quran, 109] and during the second one Surah Al-lkhlas [Noble Quran, 112].

When he completes the two Rak'ah he should return to the Black Stone and touch it, if convenient. He goes out to the Mas'a and when he nears As-Safa he recites:

Verily As-Safa and Al-Marwah are among the shrines of Allah.

[Noble Quran 2:158]

.

He ascends As-Safa until he is able to see the Ka'bah. Facing the Ka'bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet (peace be upon him) prayed thus: "There is no Deity but Allah alone," three times, supplicating in between.

He descends As-Safa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the Qiblah, raises his hands and repeats what he said on As-Safa. He descends Al-Marwah heading towards As-Safa, taking care to walk where walking is designated, and run where running is designated.

He continues this procedure until he completes seven laps. Going from As-Safa to Al-Marwah is a lap and returning is another lap.

During his Sa'i he may recite what he wills of supplications, recitation of Quran, and mentioning Allah.

In completion of Sa'i he shaves his head. A woman clips her hair the length of a finger tip.

Shaving is preferable, except when Hajj is near and there isn't sufficient time for hair to grow back. In this case it's best to clip so that hair will remain for shaving during Hajj.

With that, ‘Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc

The Hajj

In the forenoon of the eighth day of Dhul-Hijjah, a pilgrim purifies himself once again by bathing as he did before ‘Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: "Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners."

If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: "If I am prevented by any obstacle my place is wherever I am held up." If he has no such fear, he doesn't make this condition.

A pilgrim goes to Mina and there prays Dhuhr, Asr, Maghrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.

When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qiblah.

The Prophet (peace be upon him) prayed thus: "There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah's grace and abundant gifts. This will strengthen his hope in Allah.

He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafat.

At sunset he goes from Arafah to Muzdalifah and there prays Maghrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Maghrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.

If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd.

Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:

He throws seven consecutive pebbles at Jamrat Al-Aqabah which is the closest monument to Mecca, saying Greatest," as he: "Allah is the throws each pebble.

He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamatti and Qiran.

He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger tip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations.

He goes to Mecca to perform Tawaf Al-lfadah and Sa'i, also for Hajj. It is Sunnah to put perfume on before going to Mecca.

With the completion of this Tawaf and Sa'i, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations.

After performing Tawaf and Sa'i, he returns to Mina to spend the nights of the eleventh and twelfth days there.

He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Mecca, then the middle one, and lastly Jamrat Al-Aqabah. Each one should be stoned with seven consecutive pebbles accompanied by Takbir. He stops after the first and middle Jamrah to make supplications facing the Qiblah. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.

If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf Al-Wada', which is seven circuits around the Ka'bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf Al-Wada'.

Visiting The Prophet's Mosque

A pilgrim goes to Medina before or after Hajj with the intention of visiting the Prophet's mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Mecca.

Upon reaching the mosque he prays two Rak'ah of salutation or performs any obligatory prayer that is due.

He goes to the grave of the Prophet (peace be upon him) and he stands before it. He greets him saying the "May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people."

He takes a step or two to his right to position himself before Abu-Bakr and greets him saying: "May the peace, mercy, and blessing of Allah be upon you, oh Abu-Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."

Then he takes a step or two to his right to position himself before Umar and greets him saying: "May the peace, mercy and blessings of Allah be upon you, oh Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."

In a state of purity, he goes to pray in Quba' Mosque. 5. He goes to Al-Baqi' to visit Uthman's grave. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you,

Oh Uthman Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." He greets any other Muslims in Al-Baqi'.

He goes to Uhud and visits the grave of Hamzah and the other martyrs there with him. He greets them and preys to Allah to grant them forgiveness, mercy, and pleasure.

Notification

The following is incumbent upon the Muhrim for Hajj or ‘Umrah:

That he be committed to Allah's religious obligations upon him such as prayer in its time (in congregation for men).

That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj.

[Noble Quran 2:197]

That he avoids harming the Muslims with words or actions within the Masha'ir or elsewhere.

That he avoids all of the restrictions of Ihram:

He shouldn't cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.

He shouldn't perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.

He shouldn't touch, kiss, etc. his spouse out of passion and, even worse, shouldn't have sexual intercourse.

He shouldn't be wed or propose to a woman for himself or others.

He shouldn't wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.

The following pertains specifically to men:

He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head. b) He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Izar or sandals can he wear trousers or shoes.

He cannot wear anything with the same qualities of the above mentioned such as an Aba'ah, hat, undershirt, etc.

It is permissible for him to wear sandals, rings, glasses, a hearing aid, a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.

A woman cannot wear a Niqab or Burqa'. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.

Allah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.

By the needy before Allah, Muhammad As-Salih Al-Uthaymin

Pre-Conditions for Hajj

2008-11-28T11:24:00.000-08:00

Pre-Conditions for Hajj
Dr. Bilal Philips

Certain conditions have to be fulfilled before Hajj becomes a compulsory duty on mankind.

The first condition is that of being a Muslim. Non-Muslims are, first and foremost, obliged to become Muslims after which the daily, monthly, yearly and once in a lifetime duties of Islam successively become requirements. Hajj is a religious duty which must be accompanied by the correct belief in order for it to be accepted by Allah.

The second and third conditions are those of sanity and puberty. A Muslim has to have reached puberty and be of sound mind for his or her Hajj to become a duty. Divine rewards and punishments are given as a result of human choice between good and evil. Since a child or an insane person lack the ability to distinguish between good and evil, no religious duties are required of them. This principle of non-obligation is based on the following Hadith in which the Prophet (was reported to have said: "The pen is raised from (the book of deeds) of three: the sleeper until he awakes, the child until he becomes a young man, and the insane until he regains his sanity."

However, those who help such individuals perform Hajj are rewarded for their efforts. When the Prophet (peace be upon him) was asked by a woman about her child making Hajj, he replied that the child could, but the reward would be given to her. Hence the insane individual who made Hajj while in a state of insanity is still required to make Hajj if he regains his sanity. Likewise, children who make Hajj are required to do so again when they grow up. The Prophet (peace be upon him) said, "Any child who makes Hajj then reaches puberty must make another Hajj."

The fourth condition is that of ability based on the following Quranic verse:

And, pilgrimage to the House is duty on mankind to Allah for those who can find a way there.

[Noble Quran 3:196]

Similar statements of the Prophet (peace be upon him) define ability as being sufficient provisions and transportation. Hence, a Muslim has to be economically able to make the trip. If he has to borrow the money to make the journey, Hajj is not compulsory on him. In the case when one's family is left in debt or with insufficient funds, it is recommended that such an individual stay home until he is financially able. Muslims with physical disabilities are also not obliged to make Hajj unless they have the economic ability to pay others to carry them. Therefore, only those who are economically and physically able to perform the rigorous rites of Hajj are obliged to do so.

The fifth condition, that of a Mahram, concerns women only and could be included under the condition of ability. Since the Prophet (peace be upon him) forbade women from traveling for a distance requiring more than twenty-four hours unaccompanied by a male relative whom she can not marry (Mahram),women are not obliged to make Hajj unless they have a Mahram to accompany them. Thus, a woman without a Mahram is recommended not to try to make Hajj. However, if the woman has the means and the Mahram, she is obliged to do so. Ayshah asked the Prophet (peace be upon him): "O, Messenger of Allah, are women obliged to make Jihad (holy war)?" he replied, "They must make Jihad in which there is no fighting - Hajj and ‘Umrah."

