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The masjid is the fortress of faith; the guardian of virtues; the home of the pious; the meeting place of Muslims; the centre of consultation and mutual advice, and the first school from which the Muslim graduates. The masjid provides relief and respite to the needy and the distressed. Muslim armies sprang from the masjid and spread the message of Islam to all parts of the world within a short time. The masjid occupies a prominent place in Islam because prayer is the second most important pillar of Islam and the masjid is where it is performed. In fact, the word masjid is derived from the word for prostrate: Sajada. The masjid symbolises Islamic monotheism and the unity of the Muslim ummah. When the call to prayer is made five times a day, the community comes together in the congregational prayer and all Muslims regardless of their race, colour, social, and economic status stand before their Lord in response to His call to prosperity. The masjid has certain functions and etiquette which must be taken into consideration when attending it: a) Congregational prayers: Islam has made performing the prayer in congregation one of the most important duties of a Muslim. Abdullah Ibn Umar narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Prayer in congregation is better than prayer performed individually by twenty-seven degrees.” (Related by Al-Bukhari and Muslim). In addition, prayer performed in larger congregations and more distant masjids carries more reward. Thus, the masjid serves as a meeting place for Muslims where they get to know news of each other and the community at large. Congregational prayer obviously has many spiritual and social benefits. It reinforces the unity and co-operation of Muslims as it strengthens the ties of brotherhood among them. After the prayer, Muslims exchange greetings and inquire about one another’s well being. Thus, it becomes easy to notice community members who may be sick, in difficulty, or in need. b) Entering and leaving the masjid: When going  to the masjid, one is encouraged to proceed with calmness and humility. He should make supplications on his way. One of the supplications the Prophet, sallallaahu ‘alaihi wa sallam, used to make was: “In the name of Allah, I put my trust in Allah. There is no power or strength except with Allah.” (Related by Abu Dawud, Al-Tirmidhi and Al-Nasa’i). When entering the masjid, one should begin with the right foot first and say: “Oh Allah, forgive me my sins and open for me the doors of Your mercy.” Similarly, when leaving the masjid, he should step out with the left foot first and say: “O Allah, forgive me my sins and open for me the doors of Your bounty.” If a person enters the masjid when the prayer has already started, he should not rush to catch up as he might distract those in prayer. Once, the Prophet, sallallaahu ‘alaihi wa sallam, noticed the sound of people rushing to join a prayer in progress and he said to them: “...When you come to the prayer, come with calmness and tranquillity. Perform whatever part of it you can (with the congregation) and complete what you have missed.” (Related by Al-Bukhari). c) Greeting others in the masjid: The Prophet, sallallaahu ‘alaihi wa sallam, stressed spreading the greeting of peace, “as-salamu alaykum,” at all times. He said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I direct you to something which if you do, you will love one another? Spread the greeting of peace among you.” (Related by Muslim). So, upon entering the masjid, it is appropriate to greet those who are already there. d) Performing two Rak’at as a greeting to the masjid: When one enters the masjid, it is a Sunnah to perform two rak’at - which serve as a greeting to the masjid - before sitting down. The Prophet, sallallaahu ‘alaihi wa sallam, said: “When one of you enters the masjid, he should perform two rak’at before sitting down.” (Related by Al-Bukhari). However, if one enters the masjid after the iqamah (call for commencement of prayer) is made, he should not initiate any other prayer. On the other hand, if he begins a sunnah prayer and the iqamah is made before completing it, he may either proceed to finish it quickly, or discontinue and join the congregation. The Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “If the iqamah is made, then no prayer other than the obligatory one should be performed.” (Related by Al-Bukhari and Muslim). e) Straightening the rows: Before starting the prayer, the congregation should stand in straight rows without leaving any gaps in between. The Prophet used to make sure that all the lines were in order and he said: “Verily, making the rows straight is part of the proper performing of prayer.” (Related by Al-Bukhari and Muslim). He also said: “Be close together and straighten your rows.” (Related by Al-Bukhari and Muslim). The rows symbolise the unity, equality and brotherhood of Muslims. There are no privileges or reserved places within the rows. Muslims of all races and nationalities - rich and poor, powerful and weak - stand next to each other in obedience to Allah. They stand shoulder to shoulder, face the same direction, and follow the same imam in unison. f) Distracting other people in the masjid: The Muslim, while in prayer is in private conversation with his Lord. It is therefore not permissible to distract him in any way. Disturbing someone praying even with audible recitation of the Qur’an is discouraged. The Prophet, sallallaahu ‘alaihi wa sallam, heard people reciting the Qur’an aloud while others were praying and he said: “Verily, each one of you is in private conversation with his Lord. So, you should not disturb each other. And you are not to raise your voices against each other in the recitation.” (Related by Abu Dawud, Al-Nasa’i, Al-Bayhaqi, and Al-Hakim). On the other hand, Islam does not forbid engaging in lawful conversation in the masjid provided someone in prayer is not disturbed. Jabir Ibn Samurah, radhiallahu ‘anhu, narrated: “The Prophet would not rise from the place of the Fajr prayer until the sun had risen. And when it did, we would talk and laugh about the days of ignorance (pre-Islamic times) and he (the Prophet) would smile.” (Related by Muslim). Furthermore, it is permissible to lie down, sleep, eat and drink in the masjid. Abdullah Ibn Al-Harith reported: “During the time of the Messenger of Allah, we would eat meat and bread in the masjid.” (Related by Ibn Majah). But the sacredness of the masjid should always be borne in mind and hence it must never be misused. g) Maintaining the cleanliness of masjids: Many of the teachings and practices of Islam emphasise cleanliness and general hygiene. In the Qur’an, the believers are addressed to adorn themselves with their best clothes when going to the masjid. Allah says: “O children of Adam! Adorn yourselves fully with your best clothes to every place of worship,” (Al-A’raf, 7:31). masjids being houses of worship deserve  the utmost attention of every Muslim to make sure that they are free of any filth or offensive smell. Jabir reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever eats garlic, onion, or leek should not come close to our masjid for the angels are harmed by what harms the children of Adam.” (Related by Al-Bukhari and Muslim). Another hadith states: “...whoever eats upon (onion and garlic) should suppress their odour by cooking them.” (Related by Muslim, Ahmad, and Al-Nasi’i). It must be noted that maintaining the masjid is the responsibility of every Muslim. Indeed, Muslims must safeguard the premises and property of the masjid better than even their personal belongings. There are several Ahadith indicating the importance of caring for the masjids. A’isha, radhiallahu ‘anha, reported: “He (the Prophet), ordered us to build the masjids in residential areas; to build them well and purify them.” (Related by Abu Dawud). In another Hadith, Anas Ibn Malik, radhiallahu ‘anhu, reported: “The rewards of my ummah were placed before me, even for removing a speck of dust from the masjid.” (Related by Abu Dawud, Al-Tirmidhi, and Ibn Khuzaymah). Children in the masjid Children are leaders of the future and the bearers of Islam to posterity, and they must not be denied the blessings of the masjid which nurtures the Muslim mind. Islam pays utmost attention to the proper bringing of children, such that the virtuous Islamic morals and character are instilled in them at tender age. Usually, the formative years of the child are the most vital in shaping his future personality. Parents should therefore allow their children (male and female) to accompany them to the masjid so that they get used to the Islamic acts of worship and grow up with obedience to Allah. Children used to go to the masjid during the time of the Prophet, sallallaahu ‘alaihi wa sallam, and he used to treat them kindly. Anas reported: “I have never seen anyone kinder to children than the Messenger of Allah.” (Related by Muslim). Also, the Prophet, sallallaahu ‘alaihi wa sallam, used to take his grandsons to the masjid. Abu Hurairah reported: “The Prophet was delivering a sermon and Al-Hassan and Al-Hussayn (the Prophet’s grandsons) came wearing two red shirts and they were tripping while walking. The Prophet came down from the pulpit, picked them up and placed them in front of him. Then he said: “Allah and His Messenger have told the truth. Verily, your wealth and children are a trial. I looked to these two children walking and tripping, and I could not be patient, so I cut off my sermon and went to pick them up.” (Related by Abu Dawud, Al-Tirmidhi). To show his concern for children, he used to say: “Verily, I start the prayer intending to prolong it. But when I hear the crying of a child, I shorten it knowing how his crying disturbs his mother.” (Related by Al-Bukhari and Muslim). Training our children to attend the masjids with us is more crucial. Parents and elders should bear the children’s distractions as this is the only way to prepare our future generations for their responsibilities towards this religion. On the other hand, children should be taught to respect the masjid and observe propriety to the test of their ability. Child should be taught to identify with the masjid and take proper care of its property. Women and the masjid The Islamic Shari’ah permits women to attend the masjid to benefit from the lectures, sermons, and lessons offered there. However, it is preferable for them to pray in their houses. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Do not prevent your women from coming to the masjid, but their houses are better for them.” (Related by abu Dawud). In another hadith, he said: “If the wife of one of you asks permission to go to the masjid, he must not prevent her.” (Related by Al-Bukhari and Muslim). However, women should dress modestly with hijab and should not use perfume when going out. The Prophet, sallallaahu ‘alaihi wa sallam, said to the women: “When one of you (women) comes to the masjid, she must not use perfume.” (Related by Muslim). Women used to attend the masjid during the time of the Prophet to learn about religious matters. The Prophet set special lessons for them and also tailored part of his sermons to address women’s issues - especially on Eid days (festivities). Today, Muslim women are in need of Islamic education more than ever before. Furthermore, the mother is regarded as the first and most fundamental school for her children and she should have the necessary access to learning so that she, in turn, transmits that knowledge to them. Also, Muslim women can teach young Muslims, new Muslims and organise women’s programmes in the Islamic centres and masjids.

Thirteen years after the commencement of the prophetic message, in the month of Rabee’ Al-Awwaal, the Prophet (sallallaahu ‘alaihi wa sallam) reached Madinah having left from Makkah, which was the initial point of revelation and the most beloved of places to him. He left Makkah as an emigrant, in compliance with the command of his Lord, after he had spent 13 years there calling to the clear guidance of the message of his Lord. During this period he and his followers were confronted with rejection, defiance and even physical harm from Quraysh (his tribe). Moreover, Quraysh even conspired to kill him when their leaders met and exchanged views in order to decide on what course of action to take regarding the Prophet (sallallaahu ‘alaihi wa sallam) and his followers. They felt endangered by the message of the Prophet and when some of his companions emigrated to Madinah, they knew that he would join them there sooner or later. They knew also about the pledge that the Ansaar (the Madinan supporters of the Prophet) had given to the Prophet which stipulated that they would protect him from any kind of harm, just as they protected their own wives and children. Quraysh feared the revenge of the Prophet (sallallaahu ‘alaihi wa sallam) and his followers if they had the opportunity of establishing themselves firmly in Madinah. Therefore, during the meeting of the elders of Quraysh, Abu Jahl said: “My opinion is that we should select a strong young man from each of our tribes and give each a sword to strike Muhammad all at the same time. On doing so, his blood will spread among all the Arab tribes – and it will be impossible for the Banu ‘Abd Manaaf (the clan to which the Prophet belonged) to revenge his death, rather they will be obliged to take the diyyah (blood-money).” “And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and Allah plans. And Allah is the best of planners.” (Al-Anfaal: 30). Despite this, Allah revealed the entire conspiracy to the Prophet (sallallaahu ‘alaihi wa sallam) and permitted him to emigrate to Madinah. Abu Bakr, may Allah be pleased with him, who had prepared himself for the move to Madinah, was told several times by the Prophet to wait. It was clear that the Prophet wanted to accompany him in the journey of Hijrah, as he said to him: “Wait, for I hope that Allah will allow me also to emigrate.” ‘Aa’ishah, may Allah be pleased with her, narrated: “One day, at midday, while we were sitting in our house, someone said to Abu Bakr, may Allah be pleased with him: ‘Here comes Allah’s Apostle, with his head and part of his face covered with a cloth (i.e. wishing to conceal his identity), at an hour in which he has never come to us’. Abu Bakr, may Allah be pleased with him, said: ‘Let my father and mother be sacrificed for you (an expression that indicates the level of sacrifice that the person expressing it is prepared to make), (O Prophet)! It must have been an urgent matter that brought you here at this hour.’ The Prophet (sallallaahu ‘alaihi wa sallam) asked permission to enter and then did so, he then said to Abu Bakr: “Let those who are here with you leave.” Abu Bakr, may Allah be pleased with him, replied: ‘These people are your family (i.e. there is no need for them to leave because they are your own people); Let my father be sacrificed for you, O Allah’s Apostle!’ The Prophet then said: “I have been given permission leave (Makkah).” Abu Bakr asked: ‘Can I accompany you, O Allah’s Apostle? Let my father be sacrificed for you!’ The Prophet (sallallaahu ‘alaihi wa sallam) replied: “Yes.” Abu Bakr, may Allah be pleased with him, said: ‘O Allah’s Apostle! Let my father be sacrificed for you! Take one of these two she-camels of mine.’ The Prophet replied: “I will take it only on the condition that I pay you for it.” So we packed their baggage and placed food for their journey into a leather bag. Then the Prophet (sallallaahu ‘alaihi wa sallam) and Abu Bakr, may Allah be pleased with him, set off on their journey. After this, they arrived at a mountain named Thawr and remained there for three nights. ‘Abdullah bin Abu Bakr, may Allah be pleased with him, who was an intelligent young man, would stay with them two at night and leave before dawn so that in the morning, he could be among the Quraysh in Makkah and act as if he had spent the whole night there. If he heard of any plot contrived by the Quraysh against the Prophet and Abu Bakr, he would return and inform them two of the plot after dark.”  Quraysh exerted the maximum effort to seize the Prophet (sallallaahu ‘alaihi wa sallam) and his companion, may Allah be pleased with him. They searched in all directions and could not find them and so they announced a reward of one hundred camels for anybody who could seize either or both of them. However, it was Allah’s plan to protect them, for some men from the Quraysh reached the very cave where the Prophet (sallallaahu ‘alaihi wa sallam) and his companion, may Allah be pleased with him, were hiding – but were unable to spot them. Abu Bakr, may Allah be pleased with him, said: “I said to the Prophet (sallallaahu ‘alaihi wa sallam) when we were in the cave: ‘O Messenger of Allah, if any of them looks down at their feet, they will see us.’ The Prophet replied, assuringly: “What do you think about two companions, of whom Allah is the third? (i.e. in terms of assistance)”. When Quraysh’s pursuit abated, the Prophet (sallallaahu ‘alaihi wa sallam) and Abu Bakr, may Allah be pleased with him, left the cave after three nights and headed for Madinah following the coastline. A young man by the name of Suraaqah bin Malik, may Allah be pleased with him, who had not yet at that time embraced Islam caught sight of them on his horse. When Abu Bakr, may Allah be pleased with him, turned back and saw him, he said: “Messenger of Allah, someone is following us.” The Prophet replied: “Don’t be anxious; for Allah is with us.” When Suraaqah came closer to them and heard the Prophet’s recitation of the Qur’an, the forelegs of his horse sank into the hard ground, so much so that the horse’s stomach touched the ground. Suraaqah dismounted and spurred the horse until it stood up, but its forelegs were struggling, causing dust to rise up into the sky like smoke.  Recalling this at a later date, Suraaqah said: “I felt then that the Prophet’s affair will come to prominence some day, (i.e. I knew that the day would come when his message would be accepted by the masses) so I cried out at them giving them a pledge of security. The Messenger of Allah was standing ahead of me with his companion. I mounted my horse and rode until I reached them and told them about the plots contrived against them. I offered them food and luggage and said to the Prophet (sallallaahu ‘alaihi wa sallam): ‘You will pass by some flocks of sheep and camels that belong to me; you may take what you need from them.’ The Prophet replied: “I have no need of this, just conceal your knowledge of us.” Suraaqah headed back to where he had set out from and diverted all those he came across away from the direction that the Prophet and his companion were heading towards. It seems so strange that Suraaqah, who first sought after the Prophet and his companion to seize them ended up giving them his full support. This is the support Allah gives to those who serve His cause. When news of the Prophet’s Hijrah reached the people of Madinah from among the Muhaajireen (those Muslims who emigrated from Makkah) and Ansaar (the Madinan supporters of the Prophet), they would go out to Al-Harrah, which is a place on the outskirts of Madinah, in anticipation of the Prophet’s arrival, until they would be forced back by the heat of the sun. When the day of arrival of the Prophet (sallallaahu ‘alaihi wa sallam) finally came, a Jew who was looking for something on a hillock in Madinah saw him approaching. Despite his enmity, he could not help but cry out: “O Arabs! This is your long-awaited fortune and honour.”  The Muslims hastened to meet the Messenger of Allah (sallallaahu ‘alaihi wa sallam) with their weapons, as an honorary reception as well as an indication of their readiness for Jihad in the cause of Allah and to defend him. They met him at a place in Al-Harrah and he sallallaahu ‘alaihi wa sallam diverted his course rightward and settled in the Banu ‘Amr bin ‘Awf in Qooba’ (a place on the outskirts of Madinah) where he stayed for some nights and built a mosque. He then went on to Madinah accompanied by many people, while many others lined the roadside. Abu Bakr, may Allah be pleased with him, related: “When we came to Madinah, people went out onto the roads and onto the tops of houses, along with their children and servants, crying: “Allaahu Akbar! The Messenger of Allah has come! Allaahu Akbar! Muhammad has come!” Anas bin Maalik, may Allah be pleased with him, narrated: “I was walking among small boys, since I was one of them, while people were crying out: ‘Muhammad has come! Muhammad has come!’ So the people repeated these words out of joy due to the Prophet’s arrival, who was the dearest to them. What an arrival! It filled the hearts with joy, pleasure and delight and illuminated the horizons with happiness.” When the Prophet (sallallaahu ‘alaihi wa sallam) reached Madinah, the various tribes of Al-Ansaar rivalled each other in leading the Prophet’s she-camel to their dwellings, each saying: ‘Come, O Messenger of Allah! Stay with us! We are great in number, fully armed and ready to defend you’ The Prophet (sallallaahu ‘alaihi wa sallam) replied, regarding his she-camel: “Let it go where it wishes, for it is inspired. I will stay where Allah wished me to stay.” The she-camel stood in the place where he sallallaahu ‘alaihi wa sallam later built his mosque, it knelt down and remained there for sometime, while the Prophet remained on its back. After this, the she-camel got up again and the Prophet loosened its bridle, it walked for a short distance and then returned to the previous location and knelt down. Upon this the Prophet said: “Here is the settling place, Allah willing”. The place where the she-camel knelt belonged to two orphans, who offered to give it to the Prophet (sallallaahu ‘alaihi wa sallam) for free, but he refused and instead he purchased it from them.  Then Allah’s Prophet (sallallaahu ‘alaihi wa sallam) asked: “Whose is the nearest of the houses to here?” A man called Abu Ayyoob, may Allah be pleased with him, replied: ‘Mine, O Allah’s Prophet! This is my house and this is my gate.’ The Prophet (sallallaahu ‘alaihi wa sallam) then said: “Go and prepare a place for our midday rest.” Abu Ayyoob, may Allah be pleased with him, prepared it, then returned and said: ‘Come along, both of you, with the blessings of Allah.’  When Allah’s Prophet (sallallaahu ‘alaihi wa sallam) went into the house, a man named ‘Abdullah ibn Salaam, may Allah be pleased with him, came and said: “I testify that you (i.e. Muhammad) are Apostle of Allah and that you have come with the truth. The Jews know very well that I am their chief and the son of their former chief and the most learned amongst them and the son of the former most learned amongst them. So send for them (i.e. the Jews) and ask them about me before they know that I have embraced Islam, for if they know that then they will say about me things which are not correct.” So Allah’s Apostle (sallallaahu ‘alaihi wa sallam) sent for them and they came and entered. Allah’s Apostle said to them: “O Jews! Woe to you! Fear Allah! I swear by Allah besides Whom none has the right to be worshipped that you people know for certain that I am the Apostle of Allah and that I have come to you with the truth, so embrace Islam.” The Jews replied: “We do not know this.” So he (sallallaahu ‘alaihi wa sallam) repeated this twice and they repeated their answer twice. Then he asked them: “What sort of a standing does ‘Abdullah ibn Salaam have amongst you?” They said: “He is our chief, the son of our former chief and the most learned man, the son of the former most learned man amongst us.” He (sallallaahu ‘alaihi wa sallam) said: “What would you think if he should embrace Islam?” They replied: “Allah forbid! He cannot embrace Islam.” He (sallallaahu ‘alaihi wa sallam) repeated the question and they repeated the response, then he called out: “O Ibn Salaam! Come out to them.” He came out and said: ‘O Jews! Be afraid of Allah besides Whom none has the right to be worshipped. You know for certain that he is Apostle of Allah and that he has brought the true religion!” The Jews replied: “You are a liar.” On that Allah’s Apostle turned them out. ‘Abdullah ibn Salaam, may Allah be pleased with him, then said: “Did I not tell you, Messenger of Allah, that they are a people of falsehood, betrayal, lying and obscenity?” That was the Prophet’s emigration, who left his home town to call to the religion of Allah and reform His servants. Fear Allah! O servants of Allah and abandon acts of disobedience so that you can all at least achieve one kind of Hijrah. (This refers to the abandonment of sins. According to Islam, Hijrah is of two kinds: literal, which denotes moving from one place to another in order to be able to practise one’s religion, and metaphorical which means the abandonment of sins). Whoever abandons something which he likes for Allah’s sake, Allah will reward him with something better. Whoever sticks to piety and goodness, Allah will be with him. Allah the Almighty said that which translates as: “Indeed, Allah is with those who fear Him and those who are doers of good.” (Al-Nahl: 128).