The Call of Ibrahim

2008-11-28T11:20:00.000-08:00

The Call of Ibrahim
By Muhammad Al-Shareef

When Ibrahim (peace be upon him) completed the structure of the Ka'bah, Allah commanded him to call the people to Hajj. Ibrahim (peace be upon him) pleaded, "O Allah! How shall my voice reach all of those people?" Allah told him that his duty was only to give the call and it was up to Allah to make it reach the people.

Ibrahim (peace be upon him) then climbed Mount Arafat and called out in his loudest voice, "O People! Verily Allah has prescribed upon you Hajj, so perform Hajj."

Allah revealed in the Quran:

And proclaim the Hajj among mankind. They will come to thee on foot and (mounted) on every camel, lean on account of journeys through deep and distant mountain highways.

[Noble Quran 22:28]

To this very day millions upon millions of Muslims continue to answer the call of Prophet Ibrahim (peace be upon him). Perhaps this year you shall be amongst those who answer the call.

'Amr ibn Al-'Aas narrates, "When Islam entered my heart, I went to the Messenger of Allah and said, 'Give me your hand so that I may pledge allegiance to you.' The Prophet spread his hand, but I withdrew mine. He said, 'What is wrong 'Amr?' I said, 'I want to make a condition.' 'And what is that?' he said. I said, 'That Allah will forgive me.' Then the Messenger of Allah said, 'Did you not know that Islam wipes out what came before it, and that Hijrah wipes out what came before it and that Hajj wipes out what came before it!" (Sahih Muslim).

Hajj is the fifth pillar upon which Islam stands. Allah made it compulsory upon every able Muslim male and female to perform it, at least once in a lifetime. Allah revealed:

Hajj thereto is a duty mankind owes to Allah, those who can afford the journey, but if any deny faith, Allah stands not in need of any of His creatures.

[Noble Quran 3:97]

Performance of the Hajj washes away all sins. Abu Hurayrah narrates: I heard the Prophet say, "Whoever performs Hajj and does not commit any Rafath (obscenity) or Fusuq (transgression), he returns (free from sin) as the day his mother bore him" (Sahih Bukhari).

Hajj is one of the greatest deeds one can accomplish in his or her lifetime. Abu Hurayrah narrates: The Prophet was asked, "What deed is the best?" He said, "Iman in Allah and His Messenger." "Then what?" "Jihad in the sake of Allah." "Then what?" "Hajj Mabrur, a Hajj accepted by Allah."

Abu Sha'tha' said, "I contemplated the good deeds that a person does. I found that Salah as well as fasting are a jihad of the body. And that Sadaqah is a jihad of someone's wealth. But Hajj is a jihad of both body and wealth."

Hajj is the greatest jihad. Ayshah asked the Prophet (peace be upon him), "We find that jihad is the best deed, shouldn't we (women) do jihad?" The Prophet replied, "Rather the best jihad is a Hajj Mabrur!" Ayshah later said, "I'll never cease performing Hajj after I heard that from the prophet of Allah" (Agreed Upon).

The Du'a of the one in Hajj shall be accepted. The Prophet (peace be upon him) said, "The soldier in the path of Allah and the one who performs Hajj and the one who performs ‘Umrah, all are the delegation of Allah! He called them and they answered. And they asked Him, and He shall grant them (what they ask for)!" (Authentic, narrated by Ibn Majah and Ibn Hibban).

In the Islamic history books it was narrated that on the day of Arafat, a man from Turkmenistan stood on the plains of Arafat in Hajj. To his left all he could see was Muslims crying and praying to Allah. To his right all he could see was Muslims crying and praying to Allah. Because of his native tongue, he could not imitate the lengthy prayers of the others. At this realization everything blurred in front of him. His face reddened, his eyes poured tears as he raised his hands, "O Allah! Grant me everything that they are asking for! Grant me everything that they are asking for!" And Allah accepted his Du'a.

There is not a single day that the sun has come up on more beloved to Allah than the Day of Arafat. The Prophet (peace be upon him) said, "There is no day on which Allah frees more of His slaves from Fire than the Day of Arafat, and He verily draws near, then boasts of them before the angles, saying: 'What do they seek?'" (Sahih Muslim). And in another Hadith: "Verily Allah boasts of the people of Arafat before the people of Heaven (angels) saying: 'Look to my servants who have come to Me dishevelled and dusty.'"

Abdullah ibn Al-Mubarak narrates: I went to Sufyan ibn al-Uyaynah as the day of Arafat was setting. He sat on his knees, his hands raised to the Heavens, and tears moistened his cheeks and beard. He turned and looked at me, so I asked him, "Amongst the people who have gathered here for Hajj, who is in the worst state?" Sufyan ibn al-Uyaynah said, "He who thinks that Allah will not forgive him."

Ayshah would see the Prophet (peace be upon him) standing in prayer at night so much so that his feet would crack. She would ask him, "Why do you do this when Allah has forgiven all your sins, the past and anything you may do in the future?" And he would reply, "Shouldn't I be a thankful slave?"

With this example of the Prophet (peace be upon him), what should our attitude be when we hear of Paradise and forgiveness of sin for those who perform Hajj? Does it mean that after Hajj we fall back into all the disobedience that we went to Hajj with? Does it mean that we are promised Jannah no matter what sin we do after Hajj? Many people think this to be the case and it is a very dangerous presumption.

You will find in many of the Hadith regarding the virtue of Hajj the term Hajj Mabrur. Do you know what Mabrur means? It means an accepted Hajj. A Mabrur Hajj is one in which Allah is not disobeyed during or after. Others have said that a Hajj Mabrur is one that is accepted, and the sign of its acceptance is that a person will go back in a better state then when he came, and that he will discontinue the sins that were between him and Allah.

I once saw a group of Hajjis with all of their paraphernalia. Plastered on their t-shirts and hats was 'Hajj Mabrur 1997!' I remembered then when Ibn Umar was on his deathbed and his son reminded him of all the good deeds that he did with the Prophet (peace be upon him) and the companions. He told him, "Quiet! Don't you know whom Allah accepts from? Verily Allah only accepts from the God-Fearing (Al-Muttaqun)."

When Ali ibn Al-Husayn wore his Ihram towels and sat upright on his camel in preparation for the journey to Mecca, his face changed color, his skin shivered and he cried, unable to say the Talbiyah, Labbayk Allahumma Labbayk. Someone asked him, "What's wrong?" And he replied, "I'm afraid that when I say it, it shall be replied, 'La Labbayka wa La Sa'dayk' (May you never have come and may you not have happiness)."

With that spirit, let us march forward in the search of the Mercy of Allah and His forgiveness, to the first house of Allah on earth, to Hajj.

In the Hajj of 1996 you may have heard of the Jamarat crowd in which 600 people died. It was Dhuhr time that it happened and I had been sitting there from the early morning waiting for noon to throw my pebbles. About 30 minutes before Dhuhr a wave of people, like dominoes, toppled over us. I had said to myself earlier that if I were ever in an emergency situation I would jump up on a bus or anything high to escape the crowd. Now, I saw people doing just that and I knew this was the situation that I had feared. My friend said, "What shall we do?" With a glance over the sea of people I knew there was no way we could walk opposite of the crowd and so I replied, "Go and throw our Jamarat."

People died that day. Ambulance sirens were blaring and helicopters were thundering above. In the pain and exhaustion, losing my friend, I sat leaning, my back on a sister and her back on me. We did not even realize what we were doing. I tasted what the Prophet (peace be upon him) meant when he said that on the Day of Judgment people would be naked and Ayshah asked him, "Won't the men and women look at each other?" And he replied, "Ayshah, the issue is more severe than that."