Muslims must fear Allah and take lessons from what Allah has told us in the Qur’an regarding the Prophets and Messengers of Allah and the previous nations. Allah said (which means): “Indeed in their stories, there is a lesson for men of understanding. It (the Qur’an) is not a forged statement, but a confirmation of Allah’s existing books (the Torah, the Injeel, and other Scriptures of Allah), a detailed explanation of everything, and a guide and a mercy for the people who believe.” (Yusuf 12: 111) And among the stories that Allah has narrated to us in His Book is what happened in Allah’s month,(1) the sacred month of Muharram,(2) and that is the story of Prophet Moosa, and Pharaoh the tyrant of Egypt, in the Qur’an, Allah tells us this story, which means, “We recite to you some of the news of Moosa and Pharaoh in truth, for a people who believe (i.e. those who believe (ie those who believe in this Qur’an and in the Oneness of Allah). Verily, Pharaoh exalted himself in the land and made its people sects, weakening (oppressing) a group (Bani Israa’eel) among them, killing their sons and letting their females live. Verily, he was of the mufsidoon (those who commit great sins and crimes, oppressors and tyrants). And We wished to do a favour for those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors, and rulers and to make them the inheritors, and to establish them in the land, and We let Pharaoh and Haamaan (a minister of Pharaoh) and their hosts receive from them that which they feared.” (Al-Qasas 28:3-6) Pharaoh dominated the nation of Israa’eel and enslaved them, killing their newborn sons but letting their females live. The reason he committed this criminal act was the fear of the truth coming out from one of those newborn males. The nation of Israa’eel used to know, according to what came to them from Prophet Ibraheem, that someone from his lineage would destroy the king of Egypt. These glad tidings were famous among the nation of Israa’eel; and the news of it was made known to Pharaoh. Pharaoh ordered his soldiers to kill all newborn boys of the nation of Israa’eel; on order to secure himself from destruction. However, all of the precautions that he made were not enough to protect him from what Allah wanted, which was for this newborn boy to be raised in the house of Pharaoh. The will of Allah cannot be stopped by any precautions and His ability conquers anything. So Allah chose for the Prophet Moosa to be born safely, to be saved from being killed, and also to be raised in Pharaoh’s own home under the protection of Allah until he was an adult. Later Moosa accidentally killed a person from Pharaoh’s people. Moosa was afraid that he would be captured and be killed for this, so he fled to the land of Madyan and abided there for some time. He married there and then returned to Egypt. On the way back Allah talked to him (by wahy)(3) revelation and told him he was a prophet and the Messenger to Pharaoh. Allah told him many signs by which he will be known as the prophet of Allah and they would show that he was a true prophet. Moosa went to Pharaoh and showed him the signs of Allah but Pharaoh was arrogant and stubborn. Allah says (which means): “Has there come to you the story of Moosa? When his Lord called him in the Valley of Tuwaa. ‘Go to Pharaoh, verily he has transgressed all bounds (in crimes, sins, polytheism and disbelief). And say to hi, ‘Would you purify yourself (from the sin of disbelief and by becoming a believer). And that I guide you to your Lord, so you should fear him?’ Then (Moosa) showed him the great signs (miracles). But (Pharaoh) belied and disobeyed; then he turned his back, striving hard against (Allah). Then he gathered his people and cried aloud, saying, ‘I am you lord, most high.’’’(An-Naazi’aat 79: 15-24) Pharaoh claimed that the signs Moosa brought were only magic and that he had magic that would overtake the magic of Moosa. So Pharaoh gathered magicians from his kingdom and they presented their magic, and Moosa presented what he had from the signs, which Allah had given him. Allah said (which means):  “Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and then, and were returned disgraced. And the sorcerers fell down prostrate. They said, ‘We believe in the Lord of the ‘Aalameen (i.e. all that exists), the Lord of Moosa and Haaroon (Aaron).’” (Al-A’araf 7: 118-122) At that time Pharaoh decided to try a different plan – fear, force and retaliation. Allah told Moosa to get every believer out of Egypt and direct them to where Allah would tell him. Pharaoh gathered his army and forces, which were around one million soldiers according to the seerah, and he chased Moosa and his people, hoping to destroy them completely. Moosa ended up at the sea with Pharaoh and his army behind him. The believers were afraid because the sea was in front of them and the enemy was behind them. Allah says (which means):  “And when the two hosts saw each other, the people of Moosa, said, ‘We are sure to be overtaken. (Moosa) said, ‘Nay, verily! With me is my Lord and He will guide me!’” (Ash-Shu’araa 26: 61-62) Whoever is close to Allah, Allah will never let him down or leave him on his own. Allah ordered Moosa to strike the sea with his staff. Moosa did so and the sea opened up for them to cross: Allah says (which means):  “And indeed We inspired Moosa (saying): ‘Travel by night with ‘Ibaadi (My slaves) and strike a dry path for them in the sea, fearing neither to be overtaken (by Pharaoh) nor being afraid (of drowning).” (Taaha 20: 77) Moosa walked across the path that opened in the sea and the last of his people left the sea and every soldier of Pharaoh’s army was inside the path. At this time Allah ordered the sea to collapse upon them, drowning Pharaoh and his army. That was the victory of the truth over falsehood. The promise of Allah was true – He made the people of Moosa victorious over Pharaoh and his army. From this story we see how the truth is victorious, regardless of the size or seeming power of falsehood. Falsehood has its own limited time, but the truth is always victorious. This story should enrich the hearts of the believers and make them steadfast in the face of their enemies, regardless of size or seeming power of their enemies.  The believer should also benefit from this story by understanding that the people of falsehood claim that they are on the right path and are calling people to the truth. In fact, the opposite is true-they rely on lies and deception. Pharaoh said to his people, “I guide you only to the path of right policy!” (Ghaafir 40:29) But he was a liar. From this story we also see that whoever knows the truth and truly believes in it will not lose, regardless of what he or she endures of torment, torture or even death. An example is of the magicians. When they knew the truth, they believed in Allah and in the message of Moosa. Allah says (which means):  “So the magicians fell down prostrate. They said, ‘We believe in the Lord of Haaroon and Moosa.’” (Taaha 20:70). Pharaoh threatened to crucify them, but they were strong in their belief and refused to return to disbelief after believing. Allah said (which means): “Pharaoh said, ‘Believe you in him (Moosa) before I give you permission? Verily! He is your chief who taught you magic. So surely I will cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of palm-trees, and you shall; know which of us, (I, Pharaoh) or the Lord of Moosa (Allah) can give the severe and more lasting torment.’ They said, ‘We prefer you not over the clear signs that have come to us, and to Him (Allah) who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world.’ ‘Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better (as regards in comparison to your punishment).’ Verily! Whoever comes to his Lord as a mujrim (criminal, sinner, polytheist, disbeliever in the oneness of Allah and in His messengers) then surely, for him is Hell, therein he will neither die nor live.  But whoever comes to Him (Allah) as a believer (in the oneness of Allah) and has done righteous deeds, for such are the high ranks (in the Hereafter).” (Taaha 20:71-75)  We also derived from this story the lesson that falsehood, regardless of how big or the number of its adherents, will be defeated by the truth and the people of the truth are patient with whatever they are facing. This is an example of an arrogant tyrant with power, an army and a kingdom which he ruled, who pursued a few who had no munitions or other means (of defence), but Allah was with them and they had the force of Imaan in their hearts. Allah gave them His victory, His guidance, His help; and in a single moment the forces of falsehood were destroyed. Pharaoh’s forces were destroyed in the sea and as Allah said (which means):  “We fling (send down ) the truth against the falsehood, so it (truth) destroys it, and behold, it (falsehood) is vanished.” (Al-Anbiyaa 21: 18) We also learn that Allah tests the prophets and the believers, and the tests are sometimes very difficult, but in the end, victory is for the prophets and the believers. Allah is with the prophets and the believers in victory and guidance. Allah says (which means): “Truly, Allah is with those who fear him, keep their duty unto Him, and those who are Muhsinoon (doers of good, those who perform good deeds solely for the sake of Allah and in accordance with the Sunnah of the Prophet).” (An-Nahl 16: 128) As Muslims, we should always fear Allah and consider these lessons and not follow the ways of those who were disobedient to Allah; but rather to obey the Prophet and follow his guidance as Allah told us, which means,  “Indeed in the Messenger of Allah (Muhammad) you have a good example to follow for him who hopes in (the meeting with) Allah and the Last Day and remembers Allah much.” (Al-Ahzaab 33: 21) This great event – the victory Allah gave Moosa and the believers over Pharaoh and his army – occurred on the 10th of the sacred month of Moharram and the day is called Yaumul Aashoorah (the day of ‘Aashoorah). It is a day that has great merit. Prophet Moosa fasted on that day, and ordered the people to fast that day.  Ibn ‘Abbass reported that when the Messenger of Allah (sallallaahu ‘alaihi wa sallam) arrived in Madinah, he found the Jews fasting on the day of Aashoorah. The Messenger of Allah asked them, “What is the significance of this day that you fast on?” They said, “It is the day of great significance when Allah delivered Moosa and his people and drowned Pharaoh and his people. Moosa observed fast out of gratitude, and we also observe it.” Upon this, the Messenger of Allah said, “We have more right and we have a closer connection (awlaa) to Moosa than you have.” So Allah’s Messenger fasted (on the day of ‘Aashoorah ) and gave orders that it should be observed.(4) According to Muslim, the Prophet said of fasting on ‘Aashoorah that “It is an expiation (of sins) for the previous year.”(5) According to many authentic ahadith, fasting on ‘Aashoorah was obligatory, but later made voluntary when the obligation of fasting the month of Ramadan was revealed in the Qur’an.(6) The Prophet fasted on the day of ‘Aashoora and commanded that people should fast on that day. The sahaabah (his companions) said, “Messenger of Allah, it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allah said, ‘“When the next year comes, inshaa ‘Allah, we would fast on the 9th (i.e. the ninth as well as the 10th in order to differ from the disbelievers).” But the Messenger of Allah died before the advent of the next year.(7) Therefore we should fast that day and one day before it (the 9th), following the Prophet’s Sunnah and looking for the reward from Allah.(8) We also benefit from the story of Moosa by learning that the Sunnah of the Prophets is to thank and praise Allah in times of peace and when they gain victory over their enemies. Moosa fasted on the 10th, the day on which Allah made his followers victorious over Pharaoh; and this is another sign that the truth will always defeat falsehood. The Prophet fasted on this day thanking Allah for the victory of the people of the truth over the people of falsehood. The victory in that time was for Moosa, but the Sunnah of the prophets is one. This is the jihaad against the disbelievers - to make the word of Allah the highest on earth. Victory always comes from Allah and victory is a ni’mah (bounty) from Allah for which we must thank Allah by being obedient to Him. Some people nowadays create bid’ah (innovation in the deen), and deviant slogans and hold demonstrations. Islam has forbidden this.  NOTES: 1 The Prophet said, “The most excellent fast after Ramadan is Allah’s month, Muharram, and the most excellent prayer after what is prescribed is praying during the night.” (Saheeh Muslim, Volume 2 page 569 no.2611 ) 2 The sacred months are four: Dhul-Qa’dah, Dhul-Hijjah, Moharram and Rajab. See Qur’an, At-Tawbah 9: 36-37. Waging war, killing and plunder are prohibited during these months. It is prohibited to intentionally violate the sanctity of one of the months and then make up for it, as the pre-Islamic Arabs used to do in order to give themselves a military edge. However, if you are attacked during one of these months, it is permitted, as mentioned in the ayah 2:194 to attack them as you were attacked.  3. by revelation 4 Saheeh Muslim, Volume 2 page 551 no. 2520 5 Saheeh Muslim 6 Saheeh Muslim, Volume 2 page 548 no. 2499 7 Saheeh Muslim, Volume 2 page 552 no. 2528 8 We may only single out this day as a day of fasting and not a day of celebration. Abu Moosa reported that the people of Khaybar (most of them were Jews) observed fast on the day of ‘Aashoorah and they treated it as “Eid and gave their women ornaments and beautiful dresses to wear. The Messenger of Allah said, “You (only) fast on this day.” (Saheeh Muslim)

This article discusses the importance of the Sunnah from the consensus of the early scholars of Islam. All of them agree that it is obligatory to stick to the Sunnah and to refer to it; to ignore every view contradictory to it, no matter how great the holder or propounder of that view. This is because the status of the Messenger of Allah (sallallaahu ‘alaihi wa sallam) is far greater, and his example is far better. It would be beneficial to give some of the sayings of the Imaams regarding it, for this will perhaps admonish or remind those who follow the opinions of the Imaams – (or, of those far below the Imaams in rank) – blindly, sticking to their madhhabs or views as if these had descended from the heavens! But Allah said, which means: “Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition.” (Al-A’raaf 7:3) This is the sort of taqleed (blind following) which Imaam Tahaawi was referring to when he said: “Only someone with party-spirit or a fool blindly follows opinion.” (Quoted by Ibn ‘Aabideen in Rasm al-Mufti, vol 1, p 32 from the compilation of his essays). SAYINGS OF THE SCHOLARS IN RELATION TO FOLLOWING ONLY THE SUNNAH Imaam Aboo Haneefah The first of the early scholars is Aboo Haneefah Nu’maan ibn Thaabit, whose companions have narrated from him various sayings and warnings, all of them alluding to one thing: the obligation to accept the hadith, and to give up following the opinions of the Imaams which contradict it: some of his sayings are: 1. “When a hadith is found to be saheeh, then that is my madhhab.” Ibn ‘Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam, as follows: “When a hadith contrary to the madhhab is found to be saheeh, one should act on the hadith, and make that his madhhab. Acting on the hadith will not invalidate the follower’s being a Hanafi, for it is authentically reported that Aboo Haneefah said, ‘When a hadith is found to be saheeh, then that is my madhhab’, and this has been related by Imaam Ibn ‘Abdul Barr from Aboo Haneefah and from other Imaams.” This is part of the completeness of the knowledge and piety of the Imaams, for they indicated by saying this that they were not versed in the whole sunnah. And Imaam Shaafi’ee elucidated it thoroughly (see later). It would happen that they would contradict a Sunnah because they were unaware of it, so they commanded us to stick to the sunnah and regard it as part of their madhhab. May Allah shower His mercy on them all. 2. “It is not permitted (halaal) for anyone to accept our views if they do not know from where we got them.” If this is what they say of someone who does not know their evidence, what would be their response to one who knows that the evidence contradicts their saying, but still gives verdicts opposed to the evidence?! Therefore, reflect on their sayings, for it alone is enough to smash blind following of opinion; this is why one of the muqallid shaikhs, when I criticised his giving a verdict using Abu Haneefah’s words without knowing the evidence, refused to believe that it was a saying of Abu Haneefah! In one narration, he said: “It is prohibited (haram) for someone who does not know my evidence to give verdict (fatwa) on the basis of my words.” Another narration adds, “... for we are mortals; we say one thing one day, and take it back the next day.” In another narration, “Woe to you, O Ya’qoob! (Imaam Aboo Haneefah’s illustrious student, Aboo Yoosuf) Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow.” The Imaam said the above because he would often base his view on qiyaas (analogy). After this a more potent analogy would occur to him, or a hadith of the Prophet (sallallaahu ‘alaihi wa sallam) would reach him, so he would accept that and ignore his previous view. Sha’raani’s words in Al-Meezaan (1/62) are summarised as: “Our belief, as well as that of every researcher into Imaam Aboo Haneefah is that, had he lived until the recording of the sharee’ah, and the journeys of the Preservers of hadith to the various cities and frontiers in order to collect and acquire it, he would have accepted it and ignored all analogies he had employed. The amount of qiyaas in his madhhab would have been just as little as that in other madhhabs. However, since the evidences of the sharee’ah had been scattered with the Successors (Taabi’een) and their successors (Taba Taabi’een), and had not collected in his lifetime, it was necessary that there be a lot of qiyaas in Aboo Haneefah’s madhhab compared to that of other Imaams. The later scholars then made their journeys to find and collect ahadith from the various cities and towns and wrote them down; hence, some ahadith of the sharee’ah explained others. This is the reason behind the large amount of qiyaas in his madhhab, whereas there was little of it in other madhhabs.” Abul Hasanaat Al-Lucknowi quoted his words in full in Al-Naafi’ al-Kabeer (p 135), endorsing and expanding on it in his footnotes, so whoever wishes to consult it should do so there. Since this is the justification for why Aboo Haneefah has sometimes unintentionally contradicted the authentic ahadith – and it is a perfectly acceptable reason, for Allah does not burden a soul with more that it can bear – it is not permissible to insult him for it, as some ignorant people have done. In fact, it is obligatory to respect him, for he is one of the Imaams of the Muslims through whom this deen has been preserved and handed down to us, in all its branches; also, for he is rewarded under any circumstance, whether he is correct or wrong. Nor, is it permissible for his devotees to continue sticking to those of his statements which contradict the authentic ahadith, for those statements are effectively not part of his madhhab, as the above sayings show. Hence, these are two extremes, and the truth lies in between. “Our Lord! Forgive us, and our brethren who came before us into the Faith; and leave not, in our hearts, any rancour against those who have believed. Our Lord! You are indeed Full of Kindness, Most Merciful.” (Al-Hashr 59:10) Also Aboo Haneefah said: 3. “When I say something contradicting the Book of Allah or what is narrated from the Messenger (sallallaahu ‘alaihi wa sallam), then ignore my saying.” Sha’raani expanded on that in Al-Meezaan (1/26): “If it is said: ‘What should I do with the ahadith which my Imaam did not use, and which were found to be authentic after his death?’ The answer which is fitting for you is: ‘That you act on them, for had your Imaam come across them and found them to be authentic, he would have instructed you to act on them, because all the Imaams were  captives in the hands of sharee’ah.’ He who does so will have gathered all the good with both his hands, but he who says, ‘I will not act according to hadith unless my Imaam did so’, he will miss a great amount of benefit, as is the case with many followers of the Imaams of the madhhabs. It would be better for them to act on every hadith found to be authentic after the Imaam’s time, hence implementing the will of the Imaams; for it is our firm belief about the Imaams that had they lived longer and come to know of those ahadith which were found authentic after their time, they would have definitely accepted and acted according to them, ignoring any analogies they may have previously made, and any views they may have previously held.” Imaam Malik ibn Anas As for Imaam Malik ibn Anas, he said: 1. “Truly I am only a mortal; I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions; all that agrees with the Book and the sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.” 2. “Everyone after the Prophet (sallallaahu ‘alaihi wa sallam) will have his sayings accepted and rejected – except for the Prophet.” 3. Ibn Wahb said: “I heard Malik being asked about rubbing between the toes during ablution. He said, ‘The people do not have to do that.’ I did not approach him until the crowd had lessened, when I said to him, ‘We know of a sunnah about that.’ He said, ‘What is that?’ I said, ‘Laith ibn Sa’d, Ibn Lahee’ah and ‘Amr ibn al-Haarith narrated to us from Yazeed ibn ‘Amr al-Ma’aafiri from Aboo ‘Abdur Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, ‘I saw the Messenger of Allah (sallallaahu ‘alaihi wa sallam)  rubbing between his toes with his little finger.’ He said, ‘This hadith is sound; I had not heard of it at all until now.’ Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes.” This shows that he left his opinion after he heard the authentic hadith. Imaam Shaafi’ee As for Imaam Shaafi’ee, the quotations are most numerous and beautiful, and his followers were the best in leaving his saying and sticking to the authentic sunnah. Ibn Hazm says in Usool al-Ahkaam (6/118): “Indeed, all the fuqahaa’ whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternness among them in this regard was Shaafi’ee, for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allah, and may his reward be of the highest, for he was the cause of great good.” 1. “The Sunnahs of the Messenger of Allah (sallallaahu ‘alaihi wa sallam)  reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah (sallallaahu ‘alaihi wa sallam), then the correct view is what the Messenger of Allah has said, and it is my view.” 2. “The Muslims are unanimously agreed that if a Sunnah of the Messenger of Allah (sallallaahu ‘alaihi wa sallam) is made clear to someone, it is not permitted (haraam) for him to leave it for the saying of anyone else.” 3. “If you find in my writings something different to the Sunnah of the Messenger of Allah, then speak on the basis of the Sunnah of the Messenger of Allah, and leave what I have said.” In one narration: “... then follow it (the Sunnah), and do not look sideways at anyone else’s saying.” 4. “When a hadith is found to be saheeh, then that is my madhhab.” Nawawee says: “Our companions acted according to this in the matter of tathweeb (using other means other than adhaan to call to prayer), the conditions on coming out of ihraam due to illness; and other issues well-known in the books of the madhhab. Among those of our companions who reported to have passed judgment on the basis of the hadith (ie, rather than the saying of Shaafi’ee) are Aboo Ya’qoob al-Buweeti and Abul Qasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr al-Bayhaqi and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadith, and the madhhab of Shaafi’ee was contrary to it, would act according to the hadith and give verdicts based on it, saying, ‘The madhhab of Shaafi’ee is whatever agrees with the hadith.’ Shaikh Aboo ‘Amr (Ibn as-Salaah) says, ‘Whoever among the Shaafi’ees found a hadith contradicting his madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on hadith; if not, but nevertheless he found it hard to contradict the hadith after further analysis, he would not be able to find a convincing justification for opposing hadith. Hence, it would be left to him to act according to the hadith if an independent Imaam other than Shaafi’ee had acted on it, and this would be justification for his leaving the madhhab of his Imaam in that issue.’ What he (Aboo ‘Amr) has said is correct and established. Allah knows best.’ There is another possibility which Ibn-as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadith? This has been answered by Taqi-ad-Deen as-Subki in his article, The meaning of Shaafi’ee’s saying, “When a hadith is found to be saheeh, then that is my madhhab” (p 102, vol 3): “For me, the best thing is to follow the hadith. A person should imagine himself in front of the Prophet (sallallaahu ‘alaihi wa sallam), just having heard it from him; would there be leeway for him to delay acting on it? No, by Allah ... and everyone bears a responsibility according to his understanding.” 5. Imaam Ash Shaafi’ee said to Imaam Ahmad ibn Hanbal, “You are more knowledgeable about hadith than I, so when a hadith is saheeh, inform me of it, whether it is from Koofah, Basrah or Syria, so that I may take the view of the hadith, as long as it is saheeh.” Ibn al-Qayyim attributed it definitely to him in L’laam (2/325), as did Fulaani in Eeqaaz (p 152) and then said: “Bayhaqi said, ‘This is why he (Shaafi’ee) used hadith so much, because he gathered knowledge from the people of Hijaz, Syria, Yemen and Iraq, and so accepted all that he found authentic, without leaning towards or looking at what he had considered out of the madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allah forgive all of us.” 6. “In every issue where the people of narration find a report from the Messenger of Allah (sallallaahu ‘alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death.” 7. “If you see me saying something, and contrary to it is authentically reported from the Prophet (sallallahu alayhe wa sallam), then know that my intelligence has departed.” 8. “For everything I say, if there is something authentic from the Prophet (sallallaahu ‘alaihi wa sallam) contrary to my saying, then the hadith of the Prophet comes first, so do not follow my opinion.” 9. “Every statement on the authority of the Prophet (sallallaahu ‘alaihi wa sallam) is also my view, even if you do not hear it from me.” Imaam Ahmad ibn Hanbal Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even “disliked that a book consisting of deductions and opinions be written.” Because of this he said: 1. “Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi’ee, nor Awzaa’ee, nor Thawree, but take from where they took.” In one narration: “Do not copy your deen from anyone of these, but whatever comes from the Prophet (sallallaahu ‘alaihi wa sallam) and his companions, take it; next are their successors, where a man has a choice.” Once he said: “Following (ittibaa’) means that a man follows what comes from the Prophet (sallallaahu ‘alaihi wa sallam) and his companions; after the successors he has a choice.” 2. “The opinion of Awzaa’ee, the opinion of Maalik, the opinion of Aboo Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet and his companions).” 3. “Whoever rejects a statement of the Messenger of Allah is on the brink of destruction.” [Adapted from Sifatu Salaat-in-Nabiyy by Shaikh Muhammad Naasir-ud-Deen Al-Albaanee] The authority of the Prophet Is the scope of the authority of Prophet Muhammad (sallallaahu ‘alaihi wa sallam) limited only to the doctrinal affairs and the matter of worship, and not to worldly affairs? By some Western circles, the function of the Prophet (sallallaahu ‘alaihi wa sallam) is restricted to correct the doctrinal beliefs of the ummah and to teach them how to worship Allah. According to them, worldly affairs are not governed by the prophetic authority. Nevertheless, the authority of the Prophet (sallallaahu ‘alaihi wa sallam) is clearly established by the Holy Qur’an for all people and all times.  These worldly affairs include, in the view of those who would limit the scope of the Prophet’s authority, all the economic, social and political affairs which should be settled according to the expediency at each relevant time, and the Prophetic authority has no concern with them. Even if the Holy Prophet (sallallaahu ‘alaihi wa sallam) gives some directions in these fields, he does so in his private capacity, and not as a Messenger. So, it is not necessary for the ummah to comply with such directions.  A report which is often misquoted to support the above-mentioned fallacious view is as follows from Imam Muslim: The blessed Companion Talha (radiallahu ‘anhu) says: “I passed along with the Prophet (sallallaahu ‘alaihi wa sallam) across some people who were on the tips of the palm-trees. The Prophet (sallallaahu ‘alaihi wa sallam) asked, What are they doing? Some people said, “They are fecundating the tree. They insert the male into the female and the tree stands fecundated”. The Prophet (sallallaahu ‘alaihi wa sallam) said, I do not think it will be of any use. The people were informed about what the Prophet (sallallaahu ‘alaihi wa sallam) said. So, they stopped this operation. Then the Prophet (sallallaahu ‘alaihi wa sallam) was informed about their withdrawal. On this, the Prophet (sallallaahu ‘alaihi wa sallam) says, If it is in fact useful to them, let them do it, because I had only made a guess. So, do not cling to me in my guess. But when I tell you something on behalf of Allah, take it firm, because I shall never tell a lie on behalf of Allah. Further, According to Anas (radiallahu ‘anhu), the Prophet (sallallaahu ‘alaihi wa sallam) has also said on this occasion, You know more about your worldly affairs.  If the ummah was to take the above-mentioned hadith literally, Islam, like some other religions would only be restricted to doctrines and rituals, and having no concern with the day-to-day affairs of the human life. Once one has observed the prescribed doctrines and rituals, he is free to run his life in whatever way he likes, not hindered in any manner by the divine imperatives. However, it is an established fact that Islam, unlike some other religions which can coincide and co-exist with the secular concept of life, is not merely a set of doctrines and rituals. Islam is a complete way of life which deals with the political, economics and social problems as well as the theological issues. Allah states in the Holy Qur’an: O those who believe, respond to the call of Allah and His Messenger when he calls you for what gives you life (8:24).  There are vast fields in our day-to-day worldly affairs which are not directly commented upon by the Qur’an and Sunnah, where people have been allowed to proceed according to their needs and expedience on the basis of their knowledge and experience. However, for these worldly affairs that are not directly addressed by the Qur’an and Sunnah, the Muslim must align his decision with existing principles laid down by both, to ensure that they are guided Islamically in the performance of that affair, and most importantly, avoiding the major sin of committing shirk.  For, if Allah and His Messenger (sallallaahu ‘alaihi wa sallam) are to call people towards life, the affairs of life must totally be within the jurisdiction of Allah and His Messenger (sallallaahu ‘alaihi wa sallam). Otherwise, vital branches of human life will always fall prey to satanic desires leading the people toward disaster.  Furthermore, none who has studied the Qur’an can endorse that its teachings are limited to worship and rituals only. There are specific injunctions in the Qur’an about sales, purchase loans, mortgages, partnership, penal laws, inheritance, matrimonial relations, political, social and family affairs, problems of war and peace and other aspects of worldly relations. Likewise, the Sunnah of the Prophet (sallallaahu ‘alaihi wa sallam) also deals with the economic, social, political and legal problems in such details that voluminous books have been written to compile them. The injunctions of the Qur’an and the Sunnah in this field (worldly affairs) are so absolute, imperative, and of mandatory nature that they cannot be imagined to be personal advises lacking any legal (divine) reference.  Finally, there are numerous verses from the Qur’an which enjoin the obedience of Allah and the authority of the Messenger (sallallaahu ‘alaihi wa sallam) upon the believers, in particular Chapter 4 Aayat 65 which says: But no, by your Lord! They could not be believers, until they make you (Muhammad) judge in all disputes between them and find in their souls no resistance against your decisions, but accept them fully with submission. Hence, to accept the fallacy that the Prophet’s (sallallaahu ‘alaihi wa sallam) authority does not encompass worldly affairs, is to denounce the second source of Islamic Law, the Sunnah. This authority of the Sunnah is based on the revelation the Prophet (sallallaahu ‘alaihi wa sallam) received from Allah. This obedience to the Prophet (sallallaahu ‘alaihi wa sallam) has nowhere been limited to some particular field. It is an all-embracing obedience which requires total submission from the believers, having no exception whatsoever, neither by limiting its tenure, nor by exempting the worldly affairs from its scope.  [Compiled from The Authority of Sunnah, by Justice Muhammad Taqi Usmani.]

Allah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance? Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Haj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families. So, what is so special about Zamzam water? In a word: Everything. There is nothing ordinary about it. The miracle of how it came to being in the middle of the desert, its consistency throughout thousands of years, the beneficial qualities it has, the fact that it never dries up. This water is special. The fact is, this small 5ft deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts distributed worldwide to millions. Zamzam water has scientifically been proven to possess healing qualities due to its higher content of calcium and magnesium salts and also the natural fluorides that encompass a germicidal action. It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae - especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants. From the time that Haajar wandered aimlessly through the desert in search of sustenance for her son and herself; to the moment that the well of Zamzam was born out of the great Mercy of Allah, Muslims have been drinking from it. What is more fascinating is that it has never once dried up. To Muslims this blessed water is special in significance and history. A lofty history Ibn ‘Abbaas  narrated that the Prophet sallallaahu ‘alaihi wa sallam  said: “When Ibraaheem (Abraham) had differences with his wife, (because of her jealousy of Haajar, Ismaa’eel’s mother), he took Ismaa’eel and his mother and went away. They had a water-skin with them containing some water, Ismaa’eel’s mother used to drink water from the water-skin so that her milk would increase for her child. When Ibraaheem reached Makkah, he made her sit under a tree and afterwards returned home. Ismaa’eel’s mother followed him, and she called him from behind, ‘O Ibraaheem! To whom are you leaving us?’ He replied, ‘(I am leaving you) to Allah’s (Care).’ She said, ‘I am satisfied to be with Allah.’ She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, ‘I would better go and look so that I may see somebody.’ She ascended the hill of the Safaa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the hill of the Marwah. She ran to and from (between the two hills) many times. Then she said to herself, ‘I would better go and see the state of the child,’ she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), ‘If I go and look, I may find somebody.’ She went and ascended the hill of the Safaa and looked for a long while but could not see anybody. Thus she completed seven rounds (of running) between Safaa and Marwah. Again she said (to herself), ‘I would better go back and see how the child is doing.’ But all of a sudden she heard a voice, and she said to that strange voice, ‘Help us if you can offer any help.’ It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn ‘Abbaas  hit the earth with his heel to illustrate it), and so the water gushed out. Ismaa’eel’s mother was astonished and started digging ... She started drinking from the water and her milk increased for her child...” [Al-Bukhari] In another narration of Ibn ‘Abbaas  the Prophet  said: “May Allah be merciful to the mother of Ismaa’eel! If she had left the water of Zamzam (fountain) as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hagar and asked her, ‘May we settle at your dwelling?’ She said, ‘Yes, but you have no right to possess the water.’ They agreed.” [Al-Bukhari] It was thus how the dry and barren valley of Makkah became inhabited. The Archangel Gabriel unearthed the water of Zamzam such that the life of Ismaa’eel, the great grandfather of Prophet Muhammad,  maybe saved. Hagar, the wife of Ibraaheem the patriarch, restricted its flow and caused it to become a well. It is located next to the holiest of all holy places: the Ka’bah. Its water was the direct cause of Jurhum’s settlement in Makkah, and hence the start of the Makkan era in the human history. No other water can claim this honour. The Rebirth of Zamzam With passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical. They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten. Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet ) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one. It so happened that for three consecutive nights, Abdul-Muttalib had a very clear vision about digging a well. During each vision, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night. To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka’aba. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim. The Makkans and Abdul-Muttalib’s could not negotiate a middle ground, so both parties agreed to seek arbitration. They set out for a priestess whose judgment was accepted by both parties. On their way, and while crossing the desert, the caravan ran out of water. The companions of Abdul-Muttalib all but gave up any hope of salvation. And when all seemed lost, water sprang out from the ever so small notch that Abdul-Muttalib’s camel made with its pad. Upon seeing this, the Makkans knew that He who saved Abdul-Muttalib from this eminent death on this very journey to settle the very question of Zamzam, had made Abdul-Muttalib the sole heir to this special water. The matter was settled and the family of the Prophet was ennobled with a mark of clearest distinction. It is of paramount importance to mention that Abdul-Muttalib’s possession of Zamzam was not an act of ownership where he would deny its water to others. Being the sole heir to Zamzam meant that Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no one else (save his family of course) could partake in this most honorable privilege. Source: Al-Jumu’ah Article source: http://www.islamweb.net/emainpage/ The chemical analysis of Zamzam Dr. Ahmad Abdul-Qaadir al-Muhandiss indicates that the results of chemical analyses show that Zamzam water is pure water, without colour or smell, has a distinct taste, and its hydrogen exponent is 7.5, indicating that it is alkaline to some extent. A study conducted in American laboratories showed that traces of 30 elements were identified in Zamzam water by means of energising neutrons. Some of these elements scored less than 0.01. After matching up the chemical analysis to international specifications, especially to the specifications of the World Health Organisation (WHO), results proved the portability of Zamzam water as well as its beneficial effect on the body health. Additionally, sodium is very high in Zamzam water and the international specifications do not put a limit to the measurement of its composition. Minerals (Percentages): Calcium  I98 Magnesium  43.7 Chloride  335 Sulphur  370 Iron  0.I5 Manganese 0.I5 Copper 0.I2   This is an analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (I400 AH.) Zamzam water has also been treated by ultraviolet rays, and microbes have no place to survive in it, which means that Zamzam water preserves its taste and is not a congenial environment for bacteria. According to various chemical analyses, dry weather makes Zamzam more saline through evaporation, which is, with Allaah’s might, good for the human body. In conclusion, it becomes clear that we should believe in the Prophet’s miracles  and that he  as described by Allah (what meant): “Nor does he speak of (his own) desire. It is only Inspiration that is inspired.” [Qur’an 53: 3-41] Prophet Muhammad (sallallaahu ‘alaihi wa sallam) said: “Zamzam water is a lavish meal and a great healer,” and, “Zamzam water is what one intends to drink it for.” Thus, it is a Sunnah to drink Zamzam water, wash with it, and splash it on a sick person. The Benefits of Drinking Zamzam Water Ibn ‘Abbaas  said: “The people of Makkah used to be the fastest when it comes to sprinting, and the most powerful when it comes to wrestling, but as soon as they stopped drinking Zamzam water, they started to suffer from a disease in their legs.” He also said that the Messenger of Allah (sallallaahu ‘alaihi wa sallam) had said: “Zamzam water is what one intends to drink for. When one drinks it to be healed, Allah heals him; when one drinks it be full, Allah makes him full; and when one drinks it to quench his thirst, Allah quenches it.” [Ahmad and Ibn Maajah] There is no doubt that drinking Zamzam water is very beneficial. Thus, dear brothers and sisters! One should drink Zamzam water because it is the best water on earth. Ibn ‘Abbaas, may Allah be pleased with him, said that the Prophet (sallallaahu ‘alaihi wa sallam) had said: “The best water on earth is Zamzam water”. Ibn Khaytham  said: “Ibn Wahb  came to us suffering from an illness. We, then, paid him a visit and found out that he had Zamzam water. We said to him, ‘If you taste this water, you will find it crude (salty).’ Then, he said: ‘I’ll drink from it till I recover. I swear by the One Who owns my soul that it is in the Book of Allah, ‘Zamzam neither drains nor can by vilified.’ It is in the Book of Allah, ‘... It is the drink of the pious.’ It is in the Book of Allah, ‘Priceless perfume.’ It is in the Book of Allah, ‘It is a lavish meal and a great healer.’ I swear by the One Who owns my soul that if anyone drink his full from it, he recovers.’ [Sa’eed Ibn Mansoor and Al-Arzaqi] All the above proves the authenticity of the narration: “Zamzam water is what one intends to drink for.” Additionally, many Islamic scholars drank it and experienced its dazzling effects. For instance, Imaam Abu Haneefah  drank from Zamzam water in order to be a knowledgeable scholar and he became the best among the scholars in his era. Al-Bakri  said: “I tried (Zamzam water) and sensed the truth about what had been said about it, and when I drank it, I had no doubt about its amazing effect.” It is also true that Imaam Shaafi’i  felt its tangible results when he drank Zamzam water in order to be a knowledgeable person and a good arrow shooter, fitting nine out of ten targets at a time. Al-Ajmi  said that when drinking Zamzam water one should ask for forgiveness from sins, one may say: “O Allah! It came to my knowledge that your Prophet  said, ‘Zamzam water is what one intends to drink it for.’ O Allaah! I am drinking it to forgive me. O Allah! Forgive me.” Besides, when someone drinks it to be healed, it is good to say: “O Allah! I am drinking it to be healed. O Allaah! Heal me.” The ruling of carrying Zamzam Water outside Makkah Al-Imaam Al-Faarisi  mentioned that it is permissible to carry Zamzam water outside Makkah according to the four juristic schools, and that it is even recommended by Imaam Maalik and Imaam Shaafi’ee . ‘Aa’ishah, may Allah be pleased with her,  also mentioned that the Prophet (sallallaahu ‘alaihi wa sallam) and herself used to do that. [At-Tirmithi]. Abu Hasan said: “The Prophet wrote to Suhayl Ibn ‘Amr : ‘If you receive my message at night, do not wait till the morning, and if you receive it in the morning do not wait till night; just immediately send me some Zamzam water.’ Then, Suhail’s wife with the help of his grandfather, Ayoob Ibn ‘Abdullaah, and their maids carried Zamzam water at night…” [Abu Moosaa Al-Madeeni & Al-Azraqi]  Attaa  stated that Ka’bah Al-Ahbaar used to carry it to ancient Syria. ‘Aa’ishah carried Zamzam in bottles for sick people. The Prophet  also carried it in leather bags and used to pour it on the sick and give it to them as a drink. [Al-Faakihi]