I saw 3 men looking anxiously for their friend and I just sat staring at them. All of a sudden their faces exploded in happiness, "Ahmad! Ahmad!" they called, and one of them could not handle the happiness and he cried and cried.

Limping back to the Ka'bah I found a place with shady trees and a carpeted patio leading to a villa. The owner, an older man, stood watching as all the people walked by. And I sat watching him.

People would come up to him and beg for a glass of water. He would jump and bring them the coldest water he had. They would pray from the bottom of their hearts for him. I knew what kind of Du'a that was, because I was feeling the same thirst that they all felt. Whenever he saw someone sick, he would spring out to the road and invite them in, giving them a bed and food to relax them.

I was shy at first, but the thirst overcame me and I asked him for water. I had been on that patio for some time and when I asked him, he realized he had not offered me anything. He ran inside, and in addition to the water, he brought me packets of fruit juice. I thought about this man as I made my way back to the Ka'bah. If a human was so merciful to these people who had come for Hajj, these people who had come for no other reason than to say 'La ilaha illa Allah', how merciful was Allah going to be to these Hajjis?

Indeed, the Prophet said, "And there is no reward for an accepted Hajj…except Jannah!"

Hajj in Pre-Islamic Times

2008-11-28T11:16:00.000-08:00

Hajj in Pre-Islamic Times
Dr. Bilal Philips

Hajj and its rites were first ordained by Allah in the time of Prophet Ibrahim. However, with the passage of time both the form and goal of Hajj rites were changed. The process of distortion reached its peak with the introduction of idols to the Ka'bah, as was previously mentioned. Many major tribes with their allies and slaves used to come to Mecca and encamp there separately. Poets praised the bravery, renown, dignity, strength and generosity of their fellow tribesmen. They also satirized the other tribes by inventing exaggerated tales of the latter cowardice, stinginess and weakness. Competitions in generosity were also staged. In order to assert his superiority, the chief of every tribe set up huge cauldrons, slaughtered numerous camels and cooked the flesh which was then freely distributed for the "pilgrims". The sole objective of this extreme generosity was for their name to be exalted in the whole of Arabia and for it to be publicized that this person slaughtered so many camels and gave food to so many people. Singing, drinking, adultery and various kinds of immorality were indulged in, and the thought of God scarcely occurred to anybody.

The religious rites of Tawaf (circling of the Ka'bah) was reduced to a circus. Women and men went round and round the Ka'bah performing Tawaf stark naked. They said: "We shall go before God in the same condition in which our mothers gave birth to us." Prayer in the Masjid of Ibrahim was accompanied by hand-clapping, whistling and the blowing of horns. The name of God was pronounced in the prayer of intent known as Talbiyah (Labbayka Allahumma Labbayk: "Here I am present, My Lord, I am present.") However, even this expression of reverence was distorted the following additions: "No one is your partner except one who is permitted by you. You are his master and the master of what he possesses."

Sacrifices were also made in the name of God; however, the blood of the sacrificed animals was poured on the walls of the Ka'bah in the belief that Allah demanded flesh and blood. Even the four months of Hajj (Shawwal, Dhul-Qa'dah, Dhul-Hijjah and Muharram), which Prophet Ibrahim had declared as sacred and free from war and bloodshed were not safe from their tampering. Later generations paid little regard to the sanctity of these months, and when they wanted to fight, they merely turned a sacred month into ordinary month for that year, then compensated for it in the next year.

Some people who were good intentioned in religion used to set out for Hajj without any provision for journey, and traveled there begging food along the way. They considered this form of begging an act of piety. They claimed that they were Mutawakkilun (those having full trust in God) and that they were proceeding towards the House of God, therefore, they were not in need of worldly materials. Doing business or working for one's livelihood during the Hajj journey were considered unlawful. Others used to give up food and water during Hajj and regarded this abstention as part of worship, while others stopped talking from the beginning of Hajj until its end.

These distorted Hajj rites continued to be practiced for nearly two and a half thousand years. No Arab Prophet was born during this long period, nor did any Prophet's genuine teaching reach the people of Arabia. Ultimately, however, the time arrived for granting the Du'a (prayer) of the Prophet Ibrahim which he had invoked while raising the walls of the Ka'bah.

Oh Lord! Raise up in their midst a Messenger from among them who will recite to them your revelations and instruct them in the Scripture and in wisdom and who will reform their morals.

[Noble Quran 2:129]

Consequently, a man arose from the progeny of Ibrahim whose name was Muhammad ibn 'Abdullah. Prophet Muhammad (peace be upon him) revived the same genuine and pure religion which was taught by Prophet Ibrahim. In the course of 21 years he completed the mission of purifying the Ka'bah and establishing Allah's religion as the law of the land, and he again declared the Ka'bah as the universal centre for worshippers of the one True God.

Along with the revival of Hajj, all the deviant and idolatrous customs of the period of ignorance which had become rampant since the time of Prophet Ibrahim were completely eliminated. All the idols in Ka'bah were smashed and removed, and the worshipping of other than Allah that was being done there was stopped. All invented rituals were wiped out and all fairs and carnivals were stopped. Furthermore, it was ordered that Allah's worship should only be carried out in the prescribed manner. The Prophet (peace be upon him) said: "Take your rites of Hajj from me alone."

All indecent acts were strictly banned in Allah's statement:

There is to be no lewdness or wrangles during Hajj.

[Noble Quran 2:197]

Competitions among poets in the exaltations of their forefathers and clansmen's achievements were all stopped. Instead Allah told them:

And when you have completed your rites (of Hajj), then remember Allah as you used to remember your fathers, nay with a more vigorous remembrance.

[Noble Quran 2:200]

All competitions in generosity which were meant solely for pride and fame were terminated and in their place was revived the system which existed in Ibrahim's day, whereby animals would be slaughtered exclusively in the name of Allah in order that poor pilgrims may be fed during Hajj. Allah said:

Eat and drink but do not be excessive. Verily He does not love the wasteful.

[Noble Quran 7:31]

So mention the name of Allah over these animals when they are drawn up in lines. Then when their flanks fall (dead), eat from them and feed the beggar and the supplicant.

[Noble Quran 2:36]

The practice of spattering the blood of the sacrificed animals on the walls of Ka'bah and throwing of their flesh there was also stopped. Allah informed them that:

Their flesh and their blood do not reach Allah, but it is the devotion from you that reaches Him.

[Noble Quran 22:37]

Circling the Ka'bah in a state of nudity was strictly prohibited by the Prophet (peace be upon him) on Allah's command. And Allah further explained:

Say, who has forbidden the adornment (dress) given by Allah which he has bought forth for his servants.

[Noble Quran 7:32]

It was also strictly prohibited to interchange the months of Hajj so as to turn the Haram months in Halal ones for the purpose of battle. Allah said:

Postponement (of sacred month) is only an excess of disbelief whereby those who disbelieve are misled. They allow it one year and forbid it another year so that they may make up the number of the months which Allah has allowed in order to permit what Allah has forbidden.

[Noble Quran 9:37]

It was also prohibited to start for Hajj without taking provision and Allah said:

You must take provision for the journey because (not to take provision for a journey in the world does not mean taking provision for the Hereafter) the best provision for the Hereafter is piety.

[Noble Quran 7:26]

It was formerly considered an act of piety not to trade during Hajj because it was regarded as being unlawful in this condition to utilize sources of livelihood. This concept was also rejected by Allah who said:

It is no sin for you that you seek the bounty of your Lord (by trading).