Allah prescribed Haj once in a lifetime upon the Muslims who have the means and are physically able to perform it. There are three types of Haj: Haj at-Tamatt’u, Haj al-Qiran and Haj al-Ifrad. In this article, we will explain the procedure for Haj at-Tamatt’u as it is the most recommended one. In this type, one is to perform ‘Umrah and Haj in the same year with a sacrifice slaughtered in Mina. These are the steps for Haj at-Tamatt’u: Ihram: Ihram is the intention of the person willing to perform all rites of ‘Umrah, Haj or both when he arrives at the Meeqat. Each direction coming into Makkah has its own Meeqat. It is recommended that the one who intends to perform Haj makes Ghusl (a complete bath with the intention to purify one’s self), perfumes his body, but not in his garments, and puts on a two-piece garment with no headgear. The garments should be of seamless cloth. One piece to cover the upper part of the body, and the second to cover the lower part. For a woman the Ihram is her normal dress except that she should not use perfumes at all and her dress should cover the whole body decently, leaving the hands and the face uncovered. The pilgrim should say the intention according to the type of Haj. For Haj at-Tamatt’u one should say: “Labbayka Allahumma bi ’Umrah” which means “O Allah I answered Your call to perform ‘Umrah”. It is recommended to repeat the well known supplication of Haj, called the Talbiyah, as frequently as possible from the time of Ihram till the time of the first stoning of Jamrat Al-Aqabah in Mina. Men are recommended to utter the Talbiyah aloud while women are to say it quietly. The Talbiyah is: “Labbayka Allahumma Labbayk. Labbayka La Shareeka Laka Labbayk. Inna-alhamda Wan-n’imata Laka Wal Mulk. La Shareeka Lak.” (Here I am at Your service. O my Lord, here I am. Here I am. No partner do You have. Here I am. Truly, the praise and the provisions are Yours, and so is the dominion. No partner do You have.” Performing ‘Umrah Tawaf: When a Muslim arrives in Makkah, he should perform Tawaf around the Ka’abah, as a gesture of greeting Al-Masjid Al-Haram. This is done by circling the Ka’abah seven times in the counterclockwise direction, starting from the Black Stone with Takbeer, keeping the Ka’abah to one’s left. Then the pilgrim goes to Maqam Ibrahim (Ibrahim’s Station), and performs two rak’ah behind it, near to it if possible, but away from the path of the people making Tawaf. In all cases one should be facing the Ka’abah when praying behind Maqam Ibrahim. Sa’i: The next rite is to make Sa’i between Safa and Marwah. The pilgrim starts Sa’i by ascending the Safa. While facing the Ka’abah he praises Allah, raises his hands and recites the Takbeer “Allah-u Akbar” three times, then makes supplication to Allah. Then the pilgrim descends from the Safa and heads towards the Marwah. One should increase the pace between the clearly marked green signposts, but should walk at normal pace before and after them. When the pilgrim reaches the Marwah, he should ascend it, praise Allah and do as he did at the Safa. This is considered one round and so is the other from the Marwah to the Safa. A total of seven rounds are required to perform the Sa’i. After Sa’i, the Muslim ends his ‘Umrah rites by shaving his head or trimming his hair http://172.17.99.108/newspress/backup/files/images/2016/09/5/49165.jpg?tmp=1473195599 http://172.17.99.108/newspress/backup/files/images/2016/09/5/49165.jpg?tmp=1473195599 short all over the head (women should cut a fingertip’s length from their hair). At this stage, the prohibitions pertaining to the state of Ihram are lifted and one can resume his normal life. Although it is recommended to recite the supplications that the Prophet (sallallaahu ‘alaihi wa sallam) used to say during the performance of these rites, there are no required formulas or supplications for Tawaf or for Sa’i. It is up to the worshipper to praise Allah or to supplicate Him with any acceptable supplication or to recite portions of the Qur’an. It must be noted that ‘Umrah can be performed by itself as described above at any time of the year. Performing Haj Going to Mina: A pilgrim performing Haj at-Tamatt’u should make the intention for Ihram, from the place where he is staying, on the 8th day of Dhul-Hijjah, which is the Tarweyah Day, and leave for Mina in the morning. In Mina, the pilgrims pray Dhuhr, Asr, Maghrib and Isha of the 8th day of Dhul-Hijjah and Fajr of the 9th day of Dhul-Hijjah. Dhuhr, Asr and Isha are each shortened to two rak’ah only,  but are not combined. The pilgrim remains in Mina until sunrise of the 9th day of Dhul-Hijjah and leaves for ‘Arafat. Departure to ‘Arafat: On the 9th day of Dhul-Hijjah, the Day of ‘Arafat, the pilgrims stay in ‘Arafat  until sunset. The pilgrims pray Dhuhr and Asr at ‘Arafat, shortened and combined during the time of Dhuhr to save the rest of the day for glorifying Allah and supplication asking forgiveness. A pilgrim should make sure that he is within the boundaries of ‘Arafat, not necessarily standing on the mountain of ‘Arafat. The Prophet (sallallaahu ‘alaihi wa sallam) said: “I stood here on this rocky hill and all ‘Arafat is a standing place.” (Muslim). One should keep reciting the Talbiyah, glorifying Allah the Greatest and repeating supplication. It is also reported that the Prophet (sallallaahu ‘alaihi wa sallam) used to say the following supplication: “There is no deity worthy of worship except Allah, the One without a partner. The dominion and praise are His and He is powerful over everything.” Anas ibn Malik was asked once how he and his friends used to spend their time while walking from Mina to ‘Arafat in the company of the Prophet (sallallaahu ‘alaihi wa sallam). Anas said: “Some of us used to cry out Talbiyah, others used to glorify Allah the Greatest and the rest used to repeat prayers. Each one of us was free to worship Allah in the way he likes without prejudice or renunciation of his right.” (Bukhari) In the vast square plain of ‘Arafat, tears are shed, sins are washed and faults are redressed for those who ask Allah for forgiveness and offer sincere repentance for their wrongdoings in the past. Happy is the person who receives the Mercy and Pleasure of Allah on this day. Departure from ‘Arafat: Soon after sunset on the Day of ‘Arafat, the pilgrims leave for Muzdalifah quietly and reverently in compliance with the advice of the Prophet (sallallaahu ‘alaihi wa sallam) who said when he noticed people walking without calmness: “O people! Be quiet, hastening is not a sign of righteousness.” (Bukhari) In order to follow the example of the Prophet (sallallaahu ‘alaihi wa sallam) it is preferable to keep reciting the Talbiyah, glorifying Allah the Greatest and mentioning the names of Allah until the time of stoning Jamrat Al-Aqabah (a stone pillar in Mina). In Muzdalifah, the pilgrim perform Maghrib and Isha prayers combined, shortening the Isha prayer to two Rak’ah. Pilgrims stay overnight in Muzdalifah to perform Fajr prayers and wait until the brightness of the morning is widespread before they leave for Mina passing through the sacred Mash’ar valley. Women and weak individuals are allowed to proceed to Mina at any time after midnight to avoid the crowd. Stoning Jamrat Al-Aqabah: When the pilgrims arrive at Mina, they go to Jamrat Al-Aqabah where they stone it with seven pebbles glorifying Allah “Allah-u Akbar” at each throw and calling on Him to accept their Haj. The time of stoning Jamrat Al-Aqabah is after sunrise. The Prophet (sallallaahu ‘alaihi wa sallam) threw the pebbles late in the morning and permitted weak people to stone after leaving Muzdalifah after midnight. The size of the pebbles should not be more than that of a bean as described by the Prophet (sallallaahu ‘alaihi wa sallam) who warned against exaggeration. The pebbles can be picked up on the way to Mina from Muzdalifah or in Mina. Slaughter of Sacrifice: After stoning Jamrat Al-Aqabah, the pilgrim goes to slaughter his sacrifice either personally or through the appointment of someone else to do it on his behalf. A pilgrim should slaughter either a sheep, or share a cow or a camel with six others. Shaving the head or trimming the hair: The final rite on the 10th day after offering his sacrifice is to shave one’s head or to cut short all of the hair. Shaving the head is, however, preferable for it was reported that the Prophet (sallallaahu ‘alaihi wa sallam) prayed three times for those who shave their heads, when he said: “May Allah’s Mercy be upon those who shaved their heads.” For women, the length of hair to be cut is that of a fingertip. The stoning of Jamrat Al-Aqabah and the shaving of head or trimming of hair symbolises the end of the first phase of the state of Ihram and the lifting of its restrictions except for sexual intercourse with one’s spouse. Stoning of Jamrat Al-Aqabah, slaughtering the sacrifice and shaving the head or cutting part of the hair are preferred to be in this order, as it is the order that the Prophet (sallallaahu ‘alaihi wa sallam) did them. However, if they are done in any other order, there is no harm in that. Tawaf Al-Ifadhah: Tawaf Al-Ifadhah is a fundamental rite of Haj. The pilgrim makes Tawaf Al-Ifadhah by visiting Al-Masjid Al-Haram and circling the Ka’abah seven times and praying two Rak’ah behind Maqam Ibrahim. Then the pilgrim should make Sa’i between the Safa  and the Marwah. After Tawaf Al-Ifadhah the state of Ihram is completely ended and all restrictions are lifted including intercourse with one’s spouse. Tawaf al-Ifadhah can be delayed until the days spent at Mina are over. Return to Mina: The pilgrim should return to Mina and spend there the days of Tashreeq (ie the 11th, 12th and 13th day of Dhul-Hijjah). During each day, and after Dhuhr prayer, the pilgrim stones the three stone pillars called “Jamarat”: the small, the medium and Jamrat Al-Aqabah, saying “Allah-u Akbar” with each throw of the seven pebbles stoned at each pillar. These pebbles are picked up in Mina. A pilgrim may leave Mina for Makkah on the 13th or on the 12th if he wishes, there is no blame on him if he chooses the latter, but he has to leave before sunset. Farewell Tawaf: Farewell Tawaf is the final rite of Haj. It is to make another Tawaf around the Ka’abah. Ibn Abbas said: “The people were ordered to perform the Tawaf around the Ka’abah as the last thing before leaving Makkah, except the menstruating women who were excused.” (Bukhari) Those are the rites of Haj. They should be performed in the way prescribed by the Qur’an and Sunnah with no addition or subtraction. But they should also be performed with consciousness and not just as mere mechanical gestures. For “Whoever holds in honour the rites of Allah, then it is truly from the piety of the heart.” (Qur’an, Surat al-Haj, ayah 32) A selfless sacrifice solely for Allah 1. This is a journey that was taken by Prophets and Messengers before you. Those who take the path of the Prophets magnify the tawheed of Allah and His House. There are those, however, who come to perform Haj 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 tawheed, 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 Ibraaheem and his son Ismaa’eel said when they were raising the foundations of Allah’s House, the Ka’aba. “O our Rabb! Accept from us and make us submit to You in Islam and show us our manaasik (all the rite of Haj) and accept our repentance.” – Qur’an 2:128 2. 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 (sallallaahu ‘alaihi wa sallam)? Do I really know of 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 Qur’an and as has been affirmed by His Prophet Muhammad (sallallaahu ‘alaihi wa sallam)? 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 what is called figurative interpretation of His Attributes) the meanings of Allah’s Attributes and Actions? And invoke not any other ilaah (god) along with Allah, la ilaaha ilaa 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. – Qur’an 28:88 3. Know, may Allah’s Mercy upon you, that when you reach the meeqaat there is another meeqaat that is still to come. It is the meeqaat (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. – Qur’an 56:49-50 4. When you start saying the talbiyah remember the Command of Allah to Prophet Ibraaheem: And proclaim to mankind the Haj. They will come to you on foot and on every lean camel, they will come from deep and distant (wide) mountain highways (to perform Haj). – Qur’an 22:27 The talbiyah you make is in response to Prophet Ibraaheem’s proclamation to visit Allah’s house of worship. Allah is Most Great. 5. Upon entering Makkah remember that you are in the Secure Sanctuary: Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not. – Qur’an 28:57 Let one commit himself to repentance, having a good opinion of Allah, hoping that Allah will grant him security from His Punishment. 6. You will enter one of the gates of al-Masjid al-Haraam. Then there you are before the magnificent House of Allah, Most High, the Ka’aba. Now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying “alhamdu-lillaah,” but also by obeying Allah while on Haj and for the rest of your life. 7. You start your tawaaf knowing that it is a great time for magnifying Allah the Exalted. Remember Him by His Names, Attributes and Actions. Also while in tawaaf try to reflect upon the time when Prophet Muhammad (sallallaahu ‘alaihi wa sallam) 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’aa. 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. 8. While in sa’yi, contemplate on Haajar, the mother of Ismaa’eel, when she asked her husband Ibraaheem: “Did Allah order you to do this (leaving her and her baby Ismaa’eel in Makkah)? 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’yi 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 truth in Allah. The sa’yi exemplifies the strong belief that we are in need for the One Who Sustains and Provides – Allah, the Exalted. Think about Ibraaheem’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’aba at Makkah); 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. – Qur’an 14:37 Men and fruits came to Makkah from many places. Ibraaheem returned to visit and later to share with his son Ismaa’eel the noble task of raising the foundations of the Ka’aba. 9. The standing on ‘Arafaat is the Haj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allah, manifest your ‘uboodiyyah to Him Alone through du’aa, 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. 10. You gathered the pebbles and you are about to embark on stoning the jamaraat. This is an act of obedience and remembrance of Allah, Most Magnificent. The Prophet (sallallaahu ‘alaihi wa sallam) said: “When you cast the small pebbles (ie at the jamaraat), it will be a light for you on the Day of Resurrection.” 11. When performing the sacrifice remember that saying of Allah, the Most High: It is neither their meat nor their blood that reaches Allah, but it is your devotion that reaches him. – Qur’an 22:37 12. When you have completed your Haj, do not think that the remembrance of Allah has ended. Listen to what Allah says: So when you have accomplished your manaasik (ie the rites of Haj) remember Allah as you remember your forefathers or with a far more remembrance. – Qur’an 2:200 Special note: If you go to Madinah 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 you pray upon entering then you may go to the grave and say, “As-salaama ‘alayka ayyuhan-nabiyy.” The same salaam is also mentioned when you pass by Abu Bakr and ‘Umar without innovations like: a. Visiting the grave of the Prophet before praying in the mosque. b. Making du’aa facing the grave. c. Seeking nearness to Allah by means of the Prophet. This is a prohibited form of tawassul. d. Seeking intercession from the Prophet. e. Placing the hands upon the grills around the room containing the Prophet’s grave to seek blessings, etc. Remember the Prophet’s sayings: “Do not make my grave an ‘eed (place of celebration)... “May Allah’s curse be on the Jews and Christians for taking the graves of their Prophets as places of worship.” “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.” 13. The Haj 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 life. PRIOR TO HAJ AND/OR ‘UMRAH THE MUSLIM SHOULD: 1. Purify his creed (‘aqeedah) from any aspects of shirk, greater or lesser, as shirk destroys one’s deeds. 2. Devote his Haj purely and sincerely for Allah. 3. Sincerely repent for all of his sins. 4. Acquire knowledge about Haj and its rites. 5. Use halaal (lawful) means to support this great journey, taking what he will require (ie not begging while on Haj to meet his needs). 6. Record all of his debts and include them in his Islamic Will. 7. Relieve himself from any kind of injustice which he may have inflicted upon others. 8. Secure the needs of his family members whom he leaves home. 9. Accompany the knowledgeable and righteous Muslims and stay away from the mubtadi’ah (innovators in deen). 10. Perform salaat on time and as prescribed during the journey and in the Haj period. 11. Safeguard his tongue from backbiting, arguing, complaining, etc. 12. Keep his beard and not shave it for Haj or for any other reason, as this is prohibited. 13. Remember that it is unlawful for men to wear gold (rings included). Note: The position of the scholars regarding visiting the grave sites by women can be summarised as follows: a. Disliked but not unlawful b. Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of Shariah at a grave site, then she shold be prevented from visiting the graves. c. Forbidden, and d. A grave sin Many scholars state that women visiting the Prophet’s Mosque may pronounce their salaam upon the Prophet away from the grave site since it is confirmed by many ahadith that the salaam is related to the Prophet wherever the person may be. The Prophet is in a state of barzakh ( a state of existence that begins with death and lasts until the Day of Resurrection) the nature of which is only known to Allah.

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. This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Each of these special occasions involves some kind of worship through which people may draw closer to Allah, and some kind of blessing through which Allah bestows His favour and mercy upon whomsoever He, Almighty, Wills. The Muslim must understand the value of his life, increase his worship of Allah and persist in doing good deeds until the moment of death. Allah Almighty says (what means): “And worship your Lord until there comes to you the certainty (death).” [Qur’an 15:99] The commentators said: “The ‘certainty’ means death.”  Among the special seasons of worship are the first 10 days of Dhul-Hijjah, which Allah has preferred over all the other days of the year. Ibn ‘Abbaas, may Allah be pleased with him, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “There are no days in which righteous deeds are more beloved to Allah than these 10 days.” The people (the Companions, may Allah be pleased with them) asked: “O Messenger of Allah, not even Jihad in the path of Allah?” He, sallallaahu ‘alaihi wa sallam, said: “Not even Jihad in the path of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing (lost both his property and life).” [Al-Bukhari] This text and others indicate that these 10 days are better than all the other days of the year, with no exceptions, not even the last 10 days of Ramadan. But the last 10 nights of Ramadan are better, because they include the Night of Al-Qadr (Decree), which is better than a thousand months. Thus the various reports may be reconciled. [See Tafseer Ibn Katheer, 5/412] The virtues of these 10 days: The virtues are based on many things: 1.    Allah Swears an oath by 10 days of Dhul-Hijjah, and swearing an oath by something is indicative of its importance and great benefit. Allah says (what means): “By the dawn and by the 10 nights (i.e. the first 10 days of the month of Dhul-Hijjah)…” [Qur’an 89: 1-2] Ibn ‘Abbaas, Ibn Az-Zubayr, Mujaahid and others of the earlier and later generations, may Allah have mercy upon them, said that this refers to the first 10 days of Dhul-Hijjah. Ibn Katheer, may Allah have mercy upon him, said: “This is the correct opinion.” [Tafseer Ibn Katheer, 8/413] 2.    The Prophet, sallallaahu ‘alaihi wa sallam, encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the pilgrims to the Sacred House of Allah. 3.    The Prophet, sallallaahu ‘alaihi wa sallam, commanded us to recite a lot of Tasbeeh (“SubhaanAllah”), Tahmeed (“Al-hamdu Lillaah”) and Takbeer (“Allahu Akbar”) during this time. ‘Abdullaah Ibn ‘Umar, may Allah be pleased with him, reported that the Prophet, sallallaahu ‘alaihi wa sallam, said: “There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these 10 days, so during this time recite a great deal of Tahleel (“Laa ilaaha illAllah”), Takbeer and Tahmeed.” [Ahmad] 4.    These 10 days include the Day of ‘Arafah, on which Allah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include the Day of Sacrifice, the greatest day of the entire year and the greatest day of Haj, which combines acts of worship in a way unlike any other day.  Shall you offer a sacrifice? The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the 10 days until after he has offered his sacrifice, because the Prophet, sallallaahu ‘alaihi wa sallam, said: “When you see the new moon of Dhul-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice.” According to another report he, sallallaahu ‘alaihi wa sallam, said: “He should not remove (literally, touch) anything from his hair or skin.” [Muslim] The Prophet’s, sallallaahu ‘alaihi wa sallam, instruction here makes one thing obligatory and his prohibition makes another Haraam (prohibited), according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable.  However, if a person does any of these things deliberately, he must seek Allah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, can do so, and there is nothing wrong with that. The state of Ihraam is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhul-Hijjah, because the Prophet, sallallaahu ‘alaihi wa sallam, only forbade cutting the hair, not washing it. The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair, etc., is so that he may resemble those in Ihraam in some aspects of the rituals performed, and so that he may draw closer to Allah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allah will save him in his entirety from the Fire. And Allah knows best. If a person has cut his hair or nails during the first ten days of Dhul-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the 10 days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision. Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these 10 days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the narration. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.  This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet, sallallaahu ‘alaihi wa sallam, used to sacrifice “on behalf of the family of Muhammad,” but there are no reports that say he, sallallaahu ‘alaihi wa sallam, forbade them to cut their hair or nails at that time. If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes out of ihraam and enters ihraam anew for Haj], he should trim his hair at the end of his ‘Umrah because this is part of the ritual. Types of worship and deeds to be performed during the 10 days One must understand that these days are a great blessing from Allah to His slave, which is appreciated properly by the actively righteous. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allah has given us many ways in which to perform righteous deeds and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord. Among the righteous deeds which the Muslim should strive to perform during the first 10 days of Dhul-Hijjah are: 1.    The performance of Haj and ‘Umrah, which are the best of deeds that may be done. And what indicates their superiority are a number of narrations, one of which is the saying of the Prophet, sallallaahu ‘alaihi wa sallam: “Performance of ‘Umrah is an expiation of the sins committed between it and the previous ‘Umrah, and the reward of the Haj which is accepted by Allah, Most High, is nothing but Paradise.” [Al-Bukhari and Muslim] 2.    Fasting: It is recommended to fast on the nine days and especially on the ninth day of Dhul-Hijjah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allah, Most High, has chosen for himself, as in the Sacred Hadith: “Fasting is for Me (Allah), 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, At-Tirmithi, An-Nasaa’i and Ibn Maajah] Also, from Abu Sa’eed al-Khudri, may Allah be pleased with him, who said that the Messenger of Allaah, sallallaahu ‘alaihi wa sallam, said: “No servant (of Allah, Most High) fasts one day in the way 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] The Prophet, sallallaahu ‘alaihi wa sallam, 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] 3.    Uttering the mention of Allah: It is recommended to utter Takbeer (“Allaahu Akbar”), Tahmeed (“Al-hamdu Lillaah”), Tahleel (“La ilaaha illallaah”) and Tasbeeh (“Subhaanallaah”) during the first ten days of Dhul-Hijjah in the Mosque, at home, on the street and every place where it is permitted to mention Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, Most High. He The Most High, says (what means): “...And mention the name of Allah on known [i.e., specific] days...” [Qur’an 22: 28] 4.    Performing more good deeds in general, because good deeds are beloved by Allah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allah, praying, reading Qur’an, supplicating, giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship. 5.  Offering sacrifice. One of the good deeds that will bring a person closer to Allah during these 10 days is offering a sacrifice, by choosing a high-quality animal. It is the Sunnah of our father Ibraaheem, may Allah exalt his mention - from when Allah The Most High, redeemed his son by the great sacrifice (of an animal in his place). The Prophet, sallallaahu ‘alaihi wa sallam, slaughtered (sacrificed) two horned rams, black and white in colour, and he, sallallaahu ‘alaihi wa sallam, slaughtered them with his own hands, mentioned the name of Allah (saying Bismillaah), said Takbeer (Allaahu-Akbar), and placed his foot on their sides (while slaughtering them). [Al-Bukhari and Muslim] 6.    Sincerely repenting. One of the most important things to do during these 10 days is to repent sincerely to Allah and to give up all kinds of disobedience and sin. Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, and to adhere firmly to the Truth by doing what Allah loves. The Prophet, sallallaahu ‘alaihi wa sallam, said: “Verily Allah has a sense of ‘Ghayrah’ (honour, prestige and anger over violation), and Allah’s sense of Ghayrah is provoked when a person does that which Allah has made prohibited.” [Al-Bukhari and Muslim] 7.    It is incumbent for the Muslim (who is not making Haj) to make every effort to perform the ‘Eid Prayer wherever it is performed, and to be present for the Khutbah (sermon) 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 time of disobedience and increase in forbidden things such as music, singing, uncontrolled amusement and the like - those things which could cause the cancellation of the good deeds done in these 10 days (of Dhul-Hijjah). There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good deeds, before death strikes, before one regrets his negligence and failure to act, before one is asked to return to life but only when prayers will never be answered, before death intervenes between the hopeful one and the things he hopes for, before one is trapped with his deeds in the grave. (Taken from Al Jumu’ah magazine) Article source: http://www.islamweb.net/emainpage/

Praise and thank Allah the Majestic, dear brothers and sisters in Islam, for having extended our life to see the successive days and months, for before us now is the occasion of the Haj (Pilgrimage). So many pilgrims have already begun filling the sky with talbiyyah (declaration of answering the call to Haj) and takbeer (declaring Allah’s greatness). They come from the corners of the earth, both east and west, some having saved every penny they could for years struggling to save enough to fulfil this awesome obligation.  Those of you who have all the means and opportunity, why are you delaying and what are you waiting for?! Have you not read or heard the words of Allah the Most High:  And Haj to the House (Al-Ka’aba) is a duty mankind owes to Allah, those who can afford the expenses and whoever disbelieves, then Allah is not in need of any of the ‘Aalameen (mankind, jinn, and all that exists). [Ale-Imraan 97]  Also His statement: And perform properly the Haj and the ‘Umrah for Allah. [Al-Baqarah 196] And finally: And proclaim to mankind the Haj. They will come to you on foot and on every lean camel, they will come form every deep and distant mountain highway. [Al-Haj 27].  Dear Muslims, Haj is one of the five pillars of Islam. The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: Islam is founded upon five pillars: The declaration that there is no true deity worthy of worship besides Allah and that Muhammad is the Messenger of Allah, the performance of prayer (salaah), giving zakaat (due alms), fasting in the month of Ramadan, and pilgrimage (Haj) to the inviolable House of Allah for whoever has the means. [Al-Bukhari and Muslim]  Is a duty for every Muslim who is able to hurry to the fulfil the Haj before falling into sin. The Messenger of Allah stated: Hasten to the Haj because none of you knows what will happen to him. [Ahmed].  It is narrated from Abdur-Rahman Ibn Saabit: Whoever dies without having performed the Haj and there was no debilitating illness as an obstacle nor unjust ruler or some overwhelming necessity preventing him, would die in the state of either a Jew or a Christian. [This statement is considered a da’eef (weak) hadith but it is supported by a similar statement by ‘Umar Ibn Al-Khattaab and therefore known to have a sound origin according to Al-Haafiz Ibn Hajar al-Asqalaani in Talkhees Al-Kabeer]  It is narrated by Sa’eed ibn Mansour that Umar Ibn Al-Khattaab (radiallahu ‘anhu) said: I have considered sending a man to the various cities to see whoever has the means but has not made the Haj to then impose the jizyah (a tax imposed upon non-Muslim subjects in an Islamic state). They are not Muslims. They are not Muslims.  It is therefore a duty for you to fulfil this great obligation when it is easy at this time for you to do so. Don’t let the Shaitaan cause you to sit and be overtaken by procrastination and be distracted by some desire. Think of the generations and how they used to trek to the Haj for months to reach the Ancient House!  The benefits of Haj are tremendous and its reward is glorious. It combines both physical and material forms of worship. The former due to the undergoing any hardship, exertion, fatigue, strain, harsh conditions and travel. The latter is due to the expenditure the pilgrim makes for and during the Haj.  The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: From Umrah to Umrah is an expiation for what occurs between the two (i.e. sins), and there is no reward for the accepted Haj other than Al-Jannah. Also he (sallallaahu ‘alaihi wa sallam) stated: Whoever makes Haj and neither quarrels or commits indecency will return home like the day his mother gave birth to him. [Al-Bukhari and Muslim]  The Prophet (sallallaahu ‘alaihi wa sallam) strongly urged increasing one’s obedience and adherence between the Haj and the ‘Umrah for he said: Make the Haj and the Umrah follow each other closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and Haj which is accepted gets no less a reward than Paradise. [Al-Tirmidhi Hadith 2524 Narrated by Abdullah ibn Mas’ud ; Umar ibn al-Khattaab. Tirmidhi and Nasa’i transmitted it, and Ahmad and Ibn Maajah transmitted it from Umar up to “from iron.”]  He (sallallaahu ‘alaihi wa sallam) also said in a hadith that enlivens the feelings and hurries you on: From ‘Umrah to ‘Umrah is expiation for all that occurs between them (of sins) and the accepted Haj has no reward other than Al-Jannah. [Muslim]  Along with this great reward is the fact that the days of Haj are few. So don’t hesitate and undervalue this chance while the means to travel are much easier compared to past days and you live a life of relative plenty. Favors call for gratitude and life is for the purpose of worshipping Allah. Don’t delay further or procrastinate and receive the good tidings as one of the delegations of Ar-Rahmaan (the Most Merciful), Allah, who has called them and they have answered Him and He has given to them.  Receive the glad tidings of a great day in which there will be many false steps and slips of the tongue forgiven for the Prophet (sallallaahu ‘alaihi wa sallam) said: There is not a day when more slaves are freed from the Hellfire than on the day of Arafah. [Muslim]  Be happy and find comfort and prepare for the meeting with Allah the Glorified and Majestic, and benefit from your time by doing that which will benefit you in the next life and it will then be cause for joy at the time when no amount of wealth nor progeny will avail you. The Day when the records will be made to fly and hearts will be trembling and transformed and you will see people as though they are drunken however they will not be ... rather it will be the intense punishment from Allah.  Dear brothers and sisters, work for this world to the extent needed to live in it, but work also for the Hereafter in order to live in it. Don’t put things off when death is indeed before you and sickness stops you or you become engulfed in work. Instead, escape from all that and seek Allah’s aid and depend upon Him and be among those who are answering the call to Haj and remembering Allah’s greatness this year.  If Allah has already opened your breast and you have decided to perform the Haj for His sake and the reward of the Hereafter, I remind you of the following matters:  1. Ask Allah For Guidance And Advice (Al-Istikhaarah and Al-Istishaara) : The one who seeks guidance will not fail, nor will the one who seeks advice regret it. Seek the guidance of Allah regarding the appropriate time, transportation and companions for your journey. The Istikhaarah prayer is to perform two units (rak’atain) of prayer and afterwards supplicate to Allah saying the supplication of Al-Istikhaarah which is as follows: O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favour, for You have power and I do not, and You know all of the hidden matters . O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: ‘for my present and future life,’) then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: ‘for my present and future life,’) then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it.” [Al-Bukhari] 2. Purify Your Intention To Perform The Haj For Allah Alone: It is incumbent upon the person undertaking the Haj to intend their Haj and ‘Umrah for the sake of pleasing Allah alone and attaining the reward of the Hereafter. This, so that all one’s actions and speech and expenditure is a means to get closer to Allah. The Prophet (sallallaahu ‘alaihi wa sallam) said: Verily deeds are judged and motivated by intention and verily every person shall get what they intended. [Al-Bukhari and Muslim] 3. Learn The Rites of Haj And ‘Umrah And Related Issues: Learn the conditions of Haj and its obligations, its pillars and sunnah or supererogatory aspects to the point that you can worship Allah with insight clarity and knowledge and you will also avoid errors which may spoil your Haj. Books on Haj are plentiful and easy to obtain. Your local mosque may have preparatory classes as well. 4. Leave Plenty of Provisions For Your Family And Advise Them To Have Fear Of Allah (Taqwaa): It is obligatory for whoever intends to make Haj that they leave adequate provisions for those whose maintenance they are responsible for of money, food, and drink. One should be confident that their family is safe and sound and not left in a situation of trial or danger. It is highly recommended (and many scholars say obligatory) to have one’s will prepared before travelling. 5. Sincere Repentance to Allah for All Sins And Disobedience: Allah, Who is free of all imperfections, states: And all of you beg Allah to forgive you all, O believers, that you may be successful. [An-Noor 31] True repentance (At-Taubah) is when one renounces all his or her sins and disobedience to Allah and His Messenger (sallallaahu ‘alaihi wa sallam) and discontinues doing them and feel truly remorseful for those past ill deeds and is determined not to return to them. If someone else’s rights have been violated they must be given back their rightful possessions or made amends with no matter what the violation may have been. 6. Use Only Lawful (halaal) Funds: Funds that were lawfully earned so that nothing sinful may touch your Haj. It may be that you Haj is accepted but tainted with some sin from some other way. It is stated in a hadith of the Messenger of Allah (sallallaahu ‘alaihi wa sallam) where he said: As soon as a pilgrim sets out for Haj with a provision which is lawful, and puts his foot in the stirrup (rides his mount) and calls out: ‘O, Allah! Here I am in response to Your call,’ an announcer answers him from the heavens above, saying: ‘Your call has been heard; you are a happy one; your provisions are lawful, your mount is lawful and your pilgrimage is free of sin and acceptable.’ But, if his provisions are unlawfully gained, and he puts his foot in the stirrup and calls out: ‘O Allah! Here I am in response to Your call,’ an announcer from the heavens above answers him back, saying: ‘Your call is not accepted; nor are you welcome; your food is unlawful; your provisions are unlawful; and your pilgrimage is not free of sin and is unacceptable.”’ Al-Mundhri says: “This is reported by At-Tabarani in Al-Awsat, and also by Al-Asbahani in a mursal hadith from Aslam, the freed slave of ‘Umar bin al-Khattaab.”  It is said in a poem:  When you make Haj with wealth whose origin is unlawful  You have not made a Haj but a Haj of no consequence  Allah accepts not except all that is virtuous. Not all who make the Haj to the House of Allah are successful  7. Choose Righteous Companions: They will be good for you during travel for they will remind you of what you may have forgotten and inform you of what you may not know and look out for you and show you brotherly love. They will consider all of that as an act of worship gaining them nearness to Allah the Mighty and Majestic. 8. Adhere To The Etiquette Of Travel: Make those supplications that are well known, such as the supplication of travel and the takbeer when ascending to a high point and the tasbeeh (Subhaanallah – glorification of Allah as free of all perfection) when descending in a valley, along with supplications when stopping at places along the road etc. 9. Mentally Prepare For The Haj: Just as important as preparing physically you should prepare to make psychological adjustments to deal with the hardships, toils and inconvenience of traveling and Haj and consider all of it as good to be added to your scale of deeds. There are those who just complain and mumble about the heat, the food, the long trip... Haj is not a vacation or recreational activity! Know that the highest type of patience, and the type that is most greatly rewarded, is patience in the obedience of Allah. Even with all the transportation and road facilities, some hardship and toil will remain. Don’t nullify your deeds dear pilgrim by mentioning all you have done or irritations and petty annoyances and driving away other Muslims by your hand or your tongue. You must apply kindness and compassion.  10. Lower The Gaze From What Allah Has Made Haraam To Look At: Be conscious and fear Allah regarding those things which are unlawful. You will be in holy places of tremendous religious significance, so hold your tongue and control your limbs so that your Haj is not a sinful or false one that will be a burden upon your back on the Day of Resurrection.  May Allah accept our obedience and adherence and excuse us of our shortcomings and make for us and our Muslim parents those through whom forgiveness is granted from among the pilgrims answering the call this year and in the years to com. This is Makkah, the Secure City Honourable Makkah, the Secure City; Allah has distinguished it from among all places and made it sacred from the day He created the heavens and the earth. Allah commanded Prophet Ibraaheem, may Allah exalt his mention, to build the first House on earth for Allah to be worshipped in at this spot and sent down the Black Stone from Paradise as a manifest sign of the sanctity of His Sacred House. In Makkah springs the finest water on the surface of the earth, the water of Zamzam, which is food that suffices the hungry and a cure for the sick. It is the water with which the chest and heart of the chosen Prophet Muhammad sallallaahu ‘alaihi wa sallam was cleansed in order to prepare him for his mission. Allah has made Makkah eternally sacred and secure; He says (what means): “Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away (i.e. killed and taken captive) all around them?” [Qur’an 29:67] Allah has sent down blessings and mercy upon Makkah, the likes of which have not been bestowed upon any other place or person on earth. In order to make the matter clear, lest people confuse what is virtuous with what is not and what is sacred with what is not, the Lord sent down the angel Jibreel (Gabriel), may Allah exalt his mention, to point out the boundaries of the Sacred City, and Prophet Ibraaheem, may Allah exalt his mention, placed signs marking its boundaries. Furthermore, Allah commanded His messenger, Muhammad sallallaahu ‘alaihi wa sallam, to rebuild the structure of the House. This, indeed, is a clear sign and evidence manifesting the sanctity and holiness of this Secure City. It was with the command of Allah that Prophet Ibraaheem, may Allah exalt his mention, proclaimed to the people the Hajj (pilgrimage) and Allah took it upon Himself to convey the sound of the call all around the world. Thereafter, the caravan of the honourable prophets, the righteous and those who followed them began to respond and come forth to the Sacred City. Prophet Moosaa (Moses), may Allah exalt his mention, the one who was honoured by the miracle of Allah speaking to him, came forth, as came Prophet Yoonus (Jonah), may Allah exalt his mention, the one who was swallowed by the whale, as well as a multitude of other prophets. Makkah is the land where the Prophet Muhammad sallallaahu ‘alaihi wa sallam was born and where his prophethood began. It is where he first received revelation; on the  peak of one of its lofty mountains lies the famous Cave Hiraa’ in which the Qur’an was revealed to him sallallaahu ‘alaihi wa sallam. The honouring and sanctity of Makkah continued with the prophethood of Muhammad sallallaahu ‘alaihi wa sallam and he sallallaahu ‘alaihi wa sallam conveyed to us that the Ka’bah was to be the direction which the Muslims should face during their prayers, and that a single prayer in the Sacred Mosque was to be equivalent to a hundred thousand in any other mosque. He sallallaahu ‘alaihi wa sallam guided the people to know that shedding blood (i.e., killing) in Makkah is prohibited as is felling trees and hunting, and that picking up lost items from its streets is prohibited, unless certain strict conditions are fulfilled. The last and final Prophet sallallaahu ‘alaihi wa sallam openly announced his love of Makkah and its lofty status in the sight of Allah when he said, addressing it: “I swear by Allah! You are the best of the lands of Allah and you are the most beloved land to Allah.” [At-Tirmithi and Ahmad] How could we not glorify Makkah when it is a land that Allah Almighty has designated and singled out with the qualities of sanctity and of being glorified magnificently? How could we not glorify it when Allah has made it sacred, magnified the reward of performing good deeds in it, and has made its mention eternal by mentioning it in the Qur’aan? Allah says: (what means): “That [has been commanded], and whoever honours the sacred ordinances of Allah -- it is best for him in the sight of his Lord” [Qur’an 22:30] Allah also says (what means): “That [is so]. And whoever honours the symbols [i.e. rites] of Allah - indeed, it is from the piety of hearts” [Qur’an 22: 32] The sacred ordinances and symbols (rites) of Allah refers to the Sacred City, the Sacred House of Allah, and sacred places within them, and it is due to their special qualities that Allah has distinguished them from all other cities and lands. Honouring and glorifying the rites of Allah is accomplished by respecting this city, by realising its status and virtues, and by continually expressing gratitude upon seeing it, as well as by holding the matter of worshipping Allah within it in high esteem. This is so because the first House of worship ever to be built was in Makkah, and it is towards it that the hearts of the Muslims are directed from all places on earth. How can worship in it not then have such a high status and value? Allah made the reward of performing acts of worship in it multiples of that performed elsewhere and made the reward of a single prayer in the sacred mosque equivalent to a hundred thousand prayers in any other mosque. Additionally, fasting, spending in charity and all other acts of virtue in Makkah have a much higher reward than anywhere else in the world, higher than any other act of worship could reach in value. Article source: http://www.islamweb.net/emainpage/

They say absence makes the heart grow fonder, but this is ridiculous. Lois Csontos-Nielsen and Freda Jones have been friends for 70 years. They have been in each other’s presence exactly four times — an average of once every 17 1/2 years. This odd friendship is the equivalent of an arranged marriage. In 1946, when Lois was 12, she saw a story in the Weekly Reader that said young people in England were looking for pen pals in the United States. British officials appreciated the sacrifices Americans had made for their country during the just-ended World War II, and young folks were being encouraged to form bonds with young Americans to strengthen the alliance. Once the matchmakers hooked them up, Freda wrote a note to Lois. Lois still has it, 70 years later. She fished it out the other day for some visitors to her home in Sharon Township, where she has lived for half a century. Dated July 1, 1946, the introductory greeting covers several pages of tiny stationary. Lois agreed to read it aloud. “I’m afraid I do not exactly answer to your wish because I am 15, not 12. But I have wanted a pen pal in the USA for such a long time.” “Yes, I have got a pet. He’s a dog. He is all white except for one black patch over his left eye. He also likes meat and cake.” Lois laughs, as do her visitors. “Have you got any brothers or sisters? I have only one sister who is 17. She is going to take up nursing as a career....” “Have you got a picture of yourself I could have? Would you like one of me?” “I noticed that your father is a clergyman. My father owns large lorries. I believe you call them ‘trucks.’” “I used to know a lot of American soldiers when they were over here.” “I will close for now. From your pen pal and friend, “Freda Woolley” Fast-forward to 2016. Freda’s most recent letter arrived not by boat, not by plane, but with the push of a button. The tone is as different as the delivery method. “Thank you for my birthday greetings. I had a lovely day. Pat took me to a stately home near Shrewsbury. We had a couple of hours looking round at all the old furniture and then we had a delicious afternoon tea.” “Since then I have been doing very poorly. I was rushed off to hospital in an ambulance. I had an infection in my kidney again like I had three years ago and again ended up with sepsis.” “For three days I was right out of it. I was in hospital for a week and I have been home a week. They put in a stent. ... “I am feeling a little better but very weak. ... “Lots of love to you and all the family. “Freda” The arc of time changes the tone of everyone’s letters. But nothing has changed this friendship. THROUGH IT ALL Writing at least three or four times a year, they kept at it through three collective marriages and the deaths of all three husbands — two for Lois. They kept at it through the birth of five kids, three for Lois. Now they not only have grandkids, but also great-grandkids, three for Freda and a fourth on the way for Lois. The women wrote their way through the rise and fall of the Berlin Wall, through the first human on the moon, through Korea and Vietnam and all those other miserable wars, through JFK and all those other awful assassinations, through the conquering of polio and the terrorism of 9/11. Through 14 prime ministers and 12 presidents. Through a population growth from 49mn to 65mn in Great Britain and 141mn to 323mn in the States. And through seemingly half a million moves by Lois. Because of her father’s different ministry assignments, “I grew up everywhere,” she says with a laugh. Born in a little mining town in western Maryland, her homes were as far afield as Africa. When the pen pals first connected, Lois was in Duquesne, Pennsylvania. Her first move to Ohio came when her father took over a pulpit in East Palestine. From there Lois moved to Cleveland to attend the Carnegie Institute, studying to be a medical technician. She spent most of her career working for doctors in Lodi who had a private practice and an in-house lab. The two women didn’t meet in person until 1977 — 31 years after the first letter. LOIS WENT FIRST After visiting Sweden, Lois and her husband took a boat to Britain, arriving at an eastern port. Freda, who lived in west-central England in a small town called Bridgnorth, warned Lois that she was in for a “very long” car ride. The distance: about 200 miles. “I said, ‘In my country, that would not have gone across the top of my state.” A visitor asks what surprised Lois the most about her friend the first time they met. Not much. “We were just friends already,” she says. “It was very comfortable.” “Her husband was a farmer. They were very nice.” A few years later, Freda and her husband came to the States, requesting a visit to Niagara Falls and a friend’s house in Toronto. Then they were treated to Northeast Ohio attractions, including something most folks don’t have access to. “At the time, I had an Amish friend in the Middlefield area,” Lois says. “She arranged for us to go to the Amish school, which was so neat for Freda. The kids had pieces they recited, and they sang for us. “Freda said later she thought the best part of the whole trip was going to that school.” The highlight of Lois’ second trip to England came in Lake District National Park: “We drove up and actually saw where Peter Rabbit lived” — aka the 17th-century farmhouse once occupied by author Beatrix Potter. “My daughters and I were so excited. Freda’s husband said, ‘I can’t believe how excited you are over a rabbit!’ I said, ‘You just don’t understand.’?” NEW LOVE Lois’ first husband died after 45 years of marriage. She met her second husband at a traditional pickup spot: a cemetery. “Not usually where you think of,” she says with a laugh. He was involved with the formation of the Western Reserve National Cemetery in Rittman, Ohio, and she was volunteering (still does, twice a week, mending flags and answering phones). They met the day the cemetery opened and were together for five years before he died in 2005. Meanwhile, Lois and Freda live on. The relationship has survived because “we were compatible. We just had things in common to write about. We both enjoyed handcrafts.” The walls of Lois’ house are covered with quilted hangings she has made and taken to shows. “If it had been someone else, it might not have lasted as long.” Almost anyone else, probably. — Akron Beacon Journal/TNS

Haj literally means ‘to set out for a place’. Islamically, however, it refers to the annual pilgrimage that Muslims make to the holy city of Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (sallallaahu ‘alaihi wa sallam).  Haj and its rites were first ordained by Allah in the time of the Prophet lbraaheem [Abraham] (‘alaihi-s-salaam) and he was the one who was entrusted by Allah to build the Ka’aba – the House of Allah – along with his son Ismaa’eel [Ishmael] at Makkah. Allah described the Ka’aba and its building as follows: “And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer, etc.].” (Surah al-Haj 22:26)  After building the Ka’aba, Ibraaheem would come to Makkah to perform Haj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Haj rites were changed. As idolatry spread throughout Arabia, the Ka’aba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Jesus and his mother Maryam and eventually over 360 idols came to be placed around the Ka’aba.  During the Haj period itself, the atmosphere around the sacred precincts of the Ka’aba was like a circus. Men and women would go round the Ka’aba naked, arguing that they should present themselves before Allah in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allah and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the talbiyyah* was distorted by them with 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 onto the walls of the Ka’aba and the flesh was hung from pillars around the Ka’aba, in the belief that Allah demanded the flesh and blood of these animals.  Singing, drinking, adultery and other acts of immorality were rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Haj event. In these competitions, poets would praise the bravery and splendour of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.  Thus the people had totally abandoned the teachings of their forefather and leader Ibraaheem. The House that he had made pure for the worship of Allah alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Ibraaheem to be answered: “Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your aayaat (verses) and instruct them in the book and the Wisdom and sanctify them. Verily you are the ‘Azeezul-Hakeem [the All-Mighty, the All-Wise].” (Surah al-Baqarah 2:129) Sure enough, a man named Muhammad ibn ‘Abdullaah (sallallaahu ‘alaihi wa sallam) was born in the very city that Ibraaheem (AS) had made this supplication centuries earlier. For 23 years, the Prophet Muhammad (sallallaahu ‘alaihi wa sallam) spread the message of Tawheed [true monotheism] – the same message that Ibraaheem and all the other Prophets came with – and established the law of Allah upon the land. He expended every effort into making the word of Allah supreme and his victory over falsehood culminated in the smashing of the idols inside the Ka’aba which once again became the universal centre for the worshippers of the one True God.  Not only did the Prophet rid the Ka’aba of all its impurities, but he also reinstated all the rites of Haj which were established by Allah’s Permission, in the time of Ibraaheem. Specific injunctions in the Qur’an were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allah’s statement: “There is to be no lewdness nor wrangles during Haj.” (Surah al-Baqarah 2:197) Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements were all stopped. Instead, Allah told them: “And when you have completed your rites [of Haj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” (Surah al-Baqarah 2:200)  Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibraaheem but Allah commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allah rather than fame and the praise of the people. He said: “So mention the name of Allah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Surah al-Haj 22:36) As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Ka’aba and hanging their flesh on altars, then Allah clearly informed them that: “It is neither their meat nor their blood that reaches Allah, but it is Taqwaa (piety) from you that reaches Him.” (Surah al-Haj 22:37) The Prophet (sallallaahu ‘alaihi wa sallam) also put a stop to the practice of circling the Ka’aba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allah’s question: “Say: Who has forbidden the adornment [i.e. clothes] given by Allah which He has produced for His Slaves?” (Surah al-A’raaf 7:32) Another custom which was prohibited through the Qur’an was that of setting off for Haj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed to be mutawakkiloon (those having complete trust in Allah) would travel to perform Haj begging food the whole journey. They considered this form of behaviour a sign of piety and an indication of how much faith they had in Allah. However Allah told mankind that to have sufficient provisions for the journey was one of the preconditions for making Haj. He said: “And take a provision [with you] for the journey, but the best provision is at-Taqwaa (piety).” (Surah al-Baqarah 2:197) In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Haj was once more made a model of piety, fear of Allah, purity, simplicity and austerity. Now, when the pilgrims reached the Ka’aba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allah at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Haj that was worthy of the reward of paradise, as the Prophet (sallallaahu ‘alaihi wa sallam) said: “The reward for an accepted Haj is nothing less than paradise.” [Saheeh al-Bukhari]  May Allah grant us all the ability to visit His House and perform the Haj in the manner of the Prophet Muhammad (sallallaahu ‘alaihi wa sallam).  Footnote  * Labbaik Allaahumma labbaik... (Here I am present, O’ Allah, I am present...) This is the chant which the pilgrims say when they are going around the Ka’aba. Preparing for Haj and ‘Umrah Every year, millions of Muslims make the journey of their lifetime. They come from all over the world for the sole purpose of fulfilling one of Allah’s greatest commandments to mankind – the Haj. Abu Hurairah, may Allah be pleased with him, narrated that “The Prophet sallallaahu ‘alaihi wa sallam ( may Allah exalt his mention ) was asked, ‘Which is the best deed?’ He sallallaahu ‘alaihi wa sallam said: ‘To believe in Allah and His Messenger.’ He was then asked, ‘Which is the next (good deed)?’ He said: ‘To participate in Jihad in Allah’s cause.’ He was then asked, ‘Which is the next?’ He sallallaahu ‘alaihi wa sallam said: ‘To perform an accepted Haj.” [Al-Bukhari] For over 1,400 years, believers have been making Haj to the House of Allah in Makkah. It is an obligation for each and every Muslim to perform Haj at least once in his/her lifetime if he is physically and financially able. Pre-Haj preparations Due to the importance of Haj, preparations for it should not be taken lightly. Besides planning the actually logistics of the trip, the Muslim needs to prepare Islamically, physically, mentally, and financially for this great act of worship. Islamically, one of the most important preparations for this journey is acquiring the necessary knowledge for performing the rituals of Haj and ‘Umrah correctly and in accordance to the Sunnah of the Prophet sallallaahu ‘alaihi wa sallam. This means studying and learning about Islam, acquiring a high degree of Eemaan (faith) in order to deal with the emotional and physical demands of Haj, and learning correctly the actual religious rituals and requirements from the beginning to the end of Haj and ‘Umrah. Studying and learning about the Haj can be accomplished in a variety of fashions, from reading books on the subject or using computer programmes which utilise a multimedia format, to actually taking classes offered by Islamic centres on the rituals of Haj and ‘Umrah. Furthermore, many travel groups that specialise in Haj and ‘Umrah trips offer Haj preparation classes as well as scholars and students of knowledge that help those going for Haj perform the rituals of Haj and ‘Umrah correctly. In addition, it is important to mention that spiritually preparing for Haj and ‘Umrah is also a lesson on how to follow the footsteps of the Prophet sallallaahu ‘alaihi wa sallam who taught the Companions, may Allah be pleased with them – a lesson that can be transformed into other acts of worship. Preparing for Haj is a spiritual experience with a period of self-reflection and a lesson in piety and humility. The pilgrim must focus on his sole intention of performing Haj. That it is solely for the pleasure of Allah and in accordance to His Commandment regarding this act of worship. The believer also needs to resolve any conflicts or differences between him and others and seek forgiveness for any acts of transgression. This stage of preparation should take place long before the actual departure for Haj. Other preparations that should be planned long before the actual trip are financial in nature. Simply, going to Haj costs money. Furthermore the pilgrim must pay off any old debts (this includes any type of loans), household bills, and leave enough money to pay any living expenses likely that other members of his family not making Haj might need. Finally it is important to complete one’s will (wasiyyah) before departing on Haj. Another important step in preparing for Haj is the need to prepare physically for the event. Not only is Haj a spiritual event, it also requires a lot of physical stamina from the participant. Haj is not a picnic! Completing the rites of Haj includes a lot of walking, mixing with many people, living in high temperatures (during summer), and exerting a great deal of effort. Another important step in preparing physically for Haj is to make sure you are medically fit for the trip. Individuals with chronic health issues need to see their primary care physician in order to discuss any medical risks that need to be addressed prior to their Haj experience. Another recommendation is that these individuals also travel with a healthy caretaker in case any problems might arise during the actual Haj. In addition, pilgrims must have the necessary vaccinations required by the Saudi Government. Because of these issues, it is also important to emphasise that one should complete Haj and ‘Umrah as soon as one is able to both physically and financially. Some people wait until they are old to go for Haj. This is wrong and makes Haj more difficult than necessary for the participant and in many cases for his traveling companions. Performing Haj as soon as possible corresponds to the Hadith narrated by Abdullaah Ibn Abbaas, may Allah be pleased with him, who said: “The Prophet sallallaahu ‘alaihi wa sallam said: ‘He who intended to perform Haj should hasten to do so.’” [Abu Daawood] The last pre-logistic preparation centres on preparing mentally for Haj. This includes learning and accepting that the Haj experience includes frustration, intense desert heat (during summer), and various differences in culture and food. The pilgrim can expect to stand in long lines, be shoved and pushed by others while completing the necessary rituals. One purpose of Haj is for the individual to be tested. The individual will be tested on physical, emotional, and spiritual levels. After preparing oneself internally and financially for one of the most important events in the life of a Muslim, the pilgrim must plan and make actual logistic decisions regarding his/her journey.  Making Haj and ‘Umrah can be one of the most important events in a Muslim’s life. However, one should not make the decision to go on Haj or ‘Umrah at the last minute. The planning of this trip takes time and is a process within itself. Besides the financial aspects of the trip, one needs to be ready for the trip from an Islamic standpoint. This includes studying Islam, knowing what is obligatory and what is non-obligatory in the rites of ‘Umrah and Haj, and the development of a strong Eemaan (faith). While both the process and task of Haj can be difficult for some, the rewards of Haj can be underestimated. In a Hadith narrated by Abu Hurairah, may Allah be pleased with him, the Prophet sallallaahu ‘alaihi wa sallam said: “Whoever performs Haj for Allah’s pleasure and does not have sexual relations with his wife and does not do evil or sins then he will return [after Haj free from all sins] as if he were born anew.”  [Al-Bukhari] Article source: http://www.islamweb.net/emainpage/ Haj Fataawa Supplicating for parents in the salaah and passing the reward of reading the Qur’an or doing the tawaaf to them Question: They say that supplicating for the parents in the obligatory prayers is not permissible and nor is passing over to them the reward for completing the Qur’an or the tawaaf. Response: There is no harm in supplicating in the prayer either for oneself of for one’s parents (or other than them), rather this is legislated. The Prophet (sallallaahu ‘alaihi wa sallam) said: “The closest a servant is to his Lord is when he is in sujood, so increase in making the supplication (in it)” – narrated by Muslim. And he (sallallaahu ‘alaihi wa sallam) said: “As for the rukoo’, then magnify the Lord (in it), and as for the sujood then strive in making the supplication (in it), for it is worthy of being responded to” – also narrated by Muslim. And in the two Saheehs (of Imaam al-Bukhari and Imaam Muslim), on the authority of Ibn Mas’ood (radhiallahu ‘anhu), that when the Prophet (sallallaahu ‘alaihi wa sallam) taught him the tashahhud, he said: “...then choose a supplication which pleases you and supplicate (with it).” And in another narration: “...then choose from that which you desire.” What is implied here is before the tasleem, so if he supplicates in the sujood or at the end of the prayer, for himself, his parents or the Muslims, there is no harm (in this) for what is mentioned of the generalness of these ahadith and other than them. As for passing the reward for reciting (the Qur’an) or making tawaaf for one’s parents or other than them from the Muslims, then this is an issue where there is a difference of opinion amongst the scholars. That which is better, is to leave this since no evidence exists for its permissibility. Acts of worship are permanently stipulated, so nothing is to be practised unless legislated by the Shari’ah, for the Prophet (sallallaahu ‘alaihi wa sallam) said: “Anyone who introduces something into this matter of ours (i.e. Islam), that which is not from it, will have it rejected” – this (narration) is agreed upon (by both Imaam al-Bukhari and Imaam Muslim). And in another narration: “Anyone who does an act which is not in agreement with us, then he will have it rejected” – narrated by Muslim. And Allah is the Expounder of Success. Entering al-Masjid al-Haraam through a particular door, and the supplication upon seeing the Ka’aba Question: What are the mistakes some pilgrims commit when entering al-Masjid al-Haraam? Response: From amongst the mistakes that some pilgrims fall into when entering al-Masjid al-Haraam are: First: That some people think it is imperative, for making Haj or ‘Umrah, to enter through a particular door of al-Masjid al-Haraam. So, for example, some people see that it is necessary for one making ‘Umrah to enter via the door which is called the “Umrah Door” (Baab al-’Umrah) or that this is something that must be done and that it is legislated. Others see that it is imperative to enter via the “Door of Peace” (Baab as-Salaam) and that entering through any other door is a sin or disliked – and there is no evidence for this. So, it is upon the one making Haj or ‘Umrah to enter via any door they wish, and when doing so, extending the right foot first (upon entry) and saying that which is mentioned for entering all masaajid. So, he sends his salutations upon the Prophet (sallallaahu ‘alaihi wa sallam) and says: “O Allah! Forgive me my sins and open Your Doors of Mercy to me.” Secondly: Some people innovate certain supplications when entering the al-Masjid al-Haraam and upon seeing the House (Ka’aba). They innovate supplications which have not been mentioned by the Prophet (sallallaahu ‘alaihi wa sallam) and they supplicate to Allah with them. This is an innovation. So the act of worship, for the Sake of Allah, by speech, action or belief which the Prophet (sallallaahu ‘alaihi wa sallam) or his companions were not upon, is an innovation and an evil, that which the Messenger of Allah has warned against. Regarding kissing the Yemeni corner Question: Is it permissible to kiss the Yemeni corner (of the Ka’aba)? Response: Kissing the Yemeni corner (ar-Rukn al-Yamaanee) is not confirmed from the Messenger of Allah (sallallaahu ‘alaihi wa sallam). Any act of worship which is not confirmed from the Messenger of Allah (sallallaahu ‘alaihi wa sallam) is an innovation and not something which draws one near to Allah. So based upon this, it is not legislated for a person to kiss the Yemeni corner since this is not confirmed upon the Prophet (sallallaahu ‘alaihi wa sallam). Rather, it has been mentioned in a weak hadith that can not be used as proof.

Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) travelled to Makkah after he had become blind. Upon his arrival the people hastened to him and kept on asking him to make supplication for them, and he did, as Allah always accepted his supplication. ‘Abdullaah ibn As-Saa’ib (may Allah be pleased with him) said: “I came to him when I was still a young boy and became acquainted with him, so he knew me and said to me, ‘Are you the one who recites the Qur’an for the people of Makkah?’ I replied, ‘Yes.’ Then I asked him, ‘You supplicate to Allah for all the people, so why do you not supplicate to Allah for yourself so that He would cure you?’ He smiled, and said, ‘O son! The decree of Allah is better for me than my sight.’” This is the satisfaction that the Companions (may Allah be pleased with them) adjusted themselves to, and the decree of Allah The Almighty became more beloved to them than their desires, and so they loved nothing more than what Allah the Almighty had decreed. ‘Umar ibn ‘Abd al-‘Azeez (may Allah have mercy upon him) said: “I do not want anything except what Allah The Almighty decrees.” What confirms the importance of this satisfaction is that the Prophet sallallaahu ‘alaihi wa sallam (may Allah exalt his mention) would ask Allah The Almighty to grant him satisfaction with His decree, and it is well-known that the Prophet sallallaahu ‘alaihi wa sallam only asked Allah The Almighty for the highest ranks. Satisfaction is sincerely giving precedence to all that Allah The Almighty has ordained, without being hesitant or objecting. This is exactly what the righteous predecessors sought and strived for. They were fully content in matters pertaining to their fate and what Allah The Almighty had inscribed in the Preserved Slate and never desired anything contrary to what He had decreed for them. However, as for matters of religion that pertain to His orders or prohibitions, one must always progress and aspire to what is better. The righteous predecessors may Allah be pleased with them would advise each other to be satisfied and get used to it as they knew its high rank. ‘Umar (al-Faarooq) - may Allah be pleased with him - wrote to Abu Moosa al-Ash‘ari (may Allah be pleased with him) saying: “All that is good lies in satisfaction. If you are able to be satisfied, please do so, otherwise, be patient.” Luqmaan (may Allah exalt his mention) would advise his son, saying, “I advise you to be endowed with certain characteristics that would bring you closer to Allah The Almighty and would keep you away from His dissatisfaction: to worship Allah The Almighty Alone without associating any other deity with Him, and to be satisfied with His decree in anything that you like or dislike.” The one who adjusts himself to this would lead a good life as distress and worries would not reach his heart. Indeed, how could that be when Allah The Almighty has become pleased with him, and he with Allah? Allah The Almighty Says (what means): {Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life,} [Qur’an 16:97] Some of the righteous predecessors may Allah have mercy upon them interpreted “good life” as a life of satisfaction and contentment. Once, ‘Umar ibn al-Khattaab (may Allah be pleased with him) became angry with his wife ‘Aatikah (may Allah be pleased with her) and said to her, “By Allah, I will upset you.” She said, “Can you drive me away from Islam after Allah The Almighty has guided me to it?” He replied, “No.” She then said, “Then how can you upset me?” She meant by that that she was satisfied with the decree of Allah The Almighty, and that nothing could have brought her distress except being driven away from Islam, and there is no way ‘Umar (may Allah be pleased with him) could ever have done that. There are three conditions for being truly satisfied with Allah The Almighty: First: Being content at times of both blessings and afflictions alike, as one believes that Allah the Almighty chooses what is best for him. This is what happened with some of the righteous predecessors (may Allah have mercy upon them) as they were patient and satisfied when they were afflicted with hardship. When Sulaymaan ibn Al-Ghaazi (may Allah have mercy upon him) went to condole ‘Umar ibn ‘Abd Al-‘Azeez (may Allah have mercy upon him) upon the death of his son, ‘Abd Al-Malik, ‘Umar (may Allah be pleased with him) said to him, “I seek Allah’s refuge from wanting something that is contrary to what He likes, as this does not change the affliction and His good treatment of me.” It was narrated on the authority of Ibraaheem An-Nakhaa‘i (may Allah have mercy upon him) that Umm al-Aswad was paralysed and her daughter grieved, so she told her “Do not be sad. O Allah, if this is something good then please increase it.” Second: Abandoning disputes unless they are related to any of the rights of Allah The Almighty or His Prophet sallallaahu ‘alaihi wa sallam. Having conflict with others for the sake of one’s desires drives satisfaction away, disturbs its purity and alters its sweetness. Third: Refraining from continually asking of people. Allah The Almighty Says (what means): {An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.} [Qur’an 2:273] Regarding this trait, Thawbaan (may Allah be pleased with him) narrated that the Prophet sallallaahu ‘alaihi wa sallam said: “Who will guarantee me this trait so that I will guarantee him Paradise?” Thawbaan said, “I.” The Prophet sallallaahu ‘alaihi wa sallam replied: “Do not ask people for anything.” After that, he never asked anyone for anything, even if his whip fell while riding, he would get off and pick it up himself without asking anyone to hand it to him. [Ahmad] Satisfaction is the Peak of Faith Abu Ad-Dardaa’ (may Allah be pleased with him) said: “There are four traits at the peak of faith: patience, satisfaction with destiny, sincerity in reliance, and submission to Allah The Almighty.” Ibn Al-Qayyim (may Allah have mercy upon him) said: “Satisfaction is one of the deeds of the heart that is the equivalent of Jihaad, which is one of the deeds of the limbs [body], for each one of them is the peak of Faith.” Deprivation is in fact a Blessing from Allah The Almighty Sufyaan Ath-Thawri (may Allah have mercy upon him) said that if Allah The Almighty deprives His servant of something, it is in fact a blessing; when Allah The Almighty deprives His slave, it is not because He is miserly or unable to give, but because He chooses what is best for His believing slave, and for a certain wisdom. Allah The Almighty never decrees anything bad for His believing slave, whether that decree brings happiness or misery to the slave. Thus, even when Allah The Almighty deprives His believing slave, it is in fact a blessing, and the affliction is for his well-being, even if it is in the form of an affliction. Due to the ignorance of the slave and his injustice, he considers that bliss is the only thing to give him pleasure in the worldly life. If man was truly knowledgeable, he would have considered all that Allah The Almighty decreed as a blessing. This was the state of the righteous predecessors. The slave will never find the sweetness of faith except through this. The Prophet sallallaahu ‘alaihi wa sallam said: “Whoever is content with Allah as a God, Islam as a religion and Muhammad as a messenger, has certainly felt the sweetness of faith.” O Allah! Make us satisfied with Your decree and bless our destiny so that we would not wish to hasten something that You have delayed or delay something that You have hastened. Article source: http://www.islamweb.net/emainpage/

From the very beginning of the Islamic history, Muslim women have played vital roles in the propagation of the Divine Message (Islam). From the sacrifices of Sumayyah  to the collected Ahadith [narrations of the Prophet  sallallaahu ‘alaihi wa sallam] of ‘Aa’ishah  women have been instrumental in the flourishing and spreading of this religion, the process which is called “Da’wah” in Arabic.  Unfortunately, during our present times, the Islamic revival suffers from weaknesses in its properly qualified personnel, which limits its spreading and restricts the Da’wah work to an elite group of activists, with finite and limited efforts of Da’wah and Tarbiyah (education) being focused on women. Da’wah amongst women deserves, and should get, far more attention than it does. So far, except in a few instances, women have been distanced from the field of Da’wah work. If we consider the situation of Islamic Da’wah work and the position of women in it today, we can easily find the following problems: 1- Deficiency in Da’wah capabilities among women. 2- The ill-use of existing limited-resources in combination with a lack of personal initiative on the part of women. 3- A neglect or omission of women’s issues in the planning of Islamic Da’wah. 4- Absence of adequate education and the lack of fundamental Islamic knowledge in the Daa’iyaat (female callers) in the field of Da’wah. Only a few of the wives and daughters of Du’aat (male callers) have any worthwhile Islamic knowledge. 5- Most women do not possess a proper understanding of the role of Da’wah made incumbent on their husbands. Because of this, they may not understand the importance of time given to projects outside the home, which in turn, may become a source of tension within the home. 6- The level of general Islamic knowledge among most women is low. 7- Women’s Da’wah programmes, as well as overall Da’wah programmes and institutions are rare and not well organised. Roots of the problem: Many obstacles and restraints have been the causes behind the weakness and neglect of Da’wah work amongst women. Once they have been recognised and analysed, viable solutions can be sought and implemented. One major reason is that many men are not convinced about the importance of women’s role and responsibilities in the field of Da’wah. The Qur’anic verse (which means) “And abide in your houses...” [33:33] has been misinterpreted by many, and so has the concept of “Qawaamah”, or the right/responsibility of stewardship. In many instances, we see men objecting to women’s participation in Da’wah and thus preventing them from fulfilling their role toward their fellow-Muslims and to the larger society in general. Spreading Islam has been made incumbent on all Muslims, men and women. “It is vital that husbands encourage their wives to participate in Da’wah work,” said Dr. ‘Aa’ishah Hamdaan, Director of the Islamic Education Foundation (IEF), based in Minneapolis, Minnesota (USA). She has a Ph. D. in Clinical Psychology with a specialty in child and family issues. She teaches at a private university in the Twin Cities. The main goal of the IEF is to increase the level of awareness and provide training in giving Da’wah amongst Muslim women and men. “They (husbands) should encourage them to spread the message of this religion, perhaps by taking them along when they go out, and by instructing them on the proper ways of giving presentations about Islam,” she added. A more particular reason is the absence or confusion of priorities in the minds of the callers to Islam. Many of them have been overwhelmed and distracted by the state of the Ummah (Muslim community), even to the extent of ignoring to give proper attention to their homes and families. Their energies having been exhausted in the work outside the home, leaving them with nothing left for their families. This imbalance affects not only the families, but also the community as a whole. The level of women’s education and awareness of their position and responsibility plays an important role in the field of Da’wah. A crucial role for the Muslim Women The reasons women’s participation in Da’wah is important are various and diverse: 1. Women are more capable than men are in communicating with other women. Women are usually more affected by word, deed, and conduct of other women, more so than by men. On the other hand, women are more capable of recognising the particularities and problems associated with women’s education. 2. Women can better comprehend the direction in which women’s Da’wah work should be geared. They can best discern the order of priorities, because they are more familiar with this sphere. 3. Women are freer than men in communicating with other women, either individually for Da’wah activities, or in women’s learning and other forums and places of meeting. 4. Many Muslim women who are in need of guidance, education, and direction lack the presence of men-folk who can provide this service, therefore it makes sense that qualified women in the community should do the job. 5. The need of education with women is greater than that with men. They get pregnant, give birth, and nurse children. The children are more tied to them than they are to their fathers. Women stay at home with their sons and daughters, and thus can bring them up as they please. If they are not allowed to share in the Da’wah efforts of their husbands, a lot of the much-needed results may not be attained. 6. Women have a great effect on their husbands. If they have strong Eemaan (faith) and character, they have a very good chance at helping their husbands become strong as well. 7. Women have a lot of characteristics that stress the importance of their Da’wah role. They should also be taken into account whenever any Da’wah work is planned. Some are: l Women have the innate ability to communicate strongly what they believe to be true in their hearts. Dr. Hamdaan also points out that, “Women are also generally stronger in terms of verbal abilities and emotionality.” l Women sometimes lack will-power and a sense of direction, and therefore need the assistance of other women to give strength and motivation. Article source: http://www.islamweb.net/emainpage/

Injustice is deviation from justice and violation of the truth. There are three broad types of injustice: 1-   To be unjust towards Allah The Almighty: The most heinous forms of this type are disbelief, polytheism, and hypocrisy. Allah The Almighty Says (what means):   {And [mention, O Muhammad], when Luqmaan said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.”}[Qur’an 31:13]  {Indeed, the curse of Allah is upon the unjust.} [Qur’an 11:18] 2-   To be unjust towards other people: Allah The Almighty Says (what means):  {And the recompense of an odious deed is an odious deed the like of it; yet whoever is clement and acts righteously, then his reward is up to Allah. Surely, He does not love the unjust.}[Qur’an 42:40]  {The cause is only against the ones who wrong the people and tyrannise upon the earth without right. Those will have a painful punishment.} [Qur’an 42:42]  3-   To be unjust towards oneself: Allah The Almighty Says (what means): {Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself.} [Qur’an 35:32]  {He [Moosa] said, “My Lord, indeed I have wronged myself, so forgive me,” and He forgave him. Indeed, He is the Forgiving, the Merciful.} [Qur’an 28:16]  In fact, all three types are considered as doing injustice to oneself as one wrongs oneself when one intends to do injustice. Ath-Thahabi, may Allah have mercy upon him, maintained that injustice is a major sin and said that doing injustice to others may take the form of trespassing on their property, abusing them physically or verbally, and attacking the weak. He mentioned the Qur’anic verses and Prophetic Hadiths that threaten the unjust. Then he reported that some of the righteous predecessors said: “Do not wrong the weak so as not to be one of the evil strong people.” In addition to this, he mentioned some forms of injustice that he considered to be major sins:  * Devouring the property of orphans   * Procrastination in repaying debts despite the ability to repay at the due time. * Denying a wife her rights such as dowry, clothing and provision. * Denying a labourer his wage or salary    * Inaccurate divisions and valuation, which are considered major sins, according to Ibn Hajar, may Allah have mercy upon him. The Texts of the Shari‘ah Dispraise Injustice Allah The Almighty Says (what means):   {And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.} [Qur’an 18:59]  {And in no way did We do injustice to them, but it is they who were the unjust.} [Qur’an 43:76]  {Allah does not love the unjust.}[Qur’an 3:57]  {And your Lord does injustice to no one.}[Qur’an 18:49]  {And your Lord is not ever unjust to [His] servants.} [Qur’an 41:46]  {Verily the unjust are surely in perpetual torment.} [Qur’an 42:45]   In addition, there are many Qur’anic verses that speak about doing injustice to oneself. These verses explain that this type of injustice comes in two forms: Shirk (polytheism), and disobeying Allah The Almighty. Shirk is the most heinous of sins; Allah The Almighty Says (what means): {Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That [inheritance] is what is the great bounty.}[Qur’an 35:32]   Doing injustice to others through aggression against their lives, property or anything else, is dispraised in many Qur’anic verses such as the verse that reads (what means):{The cause is only against the ones who wrong the people and tyrannise upon the earth without right. Those will have a painful punishment.}[Qur’an 42:42]  Similarly, the Hadiths of the Prophet, sallallaahu ‘alaihi wa sallam, dispraise injustice: * It was narrated on the authority of Abu Moosa Al-Ash‘ari, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Indeed, Allah gives respite to the oppressor, but when He seizes him, He does not let him escape.” Then he recited:{And thus is the taking away of your Lord when He takes away the towns [while] they are unjust; surely His taking away is painful [and] strict.}[Qur’an 11:102] [Al-Bukhari and Muslim]  * The Prophet, sallallaahu ‘alaihi wa sallam, said:“Protect yourselves against doing injustice, for injustice will be darkness on the Day of Resurrection.” [Muslim] * ‘Aa’ishah, may Allah be pleased with her, said to Abu Salamah ibn ‘Abdur Rahman, may Allah be pleased with him, who was disputing with some people over a piece of land, “O Abu Salamah, beware of seizing land unjustly because the Prophet, sallallaahu ‘alaihi wa sallam, said, ‘Whoever seizes unlawfully a hand-span of land, a collar of seven lands will be around his neck [in the Hereafter].’” [Al-Bukhari and Muslim]  * It was narrated on the authority of Huthayfah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Do not be blind followers and say: ‘If people do good, we do good, and if people do injustice, we do injustice.’ Adjust yourselves; when people do good, do good, and when they wrong, do not do injustice.”[At-Tirmithi]  * It was narrated on the authority of ‘Abdullah ibn Mas‘ood, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whenever a person is murdered, there is a share of the burden of the crime on the son of ’Aadam [Adam], may Allah exalt his mention, since he was the first to commit murder.”[Al-Bukhaari and Muslim]  * It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said:  Do not envy one another; do not commit Najash [to overbid against a rival purchaser simply to harm him with no intention of buying the merchandise]; do not hate one another; do not turn your backs on one another; do not enter into commercial transactions when others have entered into that [transaction]; rather, be, O slaves of Allah, brothers. A Muslim is the brother of a Muslim; he does not do injustice to him, he does not let him down, and he does not disdain him. Piety is here, [and he pointed to his chest three times]. It is enough evil for a Muslim to disdain his brother Muslim. All of a Muslim is inviolable for other Muslims: his blood [life], his property and his honour.[Muslim]  The righteous predecessors also dispraised injustice in their sayings: *  ‘Ali ibn Abi Taalib, may Allah be pleased with him, said: “The day when the wronged will triumph over the wrongdoer will be far severer than the day when the wrongdoer wronged him.” Mu‘aawiyah, may Allah be pleased with him, would say, “I would be terrified to wrong a person who has none but Allah The Exalted to seek His help against me.” * Abu Al-‘Aynaa’, may Allah have mercy upon him, said: “I had some unjust enemies, and I complained about them to Ahmad ibn Abi Daawood. I said to him, ‘They have become united like a single hand against me!’ He replied, ‘{The hand of Allah is over their hands.}[Qur’an 48:10]’ I said, ‘They are cunning!’ He replied, ‘{The evil plot does not encompass except its own people.} [Qur’an 35:43]’ I said, ‘They belong to a large company.’ He replied, ‘{How many a small company has overcome a large company by permission of Allah The Exalted.}[Qur’an 2:249]’”. * Yoosuf ibn ’Asbaat, may Allah have mercy upon him, said: “Whoever wishes an oppressor long life wants Allah The Exalted to be disobeyed in His universe.”  * Ibn Mas‘ood, may Allah be pleased with him, said: “When the punishment was removed from the people of Yoonus, may Allah exalt his mention, they all returned the rights of others to the extent that a man would pluck a stone out of the foundation of his house and return it to its owner.” * Abu Thawr ibn Yazeed, may Allah have mercy upon him, said: “Using an unlawfully acquired stone in a building is considered the beginning of its destruction.” * A scholar said: “Had a single stone of injustice been used in building Paradise, the House of Eternity, it would have been ruined.” * A sage said: “When you want to do injustice, remember the justice of Allah The Almighty that will be executed against you. When you want to use your strength to wrong others, remember that Allah The Exalted has the strength to punish you. Never, be impressed by someone who sheds blood, as his Assassin never dies.” * Yazeed ibn Haatim would say, “I fear nothing more than a person whom I wronged while knowing that he has no supporter but Allah The Exalted, especially when he says, ‘Allah The Exalted is sufficient to judge between me and you.’” * One day, ‘Ali ibn Al-Fudhayl wept, so he was asked why. He replied: “I feel sorry for those who wronged me, because they will have nothing to say to Allah The Almighty as an excuse.” * While Sulaymaan ibn ‘Abdul-Malik was on the pulpit, a man said to him, “Remember the Day of Announcement!” Sulaymaan descended from the pulpit and asked the man, “And what is the Day of Announcement?” The man answered, “Allah The Almighty Says (what means): {Then an announcer will announce between them, “The curse of Allah be on the unjust.”}[Qur’an 7:44]” * Abu Ad-Dardaa’, may Allah be pleased with him, said: “Beware of the orphan’s tears and the supplication of a wronged person.” * Some scholars state that there are three types of injustice:  *  Unforgivable injustice: This type refers to Shirk, from which we seek refuge with Allah The Exalted. Allah The Almighty Says (what means): {Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.}[Qur’an 4:48]  * Injustice that cannot be waived: This type refers to doing injustice to the servants of Allah The Almighty. *   Forgivable Injustice: This type refers to wronging oneself. * A man passed by a person whom Al-Hajjaaj had crucified, and said: “O Allah, your leniency with the oppressors has harmed the oppressed.” When the man slept that night he saw in a vision that he entered Paradise, and saw the man who had been crucified in the highest ranks of Paradise; then he heard a caller say, “My leniency with the oppressors has admitted the oppressed people to the highest ranks in Paradise.” * It was said: “Whoever plunders others property, others will plunder his property.”   *  It is said: “Whoever does injustice for long, loses power.” * ‘Umar, may Allah be pleased with him, said: “Beware of the supplication of an oppressed man, as it is answered.” * ‘Ali, may Allah be pleased with him, said: “The previous nations were destroyed because they kept denying people’s rights until this became rampant, and they spread transgression until its rights were ransomed.”  * It was said: “The most evil of all wrongdoers is the one who wrongs some people for the benefit of others.”   * Ibn Al-Jawzi said: “Injustice necessitates two sins: usurping others’ rights and defying Allah The Exalted with disobedience. The sin of doing injustice is more evil than other sins because it is usually committed against the weak, who are powerless to fend for themselves. The cause of injustice is the darkness of the heart; a man whose heart is lit with guidance would not commit injustice.” * Ibn Taymiyyah, may Allah have mercy upon him, said: “People unanimously agree that the consequences of injustice are dire and that the outcomes of justice are good.” He also said that, “Allah The Exalted grants victory to a just state even if it is a non-Islamic state, and lets an unjust state be defeated, even if it is an Islamic state.” Article source: http://www.islamweb.net/emainpage/