[Noble Quran 2:198]

The system of performing Hajj without talking, without eating and without drinking was ended. After abolishing all other pre-Islamic customs. Hajj was made a model of piety, fear of Allah, purity, simplicity and austerity. When the pilgrims set out from their homes, they were ordered to purify themselves of all worldly pollution, abandon sexual relations with their wives and abstain from filthy language and indecent acts.

On all roads leading to Ka'bah, marks were fixed from scores of miles away to indicate that before proceeding beyond these limits, all pilgrims must put on the simple dress of Ihram, which consisted of only two sheets for men, so that the rich and the poor may become equal, distinctions of different nationalities may be eliminated and all may appear in the court of Allah in a state of oneness as worshipper full of humility. It was made Haram to kill any animal while in a state of Ihram or even speak of killing a human being. The object was to create an atmosphere of peace and to make the minds of the pilgrims spiritually inclined.

The four months of Hajj were again made sacred so that peace would reign on all roads leading to the Ka'bah and no pilgrim would be molested en route. When the pilgrims reached the Ka'bah in this manner, there were no festivals or carnivals, no fun and games and no frolic and revelry. There should only be the remembrance of Allah at every step. There are prayers, animal sacrifices, and circling of the Ka'bah. The only slogan which should be proclaimed in a loud voice is the Talbiyah: "Here I am present, Oh Allah for you I am present. I am present. You have no partner, I am present. Verily all praise and blessings are due to you. And to you belongs the entire sovereignty. You have no partner."

The Prophet (peace be upon him) said the following about a neat, clean, selfless and sincere Hajj: "Whoever performs Hajj solely for Allah and in the course of it abstains from sensual and sinful acts, he will return as pure as a new-born child."

What is Hajj?

2008-11-28T11:14:00.000-08:00

Hajj - Pilgrimage To Mecca

The fifth pillar of Islam is to make a pilgrimage (Hajj) to Mecca, in Saudi Arabia, at least once in one's lifetime. This pillar is obligatory for every Muslim, male or female, provided that he/she is physically and financially able to do so.

Prerequisites for performing the Hajj are to be a Muslim, to be free, to be an adult or mature enough, to be of sound mind, and to have the ability to afford the journey and maintain one's dependents back home for the duration. The reward for the Hajj is nothing less than Paradise.

The Hajj is the ultimate form of worship, as it involves the spirit of all the other rituals and demands of the believer great sacrifice. On this unique occasion, nearly two million Muslims from all over the globe meet one another in a given year. Regardless of the season, pilgrims wear special clothes (Ihram) - two, very simple, unsown white garments - which strips away all distinctions of wealth, status, class and culture; all stand together and equal before Allah (God).

The rites of Hajj, which go back to the time of Prophet Abraham who built the Ka'bah, are observed over five or six days, beginning on the eighth day of the last month of the year, named Dhul-Hijjah (pilgrimage). These rites include circumambulating the Ka'bah (Tawaf), and going between the mountains of Safa and Marwah, as Hajar (Abraham's wife) did during her search for water for her son Isma'il. Then the pilgrims stand together on the wide plain of Arafah and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment. The pilgrims also cast stones at a stone pillar which represents Satan. The pilgrimage ends with a festival, called Eid Al-Adha, which is celebrated with prayers, the sacrifice of an animal, and the exchange of greetings and gifts in Muslim communities everywhere.

PerformHajj.com - Visit Our Brand New Site! (Yusuf Etes)

2008-11-28T01:13:00.000-08:00

http://www.performhajj.com/what_is_hajj.php

Islam and Environment(Green Living From the Heart)

2008-11-28T01:12:00.000-08:00

Asalamu Alaikum,

Islam has no official color that represents it, however many muslims have adopted "Green" as the color of Islam. Today being "green" means being environmentally conscious, concerned about climate change and energy conservation etc.

It has been only a recent phenomenon that Nation, Corporations and various big world players have moved towards this "Green" trend. But what does Islam say about being environmentally friendly? Has Islam taught us to conserve and protect our planet all along? Is Islam consistent and compatible with this new movement?

Please check out out latest video entitled "Green Living From the Heart" by Dr K.A. Tayebi. This lecture was recorded at the Windsor Islamic Association's Open House in October.

Click here to go directly to our video page...

http://www.islamdunk.org/videoshows.cfm

Who is Your Role Model?

2008-11-22T00:44:00.000-08:00

All of us have had role models growing up. Boys look up to their fathers or other older males in their families. Girls observe their mothers and copy their behaviors. A boy in the class or a girl claims our admiration and esteem with some quality extraordinaire. We wish to have those qualities ourselves.
Celebrities:

There are some who dominate our dreams, like a musician, for example. We all like music. It plays on the strings of our souls and puts the turbulence of our minds into relaxation. Therefore, the image of a rock star rides on the tide of our emotions. Sports are an outlet for our competitive and combative expression --- a basketball player or a quarterback walks on the turf of our appreciation and personifies what we wish we could be! A boxer --- a Mohammad Ali throws punches at the opponent, knocks him down --- giving our own ego a proxy victory over an imagined adversary.

All these role models are stars twinkling far away in the horizon, symbolizing our fancies and our aspirations. We want to be like them --- on the guitar that we may never play, on the turf that we may never tread on and in the boxing ring that we may never step in. We live in the world of our dreams, which may never cross the threshold of reality.
No superstar can be a life model:

Life however, is not just music, nor basketball nor boxing. Life is a complex multi-dimensional thing, posing challenges of different kinds at every step, demanding choices, decisions, judgments, sacrifices, laying obstacles and distractions all the way. The road to success is paved with pitfalls of all kinds. To be successful in life at every step, one has to be either endowed with superhuman qualities or bestowed with superb inspiration and guidance. No singer, no basketball player, no film star can provide a model with so many facets to emulate --- no, not even the father or the mother or that venerated priest in the temple.
Qualifications of a role model:

Just because a man can hit a baseball further than many of us, he does not become a role model for us, for we do not wield a bat while combating the challenges of life. The challenges do not come to us in the form of a baseball. They come to us in various forms and manners. To meet them head on, we need the strength of character, foresight and wisdom. Our role model must be someone, who sets standards in every walk of life. If there is one who excels in the playground or on the guitar but whose life is wreckage at home and a disaster in the community or one who shines as the brightest star and then is extinguished with a drug overdose can hardly be a model for survival, let alone success.

Our role models have to be human beings like us, who have experienced life as we do. For example, a man who has never married will have nothing to offer in terms of matrimony and family matters. Gods incarnate, if they ever walked on earth would not be of human substance and therefore could not exemplify human behavior. Also, legendary miracle makers from remote history could hardly serve as models for us ordinary humans.
My role model:

Let me tell you about my role model. He lived in the full light of history, whose life incidents are verifiable by all modern historians. He was an orphan, shepherded goats, like his peers before him; spent his childhood and his youth in poverty; married a widow, after serving her as an agent in trade, who bore him children; earned the reputation of being the most trustworthy, honest and truthful; rejected the worship of idols, which every one around him worshipped; came to believe that God was One, none other than the God of Abraham; told his people to worship no other than the one, who spoke to Moses on the Sinai and none other than the one, who gave Jesus the powers that he exercised.
The messenger of God:

He received the first revelation in a cave while meditating. “Read” a voice commanded him. “But I cannot read” he protested, as he was illiterate. “Read” the voice roared again. “Read in the name of your Lord Who Created.” He was terrified. Came home, shivering from head to toe. He thought he was going mad. His wife comforted him and covered him with a blanket. Next day she took him to an old Christian monk, who was her cousin. The monk realized the significance of this event and saw that this man was a messenger of God in the true tradition of the Book. He predicted that his people would put upon him untold hardships. The message he was commissioned to give to the people was very simple: “There was no god but Allah” (the one and the only). His people were pagans. They had converted the House that Abraham had built for the worship of Allah into a hotbed of idolatry and polytheism.
The mission begins:

At first, the Messenger preached his message secretly; then he was commanded to go out into the open. As was the tradition in the town, when the news of an impending danger was to be given, he went on a hill and called at the top of his voice all the clans in the vicinity by their names and when they gathered around him he said: “ Oh people! If I were to tell you that beyond this valley, there is an army of armed horsemen heading towards you to attack you; would you believe me?” “Yes of course!” They exclaimed in unison: “We have never known you to lie” Encouraged by this positive response, he shouted: “ Then let me tell you, I am sent to you to warn you against grievous suffering. It is not in my powers to secure any benefit for you in this life or any blessing in the life to come, unless you believe in the Oneness of Allah --- “ This was too much for the people to take, even from someone, who was known to be the most trustworthy. He was challenging their value system and was threatening to overthrow their traditional way of life. To a man, they protested and left, dismayed by his impertinence.
Persecution, migration and success:

As had happened to such men before, his persecution by his fellowmen was swift and severe. He endured but did not waver in his beliefs. He was offered wealth and riches, if only he would abandon his “crazy claims” and teachings. His answer was: “Even if you put the sun in my one hand and the moon in the other, I would not abandon my mission.”

He was driven out of the town, together with his followers. The inhabitants of another town welcomed him, accepted his teachings and his message; swore allegiance to him and made him the Head of the community, later to be expanded into a state. By the time he died, the entire Arab peninsula was at his feet and his message had reached the ears of the emperor of Byzantine and the emperor of Persia. Soon after his death, his call reached the four corners of the world. Today 1.2 Billion people practice the religion he taught and try to follow his personal example in their lives.
A role model in every walk of life:

He was no god; never claimed to be one, nor any part of it. He was a human being, who walked on earth; lived among people, who obeyed and adored him. He married and had a family. His marital life was an open book containing lessons for all those who have families. He started a political community, of which he was the head. His life spanned all the avenues of living, from domestic to the civil to the political --- all in one. His handling of socio-political and religio-judicial matters is precedent for us all. His moral teachings and his ethical practices are the envy of all social reformers and ethicists. He was not just a teacher and a preacher but a meticulous practitioner and demonstrator of all that he taught and preached.

He gave the people a book, a book of guidance, a book in conformity with the Book of the past, but one, which would live forever as no one could ever rewrite it in his own words. The Word of God was scribed and imprinted on memory as it was spoken and has remained unaltered ever since. The book was Al-Qur’an and the man who brought the book was Muhammad (Peace be Upon Him), the last Messenger of God. The Book was the Criterion, the Law, the Code of ethics, the Guidance, as the man was the Mercy for all mankind. God said of him in the Book “Indeed, in the Messenger of God you have example of good behavior”. God made matters easy for us in that when he sent down the instructions, he sent with them a model. Muhammad (Peace be Upon Him) was that model, who taught not out of his own volition but by divine wisdom, who was an embodiment of correct and righteous human behavior, tested and proven by its impact on society over a millennium and half. He carried the standard law of morality for all times and lived to practice it and made that practice a tradition for those, who desire success in this life and in the Hereafter.
The essence of his mission:

There are volumes written about the traits of his character: his simplicity, austerity, humility, his sense of justice; his mannerism, his advocacy of seeking knowledge, how he was kind to women and children and we can write many more as witnessed by his companions and transmitted to us through authenticated traditions. However, we are content by quoting two statements that he made before he passed away:

When he was on his deathbed, he came out from his private quarters into the mosque where a large crowd had gathered and addressed the people thus:

“Oh People! If I have ever flogged someone on his back, here is my back; he may flog me. If I have ever scolded anyone, he can now pay me back in kind. If I have ever usurped anyone’s property, he may take compensation from whatever I have. Let no one think that if he took revenge upon me, I would be displeased with him. such is not my way.”

His parting speech at the culmination of his last pilgrimage to Mecca is of historical significance, which contains the essence of his mission. A part of what he said is as follows:

“Oh People! Indeed your Lord is One. There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of a Black over a Red (White), nor of a Red (White) over a Black, except in righteousness. The best among you, in the eyes of Allah is one who is God-fearing. Have I conveyed the message to you?” They all shouted; “Yes, Oh Messenger of God.” Then he said: “Let those who are present carry the message to those who are not.”

Thus began a unique revolution in the history of mankind, which subsists and is ongoing after the passage of one and a half millennia.
What they said about the Prophet:

Michael H. Hart: “The 100: A Ranking of the Most Influential Persons in History.” New York, Hart Publishing company, Inc., 1978, p33

“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level.”

George Bernard Shaw, famous playwright:

“He must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness.”

Mohandas Karamchand (Mahatma) Gandhi, ”Young India”:

“I wanted to know the best of one who holds today undisputed sway over the hearts of millions of mankind --- I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the 2nd volume (of the Prophet’s biography), I was sorry there was not more for me to read of the great life.”

Thomas Carlyle, English author, “Heroes and Hero Worship”

“How one man single handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades.”

Lamartine, Histoire De La Turquie, Paris, 1854, Vol. II, pp. 276-277

“Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?”

http://www.gainpeace.com/index.php?option=com_content&view=article&id=65:who-is-your-role-model&catid=4:muhammad&Itemid=61

HEREAFTER - LIFE AFTER DEATH

2008-11-18T09:38:00.000-08:00

Question:
How can you prove the existence of hereafter, i.e. life after death?

Answer:
1. Belief in the hereafter is not based on blind faith?
Many people wonder as to how a person with a scientific and logical
temperament, can lend any credence to the belief of life after death. People
assume that anyone believing in the hereafter is doing so on the basis of blind
belief.
My belief in the hereafter is based on a logical argument.

2. Hereafter a logical belief
There are more than a thousand verses in the Glorious Qur’an, containing
scientific facts (refer my book “Qur’an and Modern Science-Compatible or
Incompatible?”). Many facts mentioned in the Qur’an have been discovered in
the last few centuries. But science has not advanced to a level where it can
confirm every statement of the Qur’an.
Suppose 80% of all that is mentioned in the Qur’an has been proved 100% correct.
About the remaining 20%, science makes no categorical statement, since it has
not advanced to a level, where it can either prove or disprove these statements.
With the limited knowledge that we have, we cannot say for sure whether even a
single percentage or a single verse of the Qur’an from this 20% portion is wrong.
Thus when 80% of the Qur’an is 100% correct and the remaining 20% is not
disproved, logic says that even the 20% portion is correct. The existence of the
hereafter, which is mentioned in the Qur’an, falls in the 20% ambiguous portion
which my logic says is correct.

3. Concept of peace and human values is useless without the
concept of hereafter
Is robbing a good or an evil act? A normal balanced person would say it is evil.
How would a person who does not believe in the hereafter convince a powerful
and influential criminal that robbing is evil?