History informs us about what happened during specific points in the past as well as events that have taken place over time and gives us information related to this. Such information may be true or false, and every Muslim is obliged to seek the truth and confirm any information he hears so that he may ascertain what is correct from what is fabricated. Moreover, every Muslim should refer to reliable sources in order to obtain definite, authentic and verifiable information. Makkah is the Sacred City as well as the holiest and the absolutely most honourable place on earth. The most truthful sources from which one can take news about its history are the Noble Qur’an and the authentic prophetic narrations in this regard, and from these we can ascertain its ancient history as well as how it was prior the message and prophethood of Muhammad, sallallaahu ‘alaihi wa sallam. After the advent of Islam, Muslim scholars and historians have endeavoured to record chronicles of Makkah in general history books as well as books concerned with the biographies of the Muslim scholars who lived in it. Some scholars authored books that dealt primarily with its history and the areas surrounding it, one of the most famous being Chronicles of Makkah and its Ancient Monuments authored by Abu al-Waleed al-Azraqi, may Allah have mercy upon him, from the third century AH. Another book was Chronicles of Makkah in Ancient and Contemporary Times authored by Al-Faakihi, may Allah have mercy upon him, who also lived during the third century AH, and his book was larger than that written by al-Azraqi, but the initial parts of his book were lost over time. Thereafter, chronicling the affairs and events of Makkah ceased for a period of almost four centuries. It was thereafter resumed and one of the scholars who is considered to be the most prolific author regarding it and its history was Imaam Taqiyyud-Deen al-Faasi al-Makki, may Allah have mercy upon him (775-832 AH). In his book entitled ‘The Therapy for those who Harbour Affection for the History of the Sacred City,’ Imaam Taqiyyud-Deen expressed his amazement at the fact that chronicling the history of Makkah had halted after al-Azraqi and al-Faakihi.  This incited him to write many publications on the history of Makkah. One of the largest books he authored was The Treasured Necklace on the History of the Secure City which consisted of eight volumes. Next in size came The Therapy for those who Harbour Affection for the History of the Sacred City consisting of two volumes, which he later summarised in books such as The Gift for the Honourable on the History of the Sacred City and others. Thereafter, many scholars and schools of history arose which contributed to the writing of the history and chronicles of Makkah such as, Aal Fahd and Aal At-Tabari, and this has continued ever since, to include the contemporary.   The establishment of Makkah: The history and building of Makkah is directly connected to Prophet Ibraaheem (Abraham), may Allah exalt his mention, as he was the first person to settle his family in it when he left his wife Haajar and his son Ismaa’eel (Ishmael), may Allah exalt his mention, there in compliance with the command of Allah for him to do so.  Imaam Al-Bukhari, may Allah have mercy upon him, reported on the authority of Ibn ‘Abbaas, may Allah be pleased with him, in the long narration in which the Prophet, sallallaahu ‘alaihi wa sallam, informed us that Ibraaheem once came with Haajar and Ismaa’eel, who was still a suckling infant, from ancient Syria to Makkah. At that time, Makkah had no water and nobody residing there. Ibraaheem took them both under the shade of a tree and left with them a bag of dates and a flask of water, then headed back to ancient Syria. As he was leaving, his wife Haajar called to him, saying: “Where are you going? How can you leave us in this deserted valley that has neither humans nor anything else (in terms of life)?” She repeated this a few times but he did not reply, so she asked: “Did Allah command you to do this?” Ibraaheem, may Allah exalt his mention, replied: “Yes”. Thereupon she said: “Then He shall never forsake us”. Ibraaheem walked for a while and then stood upon a small hill, raised his hands in supplication, and said, as Allah informs us saying (what means): “Our Lord! I have settled some of my descendants in an uncultivated valley near Your Sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.” [Qur’an 14:37] Allah blessed Haajar and her son with the well of Zamzam, and then people came from all directions and resided in Makkah. The first tribe to reside there was the tribe of Jurhum among whom Ismaa’eel grew up and from whom he married. Ibraaheem came many times to Makkah to check upon their condition, and later Allah commanded him to build the Ka’aba; Allah says (what means): “And [mention] when Ibraaheem (Abraham) was raising the foundations of the House and [with him] Ismaa’eel (Ishmael), [saying]: ‘Our Lord! Accept [this] from us. Indeed, You are the Hearing, the Knowing.’” [Qur’an 2:127] Allah also says (what means): “And [O Muhammad], when We designated for Ibraaheemthe site of the House, [saying] “Do not associate anything with Me and purify My House for those who perform Tawaaf (circumambulation of the Ka’aba) and those who stand [in prayer] and those who bow and prostrate.” [Qur’an 22:26] Ibn Katheer, may Allah have mercy upon him, said commenting upon this verse in his famous book of history entitled The Beginning and the End in Volume 1, page 135: “There is no authentic report from the infallible (i.e. Prophet Muhammad, sallallaahu ‘alaihi wa sallam) informing us that the House (the Ka’aba) was built before Ibraaheem, may Allah exalt his mention, and whoever states that, relying upon this verse (for evidence of that), has no basis for such a claim because what is meant by the verse is that he was simply being informed of where the House was to be built.” In Volume 2 page 227 of the same book, he said: “The verses of the Qur’an clearly indicate that Ibraaheem was the first person to build it.” Abu Tharr, may Allah be pleased with him, narrated: “I asked the messenger of Allah: ‘O messenger of Allah! Which mosque was the first built on earth?’ He replied: “The Sacred Mosque (in Makkah)”. “I then asked: ‘Which mosque was built next?’ He, sallallaahu ‘alaihi wa sallam, said: “The Aqsaa mosque (in Jerusalem).” “Thereupon, I asked: ‘What was the period between the building of the two mosques?’ He replied: “Forty years.” [Al-Bukhari] These reports clearly highlight the virtue of Prophet Ibraaheem and confirm that he was the one who built the two mosques, and that the period between the two was 40 years. Therefore, it becomes evident that the first thing to be established in Makkah was the Sacred Mosque (i.e. the Ka’aba), and that the first water to gush forth from it was Zamzam. Thereafter, the offspring of Ismaa’eel multiplied in the area of Hijaaz (the province in which Makkah lies) and its surroundings, and their families succeeded each other in caring for the Sacred House and maintaining it for a long period of time, until the tribe of Khuzaa’ah took over this responsibility. People remained upon the monotheism with which Prophet Ibraaheem came until the time when, ‘Amr bin Lahy al-Khuzaa’i introduced idol worshipping in the Ka’aba. The number of idols then increased in the Ka’aba and this phenomenon spread all around the Arabian Peninsula to the extent that the number of idols in the Ka’aba reached 360, as stated by Al-Kalbi in his book The Idols.  Due to numerous wars and tribal struggles, the well of Zamzam was buried and people could no longer find it. Qusay bin Kilaab, a great-grandfather of the Prophet Muhammad sallallaahu ‘alaihi wa sallam, forcefully took over the custody of caring for the Sacred House and maintaining it from the tribe of Khuzaa’ah, as it had abused its authority. Qusay gathered the scattered families of the Quraysh tribe, relocated them in Makkah, and restored the sanctity of Makkah, which had been lost due to Khuzaa’ah’s misuse of  authority and because some of the Quraysh tribe had been placed in the surrounding areas of Makkah in order to protect it. This marked the beginning of an authority that glorified Makkah and which freely offered all types of services to its visitors, such as food, water and the cleaning and maintaining of the Ka’aba. After ‘Abdul-Muttalib saw a dream in which he saw the exact spot of the buried well of Zamzam, he had the area dug up and restored the well. Thus, the well of Zamzam once again became the source of water to the pilgrims and visitors, as well as to the residents of Makkah. After this, a grave event took place during the time of ‘Abdul-Muttalib when Abrahah the Ethiopian headed towards Makkah riding a huge elephant in order to demolish the Ka’aba. This is why that year came to be known as “The Year of the Elephant”, during which the Prophet, sallallaahu ‘alaihi wa sallam, was born. A city with such a magnificent history is worthy of having such an exalted status and should, therefore, be glorified and honoured. It deserves to occupy a special place in the hearts of its residents, as well as the Muslims in general. Article source: http://www.islamweb.net/emainpage/

Muhammad (sallallaahu ‘alaihi wa sallam) was a perfect example of moderation to his followers in every walk of life. In expenditure, he advised them to spend within their means, neither to be so lavish as to make themselves destitute, nor to hold back their wealth from those who had a claim on their resources. “Do not hold back altogether out of miserliness and render yourself blameworthy, nor spend without restraint and exhaust your wealth, thus becoming yourself destitute.” [Qur’an 17:29] He gave mankind a golden rule of moderation between the two extremes of lavish expenditure and miserliness; neither to be extravagant in ordinary spending as well as in charity, nor to be niggardly. The people who practice this rule in their lives are praised in these words “Who are neither extravagant nor miserly in their spending, but keep a just balance between the two extremes.” [Qur’an 25:67] He taught, by his own example, the same rule of moderation in eating, in dressing and in worship (‘ibaadah). Abdullah ibn Amr ibn al-’Aas said that once he decided to engage himself in worship all the time; to fast during the day and read the whole Qur’an during the night. His father married him to a young woman. Once his father asked his wife about him, and she replied, “He is a very pious man and never comes to his bed for sleep nor keep any relationship with anyone.” His father became very angry with him and said that he had married him to a very gentle woman and that he had kept her in suspense all this time. But in his enthusiasm for worship, he did not take notice of this. His father complained to Allah’s Messenger (sallallaahu ‘alaihi wa sallam), who said to him, “I have heard that you fast during the day and pray all night.” He replied that that was right. Then Allah’s Messenger (sallallaahu ‘alaihi wa sallam) said, “Don’t do that, but instead fast sometimes and eat sometimes; pray during the night and sleep as well, for your body has a claim on you; your eyes have a claim on you; lack of sleep will weaken them; your wife and children and relatives have a claim on you, too.”’ Abdullah bin Amer tells that the Prophet said, “Allah likes to see the marks of His bounty on his servant.” A similar hadith is reported by Al-Bukhari. Some companions of Allah’s Messenger (sallallaahu ‘alaihi wa sallam) resolved to engage in worship; one said that he would pray all night; another said that he would always fast and never stop; the third said that he would never marry and never have any relations with women. Allah’s Messenger heard about them and said, “I swear by Allah that I fear Allah and realise my responsibilities to Him more than you, but this is my way: I fast sometimes and sometimes I do not fast; I pray during the night and sleep as well; and marry women. Anyone who does not like my way has no relation with me.” Anas reported Allah’s Messenger (sallallaahu ‘alaihi wa sallam) as saying, “Don’t be too cruel to yourselves, certain nations adopted severity towards themselves so Allah punished them. You can see their remnants in churches and monasteries.” Muhammad forbade asceticism and renunciation of the normal pleasures of life, nor did he like perpetual and formal prayers in isolation. He told people to live the normal lives of ordinary human beings, for service to Allah was done through pure lives in the turmoil of this world. He wanted men to mix with other men, so that they could discipline themselves and learn resistance to evil and uphold the standard of Truth and Justice against heavy odds, wherever necessary.’ Abu Hurairah reported Allah’s Messenger (sallallaahu ‘alaihi wa sallam) as saying, “Religion is easy, but if anyone overdoes it, it gets the better of him, so keep to the right course, approximate to perfection and rejoice.” Ibn Abbas reported Allah’s Messenger (sallallaahu ‘alaihi wa sallam) as saying, “A good manner of conduct and moderation are a 25th part of Prophethood.” Allah’s Messenger is also reported to have said, “Moderation is the best of actions.’’ He lived the moderate life of an ordinary person, though he was Allah’s Messenger and ruler of a state. He enjoyed the ordinary pleasures of life, worked like an ordinary man in his house and in public, upheld the principles of Truth and Justice in his private well as public life and always abstained from the extremes of life. All his life, in Makkah as an ordinary trader and in Madinah as a ruler, he led a simple life, avoiding extremes, and taught his followers by his personal example to live a similarly moderate life. The following hadiths (Prophet sayings) are just examples of what Prophet Muhammad (sallallaahu ‘alaihi wa sallam) ordered the people to follow: 1. Narrated ‘Aishah (radiallahu ‘anhaa): The Prophet came in when a woman was sitting beside me. He asked me, “Who is she?” I said: “She is the one whose performance of Salat (prayer) has become the talk of the town.” Addressing her, he (sallallaahu ‘alaihi wa sallam) said, (What is this!) You are required to take upon yourselves only what you can carry out easily. By Allah, Allah does not withhold His Mercy and forgiveness of you until you neglect and give up (good works). Allah likes the deeds best which a worshipper can carry out constantly.” [Al-Bukhari and Muslim] Commentary: a. This Hadith prohibits ‘ibaadah beyond one’s capacity lest one gets tired and renounces it altogether. One should be, therefore, moderate in this respect. b. Allah likes that good action which is done regularly, even if it is a small one. Any deed, which is done continuously, will also have an everlasting reward. On the contrary, a good deed, which is done for a short period, will have a short return. 2. Narrated Anas (radiallahu ‘anhu): Allah’s Messenger (sallallaahu ‘alaihi wa sallam) came into the mosque and noticed a rope stretched between two poles. He enquired, “What is this rope for?” He was told: “This is Zainab’s rope. When during her voluntary prayer, she begins to feel tired, she grasps it for support.” Allah’s Messenger said, “Untie it. You should offer prayers so long as you feel active. When you feel tired, you should go to sleep.” [Al-Bukhari and Muslim] Commentary: This Hadith deals with the following three points: a. First, it forbids undue strictness and taking support of anything in the course of Salat. b. If anything forbidden can be checked by hand, it must be stopped immediately. c. One should be moderate in ‘ibaadah and select such times for optional and voluntary prayers when one feels real pleasure in them. 3. Narrated Jabir Ibn Samurah (radiallahu ‘anhu): I used to observe prayer with the Prophet (sallallaahu ‘alaihi wa sallam) and his Salat (prayer) was of a moderate length and his (Khutbah) sermon too was moderate in length. [Muslim] Commentary: This Hadith tells us that Imam should neither lengthen the Salat nor give long sermon in the congregational Salat because both these things are against the practice of the Prophet (sallallaahu ‘alaihi wa sallam). 4. Narrated Ibn ‘Abbas (radiallahu ‘anhumaa): While the Prophet (sallallaahu ‘alaihi wa sallam) was delivering Khutbah (religious talk), he noticed a man who was standing, so he asked about him and was told that he was Abu Israel who had taken a vow to remain standing and not sit, or go into the shade, or speak while observing fasting. Thereupon Allah’s Messenger said, “Command him to speak, to go into the shade, to sit and to complete his fast”. [Al-Bukhari] Commentary: a. This Hadith makes it abundantly clear that one cannot attain the Pleasure of Allah by means of self-invented methods. It can only be achieved by ways and means prescribed in the Qur’an and Sunnah. b. One should never vow for anything which is smeared with sin or which is not permitted by religion. An instance of this is quoted in the above mentioned Hadith. c. The majority of ‘Ulama’ (religious scholars) who do not think the expiation of such vows necessary, quote this Hadith in support of their view. They argue that the Prophet (sallallaahu ‘alaihi wa sallam)  has not prescribed expiation in such cases as is evident from this Hadith. At the time the Prophet (sallallaahu ‘alaihi wa sallam) ordered the people to perform acts of worship, he warned them against going to extremes (in practising religion). He did so in order to prevent them from harming themselves physically or spiritually and from neglecting their other responsibilities and activities. The Prophet (sallallaahu ‘alaihi wa sallam) asked people to do good actions regularly, no matter how small. He said, Allah likes the deeds best, even if it is a small, which a worshipper can carry out constantly. If the Prophet saw any one of his companions being immoderate, he would be displeased and would then instruct him to moderation.