Suppose I am the most powerful and influential criminal in the world. At the
same time I am an Intelligent and a logical person. I say that robbing is good
because it helps me lead a luxurious life. Thus robbing is good for me.
If anybody can put forward a single logical argument as to why it is evil for me,
I will stop immediately. People usually put forward the following arguments:

a. The person who is robbed will face difficulties
Some may say that the person who is robbed will face difficulties. I certainly
agree that it is bad for the person who is robbed. But it is good for me. If I rob
a thousand dollars, I can enjoy a good meal at a 5 star restaurant.

b. Some one may rob you
Some people argue that someday I may be robbed. No one can rob me
because I am a very powerful criminal and I have hundreds of bodyguards. I can
rob anybody but nobody can rob me. Robbing may be a risky profession for a
common man but not for an influential person like me.

c. The police may arrest you
Some may say, if you rob, you can be arrested by the police. The police cannot
arrest me because I have the police on my payroll. I have the ministers on my
payroll. I agree that if a common man robs, he will be arrested and it will be bad
for him, but I am an extraordinarily influential and powerful criminal.
Give me one logical reason why it is bad for me and I will stop robbing.

d. Its easy money
Some may say its easy money and not hard-earned money. I agree completely
that it is easy money, and that is one of the main reasons why I rob. If a person
has the option of earning money the easy as well as the hard way, any logical
person would choose the easy way.

e. It is against humanity
Some may say it is against humanity and that a person should care for other
human beings. I counter argue by asking as to who wrote this law called
‘humanity’ and why should I follow it?
This law may be good for the emotional and sentimental people but I am a
logical person and I see no benefit in caring for other human beings.

f. It is a selfish act
Some may say that robbing is being selfish. It is true that robbing is a selfish act;
but then why should I not be selfish? It helps me enjoy life.

1. No logical reason for robbing being an evil act
Hence all arguments that attempt to prove that robbing is an evil act are futile.
These arguments may satisfy a common man but not a powerful and influential
criminal like me. None of the arguments can be defended on the strength of reason
and logic. It is no surprise that there are so many criminals in this world.
Similarly raping, cheating etc. can be justified as good for a person like me and
there is no logical argument that can convince me that these things are bad.

2. A Muslim can convince a powerful and influential criminal
Now let us switch sides. Suppose you are the most powerful and influential
criminal in the world, who has the police and the ministers on his payroll. You
have army of thugs to protect you. I am a Muslim who will convince you that
robbing, raping, cheating, etc. are evil acts.
Even if I put forth the same arguments to prove that robbing is evil the criminal
will respond the same way as he did earlier.
I agree that the criminal is being logical and all his arguments are true only
when he is the most powerful and influential criminal.

3. Every human being wants justice
Each and every human being desires justice. Even if he does not want justice
for others he wants justice for himself. Some people are intoxicated by power
and influence and inflict pain and suffering on others. The same people,
however, would surely object if some injustice was done to them. The reason
such people become insensitive to the suffering of others is that they worship
power and influence. Power and influence, they feel, not only allows them to
inflict injustice on others but also prevents others from doing likewise to them.

4. God is Most Powerful and Just
As a Muslim I would convince the criminal about the existence of Almighty God
(refer to answer proving the existence of God). This God is more powerful than
you and at the same time is also just. The Glorious Qur’an says:
“Allah is never unjust in the least degree”
[Al-Qur’an 4:40]

5. Why does God not punish me?
The criminal, being a logical and scientific person, agrees that God exists, after
being presented with scientific facts from the Qur’an. He may argue as to why
God, if He is Powerful and Just, does not punish him.

6. The people who do injustice should be punished
Every person who has suffered injustice, irrespective of financial or social
status, almost certainly wants the perpetrator of injustice to be punished. Every
normal person would like the robber or the rapist to be taught a lesson. Though
a large number of criminals are punished, many even go scot-free. They lead a
pleasant, luxurious life, and even enjoy a peaceful existence. If injustice is done
to a powerful and influential person, by someone more powerful and more
influential than he, even such a person would want that person perpetrators of
injustice to be punished.

7. This life is a test for the hereafter
This life is a test for the hereafter. The Glorious Qur’an says:
“He who created Deathand life that He may try which of you is best in
deed; and He is the Exalted in Might, Oft-Forgiving”
[Al-Qur’an 67:2]

8. Final justice on day of judgement
The Glorious Qur’an says:
“Every soul shall have a taste of death: and only on the Day of
Judgement shall you be paid your full recompense. Only he who is
saved far from the Fire and admitted to the Garden will have attained
the object (of life): for the life of this world is but goods and chattels of
deception.”
[Al-Qur’an 3:185]

Final justice will be meted out on the Day of Judgement. After a person dies, he
will be resurrected on the Day of Judgement along with the rest of mankind. It
is possible that a person receives part of his punishment in this world. The final
reward and punishment will only be in the hereafter. God Almighty may not
punish a robber or a rapist in this world but he will surely be held accountable
on the Day of Judgement and will be punished in the hereafter i.e. life after
death.

9. What punishment can the human law give Hitler?
Hitler incinerated six million Jews during his reign of terror. Even if the
police had arrested him, what punishment can the human law give Hitler
for justice to prevail? The most they can do is to send Hitler to the gas
chamber. But that will only be punishment for the killing of one Jew.
What about the remaining five million, nine hundred and ninety nine
thousand, nine hundred and ninety-nine Jews?

10. Allah can burn Hitler more than six million times in hellfire
Allah say in the Glorious Qur’an:
“Those who reject Our signs, We shall sooncast into the Fire;as often as
their skins are roasted through, We shall change them for fresh skins,
that they may taste the penalty: for Allah is Exalted in Power, Wise”
[Al-Qur’an 4:56]
If Allah wishes he can incinerate Hitler six million times in the hereafter in the
hellfire.

11. No concept of human values or good and bad without concept
of hereafter It is clear that without convincing a person about the hereafter, i.e. life after
death, the concept of human values and the good or evil nature of acts is
impossible to prove to any person who is doing injustice especially when he is
influential and powerful.

========================================================
For Those who don't know, Adolph Hitler was a Christian Believer. Before I wasn't know which is the religion of Hitler then after I have sought & I found that he was really a Christian Believer, but wait a minute and I asked myself this question which is the same question that I found in the book : Muslim-Christian Dialogue.

M. Now I want to ask you this: Suppose that your close friend or relative murdered someone, would you allow your son who is innocent, to be killed in his place and say that you wish to atone for that person’s action? I mean does that make sense to you or to any intelligent person?
C. I would never allow that! How can I, when my son did not commit any crime.
M. Exactly! Now can you believe that any person living a life of lust, and enjoying everything forbidden as written in the ten commandants (the Law) will enter Paradise just by saying “Jesus died for my sins” and God will accept that?

C. That’s impossible!

------------------------------------------------------------------------------------------

M. Correct! So how can anyone be so foolish to think that God will give any person Paradise by disobeying His Law? I mean here in this world we have to make an effort for just one loaf of bread for our stomachs and the Church is teaching that Jesus “died” for all Christians’ sins, and they will enter Paradise, which is the most beautiful, everlasting abode, by living a life of lust and people just accept it blindly! To top it all, every murderer, rapist, robber, pedophile that got away in this world, will be forgiven and go to this most wonderful place without any punishment and put all their sins on innocent Jesus (pbuh)? If that is true, then why are the Christian nations of the world punishing the Christian criminals of this world for the crimes they are committing? I mean if according to your doctrine God forgives whatever you do here including murder, rape etc, and the believing Christians punish their own fellows in this temporary world does it not show that there is something wrong with this doctrine? According to any normal person it is fair to punish crime and to reward good efforts. God is just and fair. Human laws can never supercede God’s law. Or are you saying that human laws are better than God’s law?

C. Wait a minute. That is a lot you have just said. Of course God’s law is perfect. You know I have given all of the abovementioned points mentioned by you a lot of thought in the past and have asked these very same questions to my priest. He told me not to question but to believe. This made me realise then that I had to look at other religions for answers. Hence my reading of the Qur’an and other Islamic books, and this dialogue with you.

---------------------------------------------------------------------------------------

If you want to read the book this is a pdf format :

http://www.facebook.com/note.php?note_id=35607962930&id=768425136&index=0&.php%3Fid%3D768425136#/note.php?note_id=16199107930&id=768425136&index=116

ALL RELIGIONS TEACH PEOPLE TO BE RIGHTEOUS, THEN WHY FOLLOW ONLY ISLAM?

2008-11-18T09:36:00.000-08:00

Question:
All religions basically teach followers to do good deeds. Why should a person
only follow Islam? Can he not follow any of the religions?

Answer:
1. Major difference between Islam and most other religions
All religions basically exhort mankind to be righteous and eschew evil. But Islam
goes beyond that. It guides us towards practical ways of achieving
righteousness and eliminating evil from our individual and collective lives. Islam
takes into account human nature and the complexities of human society. Islam
is guidance from the Creator Himself. Therefore, Islam is also called the Deenul-
Fitrah (the natural religion of Man).

2. Example - Islam commands us to shun robbery and also
prescribes method of eli-minating robbery

a. Islam prescribes method of eliminating robbery
All major religions teach that theft is an evil act. Islam teaches the same. So
what is the difference between Islam and the other religions? The difference
lies in the fact that Islam, besides teaching that robbing is evil, shows a
practical way of creating a social structure in which people will not rob.

b. Islam prescribes Zakat
Islam prescribes a system of Zakat (obligatory annual charity). Islamic law
prescribes that every person who has a saving that exceeds the nisab level
i.e. more than 85 grams of gold, should give 2.5% of that saving every lunar
year in charity. If every rich person in the world gave Zakat sincerely,
poverty will be eradicated from this world. Not a single human being would
die of hunger.

c. Chopping off the hands as punishment for robbery
Islam prescribes chopping off the hands of the convicted robber. The
Glorious Qur’an says in Surah Maidah:
“As to the thief, male or female, cut off his or her hands:a punishment
by way of example, from Allah, for their crime: and Allah is Exalted in
power, full of wisdom.” [ Al-Qur’an 5:38]
The non-Muslim may say, “Chopping off the hands in this 20th century.
Islam is a barbaric and ruthless religion!”

d. Results achieved when Islamic Shariah Implemented
America is supposed to be one of the most advanced countries in the world.
Unfortunately it also has one of the highest rates of crime, theft, and
robbery. Suppose the Islamic shariah is implemented in America i.e. every
rich person gives Zakat ( 2.5% of his savings in charity above 85 grams of
gold every lunar year), and every convicted robber has his or her hands
chopped off as a punishment. Will the rate of theft and robbery in America
increase, remain same or decrease? Naturally it will decrease. Moreover
the existence of such a stringent law would discourage many a potential
robber.

I agree that the amount of theft that takes place in the world today is so
tremendous that if you chop off the hands of all the thieves, there will be
tens of thousands of people whose hands will be chopped off. The point
here is that the moment you implement this law the rate of theft will decline
immediately. The potential robber would give it a serious thought before
jeopardizing his limbs. The mere thought of the punishment itself will
discourage majority of the robbers. There will barely be a few who would
rob. Hence only a few person’s hands would be chopped off but millions
would live peacefully without fear of being robbed.
Islamic Shariah is therefore practical, and achieves results.

3. Example: Islam prohibits the molestation and rape of women. It
enjoins hijab and prescribes capital punishment for a convicted rapist.

a. Islam prescribes method of eliminating molestation and rape
All the major religions declare the molestation and rape of women as grave
sins. Islam teaches the same. What then is the difference between Islam and
the other religions? The difference lies in the fact that Islam does not merely
preach respect for women, or abhor molestation and rape as serious crimes,
but also gives clear guidance as to how society can eliminate such crimes.

b. Hijab for men
Islam has a system of hijab. The Glorious Qur’an first mentions hijab for the men
and then for the women. Hijab for the men is mentioned in the following verse:
“Say to the believing men that they should lower their gaze and guard
their modesty: that will make for greater purity for them: and Allah is
well acquainted with all that they do.” [Al-Qur’an 24:30]
The moment a man looks at a woman and if any brazen or unashamed
thought comes to his mind, he should lower his gaze.

c. Hijab for women
Hijab for women is mentioned in the following verse:
“And say to the believing women that they should lower their gaze and
guard their modesty; that they should not display their beauty and
ornaments except what (must ordinarily) appear thereof; that they should
draw their veils over their bosoms and not display their beauty except to
their husbands, their fathers, their husbands’ fathers, their sons....”
[Al-Qur’an 24:31]

The extent of hijab for a woman is that her complete body should be
covered. The only part that can be seen, are the face and the hands up to
the wrists. If they wish to cover, they can even cover these parts of the body.
However some Islamic scholars insist that even the face should be covered.

d. Hijab prevents molestation
The reason why Allah has prescribed Hijab for the women is given in the
Qur’an in the folowing verse of Surah Al-Ahzab:
“O Prophet! Tell thy wives and daughters, and the believing
women,that they should cast their outer garments over their persons
(when abroad): that is most convenient, that they should be known (as
such) and not molested. And Allah is Oft-Forgiving, most Merciful.”
[Al-Qur’an 33:59]

The Qur’an says that Hijab has been prescribed for the women so that they are
recognized as modest women this would prevent them from being molested.

e. Example of twin sisters
Suppose two sisters who are twins and who are equally beautiful, walk
down a street. One of them is wearing the Islamic Hijab i.e. the complete
body is covered except for the face and the hands up to the wrists, and the
other twin is wearing a mini skirt or shorts. Around the corner there is a
hooligan who is waiting for an opportunity to tease a girl. Who will he tease?
The girl wearing the Islamic Hijab or the girl wearing the mini skirt or shorts?
Dresses that expose more than they conceal, are an indirect temptation to
the opposite sex for teasing, molestation and rape. The Qur’an rightly says
that the hijab prevents women from being molested.

f. Capital punishment for rapist
The Islamic shariah prescribes capital punishment for a convicted rapist.
The non-Muslim may be horrified at such a stringent punishment in this age.
Many accuse Islam of being ruthless and barbaric. I have asked a common
question to hundreds of non-Muslim men. Suppose God-forbid, some one
rapes your wife, your mother or your sister and you are made the judge. The
rapist is brought in front of you. What punishment would you give him? All
of them said, “we would put him to death.” Some went to the extent of
saying, “we would torture him to death”, If your wife or your mother is raped
you want the rapist to be put to death. But if someone else’s wife or mother
is raped, capital punishment is a barbaric law. Why the double standards?

g. U.S.A. has one of the highest rate of Rape
The United States of America is supposed to be one of the most advanced
countries of the world. An F.B.I report in the year 1990 says that 1,02,555
cases of rape were reported. It further says that only 16% of the cases of
rapes are reported. Thus, in order to know the actual number of rapes that
took place in 1990, the reported figure should be multiplied by 6.25. We get
a total of 6,40,968 rape cases that took place in the year 1990. If the total is
divided by 365 the number of days in a year, we get an average of 1,756
rape incidents everyday.

Later another report said that an average of 1900 cases of rape are
committed in U.S.A every day. According to National Crime Victimization
Survey Bureau of Justice Statistics (U. S. Dept. of Justice) in 1996 alone
3,07,000 cases of rape were reported. Only 31% of the actual cases of rape
were reported. Thus, 3,07,000 X 3.226 = 9,90,322 rapes took place in 1996.
That is, an average of 2,713 cases of rape took place everyday in America
in 1996. Every 32 seconds one rape is taking place in America. Maybe
American rapists got bolder. The FBI report of 1990 continues and says that
out of the rape cases that were reported only 10% of the rapist were arrested, that is only 1.6% of the actual rapes committed. Out of those
arrested, 50% were let free before the trial. This would mean that only 0.8%
of the rapists faced a trial. In other words if a person commits 125 rapes the
chances that he will get a punishment for rape is only once. Many would
consider this a good gamble. And the report says that of those people who
faced trial 50% received sentences of less than a year’s imprisonment
though the American law says rape carries a seven year sentence of
imprisonment. For a rapist, the judge is lenient to first time offenders.
Imagine a person commits 125 rapes and the chances of being convicted is
only once, and 50% of the time the judge will grant leniency and give a
sentence of less than a year!

h. Results achieved when Islamic Shariah Implemented
Suppose the Islamic shariah is implemented in America. Whenever a man
looks at a woman and if any brazen or unashamed thought comes to his
mind, he lowers his gaze. Every woman wears the Islamic Hijab, that is the
complete body is covered except the face and the hands upto the wrists.
After this if any man commits rape, he gets capital punishment. The
question is, will the rate of rape in America increase, will it remain the same
or will it decrease? Naturally it will decrease. Islamic Shariah gets results.

4. Islam has Practical Solutions for the Problems of Mankind
Islam is the best way of life because its teachings are not doctrinaire rhetoric but
practical solutions for the problems of mankind. Islam achieves results both at
the individual and collective levels. Islam is the best way of life because it is a
practical, universal religion not confined to any ethnic group or nationality.

ANIMALS AND BIRDS LIVE IN COMMUNITIES & THE FLIGHT OF BIRDS

2008-11-12T09:08:00.000-08:00

“There is not an animal (That lives) on the earth, Nor a being that flies
On its wings, but (forms Part of) communities like you.”
[Al-Qur’aan 6:38]

Research has shown that animals and birds live in communities, i.e. they
organize, and live and work together.

Regarding the flight of birds the Qur’aan says:

“Do they not look at The birds, held poised In the midst of (the air And) the sky? Nothing Holds them up but (the power Of) Allah. Verily in this Are Signs for those who believe.” [Al-Qur’aan 16:79]

A similar message is repeated in the Qur’aan in the verse:

“Do they not observe The birds above them, Spreading their wings And folding them in? None can uphold them Except (Allah) Most Gracious: Truly it is He That watches over all things.” [Al-Qur’aan 67:19]

The Arabic word amsaka literally means, ‘to put one’s hand on, seize, hold, hold someone back,’ which expresses the idea that Allah holds the bird up in His power.

These verses stress the extremely close dependence of the birds’ behaviour on Divine order. Modern scientific data has shown the degree ofperfection attained by certain species of birds with regard to the programming of their movements.

It is only the existence of a migratory programme in the genetic code of the birds that can explain the long and complicated journey that very young birds, without any prior experience and without any guide, are able to accomplish.

They are also able to return to the departure point on a
definite date.

Prof. Hamburger in his book ‘Power and Fragility’ gives the example of
‘mutton-bird’ that lives in the Pacific with its journey of over 15,000 miles in the shape of figure ‘8’.

It makes this journey over a period of 6 months and comes back to its departure point with a maximum delay of one week.

The highly complicated instructions for such a journey have to be contained in the birds’ nervous cells.

They are definitely programmed. Should we not reflect on the identity of this ‘Programmer’?

FRUITS CREATED IN PAIRS, MALE AND FEMALE & EVERYTHING MADE IN PAIRS

2008-11-05T10:42:00.000-08:00

FRUITS CREATED IN PAIRS, MALE AND FEMALE:

“And fruit Of every kind He made In pairs, two and two.” [Al-Qur’aan
13:3]

Fruit is the end product of reproduction of the superior plants. The stage
preceding fruit is the flower, which has male and female organs (stamens and ovules).

Once pollen has been carried to the flower, they bear fruit, which in
turn matures and frees its seed. All fruits therefore imply the existence of
male and female organs; a fact that is mentioned in the Qur’aan.

In certain species, fruit can come from non-fertilized flowers (parthenocarpic fruit) e.g. bananas, certain types of pineapple, fig, orange, vine, etc.

They also have definite sexual characteristics.

EVERYTHING MADE IN PAIRS:

“And of everything We have created pairs.” [Al-Qur’aan 51:49]

This refers to things other than humans, animals, plants and fruits. It may also be referring to a phenomenon like electricity in which the atoms consist of negatively – and positively – charged electrons and protons.

“Glory to Allah, Who created In pairs all things that The earth produces,
as well as Their own (human) kind And (other) things of which They
have no knowledge.” [Al-Qur’aan 36:36]

The Qur’aan here says that everything is created in pairs, including things that the humans do not know at present and may discover later.

Who I Am !

2008-11-02T08:50:00.000-08:00

An Excellent poem about the Muslim Woman.

What do you see
when you look at me
Do you see someone limited,
or someone free

<=><=><=><=><=><=><=><=>

All some people can do is just look and stare
Simply because they can't see my hair

<=><=><=><=><=><=><=><=>

Others think I am controlled and uneducated
They think that I am limited and un-liberated

<=><=><=><=><=><=><=><=>

They are so thankful that they are not me
Because they would like to remain 'free'

<=><=><=><=><=><=><=><=>

Well free isn't exactly the word I would've used
Describing women who are cheated on and abused

<=><=><=><=><=><=><=><=>

They think that I do not have opinions or voice
They think that being hooded isn't my choice

<=><=><=><=><=><=><=><=>

They think that the hood makes me look caged
That my husband or dad are totally outraged

<=><=><=><=><=><=><=><=>

All they can do is look at me in fear
And in my eye there is a tear

<=><=><=><=><=><=><=><=>

Not because I have been stared at or made fun of
But because people are ignoring the one up above

<=><=><=><=><=><=><=><=>

On the day of judgment they will be the fools
Because they were too ashamed to play by their own rules

<=><=><=><=><=><=><=><=>

Maybe the guys won't think I am a cutie
But at least I am filled with more inner beauty

<=><=><=><=><=><=><=><=>

See I have declined from being a guy's toy
Because I won't let myself be controlled by a boy

<=><=><=><=><=><=><=><=>

Real men are able to appreciate my mind
And aren't busy looking at my behind

<=><=><=><=><=><=><=><=>

Hooded girls are the ones really helping the muslim cause
The role that we play definitely deserves applause

<=><=><=><=><=><=><=><=>

I will be recognized because I am smart and bright
And because some people are inspired by my sight

<=><=><=><=><=><=><=><=>

The smart ones are attracted by my tranquility
In the back of their mind they wish they were me

<=><=><=><=><=><=><=><=>

We have the strength to do what we think is right
Even if it means putting up a life long fight

<=><=><=><=><=><=><=><=>

You see we are not controlled by a mini skirt and tight shirt
We are given only respect, and never treated like dirt

<=><=><=><=><=><=><=><=>

So you see, we are the ones that are free and liberated
We are not the ones that are sexually terrorized and violated

<=><=><=><=><=><=><=><=>

We are the ones that are free and pure
We're free of STD's that have no cure

<=><=><=><=><=><=><=><=>

So when people ask you how you feel about the hood
Just sum it up by saying 'baby its all good' ;)

<=><=><=><=><=><=><=><=>