According to the righteous predecessors, “Ramadan is but a market which is held (for some time) and then it is over, in which some gain, and others lose.” So, to which party do you belong? According to Al-Hasan, may Allah have mercy upon him, “Allah The Almighty has made Ramadan an arena for His slaves to race to please Him: some precede and thus win, and others remain behind and thus lose. Wonder at the one who plays and laughs on the very day the doers of good win, and the idle ones lose.” We are at the end of the month: who is the one whose deeds are accepted (by Allah), so that congratulations would be presented to him, and who is the one deprived (of good) so that he would be consoled? The winners always grieve at the elapse of the numbered days of the month of Divine gifts, thereby bringing about hope (for good), for it awakens their longing to please Allah The Almighty, and regret over negligence with regard to Allah The Almighty. The faithful believer is always fearful, regardless of his acts of worship and deeds. It is narrated that ‘Aa’ishah, may Allah be pleased with her, asked the Messenger of Allah, sallallaahu ‘alaihi wa sallam, about the significance of the statement of Allah The Almighty (what means): {And they who give what they give while their hearts are fearful because they will be returning to their Lord} [Qur’an 23:60]: “O Messenger of Allah! Are those the ones who commit theft, adultery, drink alcohol and therefore feel afraid of Allah?” The Prophet, sallallaahu ‘alaihi wa sallam, said: “No, daughter of As-Siddeeq. It is rather those who pray, fast, and give in charity, but, at the same time, feel afraid lest their deeds might not be accepted from them.” [Al-Albaani: Saheeh] This is the state of the obedient person after the elapse of the month of Ramadan. After they have fasted, spent the night standing (in prayer), recited the Qur’an, and worshipped Allah The Almighty, they feel afraid lest their deeds would not be accepted by Allah The Almighty. To be constant in  obedience is part of the guidance of the Prophet, sallallaahu ‘alaihi wa sallam, who used to supplicate saying: “O (Allah) the turner of hearts: make my heart firm on Your religion.” [Al-Albaani: Saheeh] He also urged his Companions, may Allah be pleased with them, to do their religious service constantly, regardless of how little it might be. He said: “The dearest of deeds to Allah The Almighty is that which is done regularly, no matter how little it might be.” [Al-Albaani: Saheeh] Therefore, do not deviate from the straight path. Many acts of worship should be observed regularly after Ramadan has passed, and performed with care, so that you would be close to the atmosphere of Ramadan, and to the Lord of Ramadan throughout the year: Your prayer: First of all, you should perform prayer at its due time, and be confident that the most hopeful deed a Muslim does, which draws him close to Allah The Almighty is to be careful about the obligatory duties, as confirmed by Allah The Almighty in a Qudsi Hadith (sacred narration): “No servant draws near Me with anything dearer to me than (the obligatory duties) which I have enjoined upon him.” [Al-Bukhari: Saheeh] The supererogatory deeds: You should have a daily portion (Wird) of supererogatory prayers, fasting and charity, and others, in order to move from the degree of someone who loves Allah The Almighty to that of someone who is loved by Allah The Almighty. This is confirmed by Allah The Almighty in the Qudsi Hadith (sacred narration): “My servant continues to draw close to Me with the supererogatory deeds until I love him, and once I love him, I Become his hearing wherewith he hears, and his sight wherewith he sees…” [Al-Bukhari]      You may begin by observing six fasts of Shawwaal, applying the Sunnah of the Messenger of Allah, sallallaahu ‘alaihi wa sallam: “Whoever fasts Ramadan, followed by six (days) of Shawwaal, is like him who fasts the whole year.” [Al-Albaani: Saheeh] The strong rope of Allah The Almighty: Maintain a firm relationship with the Qur’an, since it is the sign of your closeness to or remoteness from Allah The Almighty. Do not abandon nor sever your relation with the Qur’an, for it is the rope of Allah The Almighty, which deprives the slave of all good  if it is cut off. Keep good company: Choose such company that helps you obey Allah The Almighty, since one always follows the ways of his friend, and on the Day of Judgment, friends will be enemies to each other, except the pious. Be a torchbearer of goodness: Be concerned with the affairs of your religion, and endeavour to spread it among the people, and engage in the call to Allah The Almighty, with your manners, behaviour, and deeds before being a caller with your words. Just as you received Ramadan with acts of worship, bidding farewell (to this world), bid farewell to it with the same acts of worship to receive the coming months: for all days are the days of Allah The Almighty, and the Lord of Ramadan is the Lord of  the entire year. You observed the fasts of the month out of faith and hope for the reward of Allah The Almighty, and spent its nights, including the Night of Al-Qadr out of faith and hope for the reward of Allah The Almighty. Faith and hope for the reward of Allah The Almighty are necessary conditions for the validity of religious service at any moment (as confirmed by Allah The Almighty, what means): {And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth.} [Qur’an 98:5] So, make your voluntary fasting after Ramadan out of faith and hope for the reward of Allah The Almighty, and the same is true of all your deeds and acts of worship: seeking knowledge, perseverance, spending (in the way of Allah The Almighty), and so on. Your standing in prayer throughout the nights of the month, whether alone or with an imam, no matter for how long, is an argument against you that you have the capability of standing for a long time. So, do not neglect standing in the night prayer during the rest of the year after the month of Ramadan, for it is the honor of the faithful believer. So, do not neglect your honor during the rest of the year. You guarded, as much as is within your capacity, your heart, mind and body from anything that is unlawful throughout the month of fasting. However, the fasting of the body from what is unlawful is not limited by the setting of the sun or the emergence of the new moon of Eid. That is the ordinance of Allah The Almighty to be observed continually throughout the year (as confirmed in His statement what means): {Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.} [Qur’an 17:36] Give a pledge to Allah The Almighty to persist in doing acts of worship while you are at the end of the season of worship. Your Prophet, sallallaahu ‘alaihi wa sallam, used to give a pledge to Allah The Almighty to persist in acts of worship, saying in his supplication called “Sayyid Al-Istighfaar” meaning the most superior way of asking for forgiveness: “O Allah! You are my Lord: there is none worthy of worship but You. You have created me and I am Your servant: I adhere to Your promise and pledge as much as is within my capacity...” [Al-Bukhari] What an extensive favour and an all-embracing mercy it is to come out of Ramadan with your sins forgiven! So guard that favour, and do not exchange it for disfavour by returning to disobedience after bidding farewell to Ramadan. Article source: http://www.islamweb.net/emainpage/

Eids or festivals are moments of celebration common to all nations. The festivals of non-believing nations are associated with worldly matters such as the birth of a nation or its decline, the appointment or crowning of a ruler, his marriage, or the beginning of a season like spring, and so on. As for Muslims, their festivals (Eids) are associated with their religious rituals. They have only two festivals or Eids:  Eid Al-Fitr (Celebration of the end of Ramadan) and Eid Al-Adha (festival of sacrifice). When the Prophet, sallallaahu ‘alaihi wa sallam, came to Madinah and found the people celebrating two days he said:  “What are these occasions”?  They said: “We used to celebrate them in Jaahiliyya (before the coming of Islam)”.  He, sallallaahu ‘alaihi wa sallam, then said : “Allah has replaced them for you with the two better days (i.e. Eid Al-Fitr and Eid Al-Adha)”.  These two festivals which Allah prescribed to the Muslims are part of the rituals of Islam which should be commemorated and the purposes of which should be understood. Rules Pertaining to Eid: 1.  It is forbidden to fast on the day of both Eids, as it is understood from the hadith narrated by Abee Sa’eed that the Prophet, sallallaahu ‘alaihi wa sallam, forbade the fasting of the two Eids. 2.   It is recommended that both men and women observe Eid prayer in an open field as is clear in the hadith narrated by Um Atiya, may Allah be please with her, who said:  “We used to be ordered to come out on the day of Eid and even to bring the virgin girls from their houses and menstruating women so that they might stand behind the men and say takbir along with them and hope for the blessings of that day for purification from sins”.  Since menstruating women (who stay away from the musallah) as well as those who are virgin are commanded to observe Eid prayer, there is no doubt that the men, old and young are even strongly commanded to observe it. 3.  Eid prayer should be performed before the khutba of Eid as is confirmed in the hadith narrated by Ibn Amr, Abee Sa’eed, and Ibn Abbas, may Allah be pleased with them. 4.   It is recommended that the Imaam makes Takbeer (Allahu Akbar) during the prayer, seven times in the first Raka’at and five in the second.  This has been confirmed by the companions of the Salaf (our righteous predecessors). 5.   It is recommended that the Imaam recites in the first Raka’at Surah Al-A’alaa (chapter 87) and Surah Al-’Ghaashiah (chapter 88) in the second.  Other reports also show that the Prophet, sallallaahu ‘alaihi wa sallam, used to recite Surah  Qaaf (chapter 50) and Surah Al-Qamar (chapter 54) as is confirmed in Sahih Muslim. 6.  There is no Sunnah prayer either before or after Eid prayer as Ibn Abbas, may Allah, be pleased with him, narrated that whenever the Prophet, sallallaahu ‘alaihi wa sallam, went for Eid prayer, he used to pray two Raka’at (of Eid) but nothing before or after them. Eid prayer described Eid prayer is a strongly recommended and important act of worship in Islam and the Prophet, sallallaahu ‘alaihi wa sallam, never neglected it. The Prophet is reported to have ordered men, women and children to proceed to the Eid prayer ground. Even menstruating women are encouraged to attend the Eid sermon but they should keep away from the prayer area. It is highly recommended to have ritual ablution (Ghusl) and to wear the most beautiful garments and the best perfumes one possesses. It (i.e., the Eid Prayer) consists of two Rak’ahs (unit of prayer). Ibn ‘Umar, may Allah be pleased with him, said: “The journey prayer consists of two Rak’ahs, the Adha prayer consists of two Rak’ahs, and the Fitr prayer consists of two Rak’ahs as well, and they are complete prayers not shortened according to what the Prophet, sallallaahu ‘alaihi wa sallam, said.” The first Rak’ah begins with the Takbeer [saying: Allaahu Akbar (Allah is the Greatest)] as the case is in all other prayers. Then Imaam (followed by the praying Muslims) recites seven Takbeeraat (plural of Takbeer). In the second Rak’ah there are five Takbeeraat other than the transmission Takbeer (i.e., the one recited when the Imam and the praying Muslims stand up to perform second Rak’ah). ‘A’ishah, may Allah be pleased with her, said: “The Prophet, sallallaahu ‘alaihi wa sallam,  used to recite Takbeer in (the prayers of Eid) Al-Fitr and Al-Adha, seven Takbeeraat in the first (Raka’ah) and five in the second one other than the two Takbeeraat that precede the Rukoo’ (bowing).” Imaam Al-Bahawi, may Allah have mercy upon him, said: “This is the opinion of most of the well-versed scholars of the Companions, may Allah be pleased with them all, and those who followed them that there are seven Takbeeraat in the first Rak’ah of the Eid prayer other than the first Takbeer (Takbeeratul Ihram), and five Takbeeraat in the second Rak’ah other than the transmission Takbeer and all before reciting (verses from the Glorious Qur’an). This was narrated from Abu Bakr, ‘Umar, ‘Ali, may Allah be pleased with them, and others.” When the Prophet, sallallaahu ‘alaihi wa sallam, was done with the Takbeeraat, he used to recite the Faatihah (the first chapter) of the Holy Qur’an) then he recites “Qaaf, By the Glorious Qur’an,” [chapter 50] in the first Rak’ah and Al-Qamar [chapter 54] in the second one. Sometimes he, sallallaahu ‘alaihi wa sallam, used to recite Al-’Alaa Surah [chapter 87] in the first Rak’ah and Al-Ghashiyah Surah [chapter 88]  in the second one. The rest of the acts of the Eid prayer are as those of any other prayer; nothing is different. It is of the Prophetic Sunnah that the Eid sermon should follow the Eid prayer.

I’tikaaf means staying in the mosque for a specific purpose, which is to worship Allah. It is prescribed in Islam and is mustahabb (recommended) according to the consensus of the scholars. Imam Ahmad said, as was narrated from him by Abu Daawood: “I have not heard from any of the scholars that it is anything other than Sunnah.” Az-Zuhri said: “How strange the Muslims are! They have given up I’tikaaf, despite the fact that the Prophet, sallallaahu ‘alaihi wa sallam, never abandoned this practice from the time he came to Madinah until his death.” The benefits of I’tikaaf There are many hidden benefits in the acts of worship and much wisdom behind them. The basis of all deeds is the heart, as the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “In the body there is an organ which if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. That organ is the heart.” [Al-Bukhari and Muslim] What corrupts the heart most is distractions and preoccupations – such as food, drink, sex, talking too much, sleeping too much and socialising too much, and other distractions – which divert people from turning to Allah and cause the heart to be unfocused and unable to concentrate on worshipping Allah. So Allah has prescribed acts of worship, such as fasting, to protect the heart from the negative effects of these distractions. Fasting deprives a person of food and drink and sex during the day, and this denial of excessive enjoyments is reflected in the heart, which gains more strength for seeking Allah and frees it from the chains of these distractions which take a person from thinking of the Hereafter by occupying him with worldly concerns. Just as fasting is a shield which protects the heart from the influences of physical excessive indulgence in food, drink and sex, so I’tikaaf offers an immense hidden benefit, which is protection from the effects of excessive socialising. For people may take socialising to extremes, until it has a similar effect on a person to the effects of over-eating. I’tikaaf also offers protection from the evil consequences of talking too much, because a person usually does I’tikaaf on his own, turning to Allah by praying Qiyaam al-Layl, reading Qur’an, making Dhikr, reciting du’aa, and so on. It also offers protection from sleeping too much, because when a person makes I’tikaaf in the mosque, he devotes his time to drawing closer to Allah by doing different kinds of acts of worship; he does not stay in the mosque to sleep. Undoubtedly a person’s success in freeing himself from socialising, talking and sleeping too much will help him to make his heart turn towards Allah, and will protect him from the opposite. The connection between fasting and I’tikaaf No doubt when a person has all the means of purifying his heart by keeping away from all the things that can distract him from worship, this will be more effective in helping him to turn towards Allah with devotion and humility. Hence the Salaf regarded it as mustahabb to combine fasting and I’tikaaf. Imam Ibn al-Qayyim said: “It was not reported that the Prophet, sallallaahu ‘alaihi wa sallam, ever did I’tikaaf when he was not fasting. Indeed, ‘Aa’ishah, may Allah be pleased with her, said: ‘There is no I’tikaaf except with fasting.’” (Abu Daawood) Allah did not mention I’tikaaf except in conjunction with fasting, and the Messenger of Allah, sallallaahu ‘alaihi wa sallam, did not do I’tikaaf except in conjunction with fasting. The view that fasting is a condition of I’tikaaf was narrated from Ibn ‘Umar and Ibn ‘Abbas. It was also the view of Malik, al-Awza’i and Abu Haneefah, and different opinions were narrated from Ahmad and Al-Shaafi’ee. With regard to the words of Ibn al-Qayyim, “It was not reported that the Prophet, sallallaahu ‘alaihi wa sallam, ever did I’tikaaf when he was not fasting”, there is some room for debate. It was reported that the Prophet, sallallaahu ‘alaihi wa sallam, did I’tikaaf in Shawwaal (Al-Bukhari and Muslim), but it was not proven that he was fasting on these days when he did I’tikaaf. The most correct view is that fasting is mustahabb (recommended) for the one who does I’tikaaf, but it is not a condition of his I’tikaaf being valid. Article source: http://www.islamweb.net/emainpage/ Zakatul Fitr on behalf of a daughter who has wealth? Question:  My daughter has recently got a job that earns her about QR1,500 a month, and I have a job too. I want to know if Zakatul Fitr is due on her from her salary or is it due upon me (her mother) instead. Advise me please. Fatwa: The Prophet, sallallaahu ‘alaihi wa sallam, enjoined Zakatul Fitr on everyone, whether young or old, male or female. It is narrated in a Hadith that it should also be: “And on behalf of whomever you sustain.” [Ad-Daaraqutni and Al-Bayhaqi] Al-Albaani, may Allah have mercy upon him, graded this Hadith as Hasan (authentic), although the majority of later religious scholars graded it as weak as pointed out by Al-Haafith Ibn Hajar. An-Nawawi, may Allah have mercy upon him, said: “If a child is wealthy, his financial maintenance and Zakatul Fitr are due on him from his wealth and it is neither due upon his father nor grandfather. This opinion was adopted by Abu Haneefah, Muhammad (ibn Al-Hasan), Ahmad and Is’haaq.” Therefore, Zakatul Fitr is due on your daughter if her salary is beyond her needs by an amount that is equal the value of a Saa‘ (about 2.5kg) of the most common foodstuff in your country on the night and day of Eid Al-Fitr. But if her salary does not suffice her, and it is you who provide for her, then it will be incumbent upon you to give Zakatul Fitr on her behalf of her, due to the command of the Prophet, sallallaahu ‘alaihi wa sallam: “And on behalf of whomever you sustain,” as has already been mentioned above. Allah knows best.

I’tikaaf means staying in the mosque for a specific purpose, which is to worship Allah. It is prescribed in Islam and is mustahabb (recommended) according to the consensus of the scholars. Imam Ahmad said, as was narrated from him by Abu Daawood: “I have not heard from any of the scholars that it is anything other than Sunnah.” Az-Zuhri said: “How strange the Muslims are! They have given up I’tikaaf, despite the fact that the Prophet, sallallaahu ‘alaihi wa sallam, never abandoned this practice from the time he came to Madinah until his death.” The benefits of I’tikaaf There are many hidden benefits in the acts of worship and much wisdom behind them. The basis of all deeds is the heart, as the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “In the body there is an organ which if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. That organ is the heart.” [Al-Bukhari and Muslim] What corrupts the heart most is distractions and preoccupations – such as food, drink, sex, talking too much, sleeping too much and socialising too much, and other distractions – which divert people from turning to Allah and cause the heart to be unfocused and unable to concentrate on worshipping Allah. So Allah has prescribed acts of worship, such as fasting, to protect the heart from the negative effects of these distractions. Fasting deprives a person of food and drink and sex during the day, and this denial of excessive enjoyments is reflected in the heart, which gains more strength for seeking Allah and frees it from the chains of these distractions which take a person from thinking of the Hereafter by occupying him with worldly concerns. Just as fasting is a shield which protects the heart from the influences of physical excessive indulgence in food, drink and sex, so I’tikaaf offers an immense hidden benefit, which is protection from the effects of excessive socialising. For people may take socialising to extremes, until it has a similar effect on a person to the effects of over-eating. I’tikaaf also offers protection from the evil consequences of talking too much, because a person usually does I’tikaaf on his own, turning to Allah by praying Qiyaam al-Layl, reading Qur’an, making Dhikr, reciting du’aa, and so on. It also offers protection from sleeping too much, because when a person makes I’tikaaf in the mosque, he devotes his time to drawing closer to Allah by doing different kinds of acts of worship; he does not stay in the mosque to sleep. Undoubtedly a person’s success in freeing himself from socialising, talking and sleeping too much will help him to make his heart turn towards Allah, and will protect him from the opposite. The connection between fasting and I’tikaaf No doubt when a person has all the means of purifying his heart by keeping away from all the things that can distract him from worship, this will be more effective in helping him to turn towards Allah with devotion and humility. Hence the Salaf regarded it as mustahabb to combine fasting and I’tikaaf. Imam Ibn al-Qayyim said: “It was not reported that the Prophet, sallallaahu ‘alaihi wa sallam, ever did I’tikaaf when he was not fasting. Indeed, ‘Aa’ishah, may Allah be pleased with her, said: ‘There is no I’tikaaf except with fasting.’” (Abu Daawood) Allah did not mention I’tikaaf except in conjunction with fasting, and the Messenger of Allah, sallallaahu ‘alaihi wa sallam, did not do I’tikaaf except in conjunction with fasting. The view that fasting is a condition of I’tikaaf was narrated from Ibn ‘Umar and Ibn ‘Abbas. It was also the view of Malik, al-Awza’i and Abu Haneefah, and different opinions were narrated from Ahmad and Al-Shaafi’ee. With regard to the words of Ibn al-Qayyim, “It was not reported that the Prophet, sallallaahu ‘alaihi wa sallam, ever did I’tikaaf when he was not fasting”, there is some room for debate. It was reported that the Prophet, sallallaahu ‘alaihi wa sallam, did I’tikaaf in Shawwaal (Al-Bukhari and Muslim), but it was not proven that he was fasting on these days when he did I’tikaaf. The most correct view is that fasting is mustahabb (recommended) for the one who does I’tikaaf, but it is not a condition of his I’tikaaf being valid. Article source: http://www.islamweb.net/emainpage/ Zakatul Fitr on behalf of a daughter who has wealth? Question:  My daughter has recently got a job that earns her about QR1,500 a month, and I have a job too. I want to know if Zakatul Fitr is due on her from her salary or is it due upon me (her mother) instead. Advise me please. Fatwa: The Prophet, sallallaahu ‘alaihi wa sallam, enjoined Zakatul Fitr on everyone, whether young or old, male or female. It is narrated in a Hadith that it should also be: “And on behalf of whomever you sustain.” [Ad-Daaraqutni and Al-Bayhaqi] Al-Albaani, may Allah have mercy upon him, graded this Hadith as Hasan (authentic), although the majority of later religious scholars graded it as weak as pointed out by Al-Haafith Ibn Hajar.  An-Nawawi, may Allah have mercy upon him, said: “If a child is wealthy, his financial maintenance and Zakatul Fitr are due on him from his wealth and it is neither due upon his father nor grandfather. This opinion was adopted by Abu Haneefah, Muhammad (ibn Al-Hasan), Ahmad and Is’haaq.” Therefore, Zakatul Fitr is due on your daughter if her salary is beyond her needs by an amount that is equal the value of a Saa‘ (about 2.5kg) of the most common foodstuff in your country on the night and day of Eid Al-Fitr. But if her salary does not suffice her, and it is you who provide for her, then it will be incumbent upon you to give Zakatul Fitr on her behalf of her, due to the command of the Prophet, sallallaahu ‘alaihi wa sallam: “And on behalf of whomever you sustain,” as has already been mentioned above. Allah knows best.

Allah the Almighty, said: Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards. [4:17] Allah says: Then, verily! Your Lord, for those who do evil in ignorance and afterward repent and do righteous deeds, verily, your Lord thereafter, (to such) is Oft-Forgiving, Most Merciful. [16:119] Thus although the companions and those who followed them say: “Each disobedient person is an ignorant person,” as has been explained in another place, this saying includes those who know it was unlawful as well. This is a proof that one is a doer of an evil deed, even though he did not hear the address that clarifies the prohibited action. If he repents of it, Allah the Almighty forgives him and has mercy on him. He does not deserve punishment except after the address has been conveyed and the proof established. If repentance and asking for forgiveness are for abandoning obligations, and for the action which one commits not knowing it is a sin while committing it, then this clarifies the many things that repentance and seeking forgiveness would cover. When repentance and asking for forgiveness are mentioned before many people, they recall the disgraceful deeds they have done. Common knowledge tells them that such acts are disgraceful, like immoral behaviour and open oppression. As for following religion without knowing it is sinful - with the exception of those who are aware of their falsehood like the religions (creeds) of the polytheists, and the distorted beliefs of the people of the Book - then repentance and asking for forgiveness in such cases is obligatory, even though their followers think that they follow guidance. The same applies to the innovators. This is why a group of predecessors - Ath-Thawri is one of them - said: Innovation is dearer to Iblis than disobedience. Because one repents from the act of disobedience and it is liable to be forgiven; while the innovator does not repent. This is the meaning of what has been narrated by a group: Allah the Almighty has withheld repentance from each innovator. Meaning that the innovator will not repent for it, because he thinks that he is following guidance. But if he repents, Allah the Almighty accepts his repentance as He accepts the repentance of the disbeliever. Whoever says that Allah will not accept the repentance of an innovator at all, he is severely mistaken. As for what is said that: Allah the Almighty does not allow the innovator to repent. It means that as long as he adheres to what he innovated and sees it as good, then he does not repent from it (thinking that he is guided). But if Allah, the Almighty, shows him its evil, (and he repented from it), Allah, the Almighty will accept his repentance in the same way as when the disbeliever sees that he is in error. It is well known that many of those who were innovating in the religion of Allah the Almighty came to know that they were in manifest error and repented from it, and Allah accepted their repentance. None knows their true number but Allah. When Ibn Abbaas (radiallahu ‘anhu) went to the Khawaarij to debate with them, about half or more of them repented. Such a portion of people who do not know the evil they commit represent a large number of people of the Qiblah, and the number is even greater among other people. So there are a great many cases of people abandoning what is obligatory, while they do not know that it is obligatory. Then when one comes to know that what he abandoned was something good, part of faith and Tawheed, that it is something for which he was commanded to repent and ask for forgiveness, as he repents for what he had done of evil deeds, (he would repent and ask for forgiveness). Thus, the repentant repents for what he had abandoned, missed, and neglected of the rights of Allah, the Almighty, just as he repents from what he committed of evil deeds; even if he committed this or abandoned that before the Message reached him. Once the Message reaches him, punishment for abandoning and committing becomes due. As for him being a doer of blameworthy deeds, and abandoning good deeds for which one would be blameworthy, he is still considered repentant as previously clarified; where we mentioned the two views, the view of those who negated the blame and punishment and the view of those who affirmed both the blame and the punishment. If it is said: “If it is not punishable, it is not disgraceful.” Then the reply can be from two views. 1. It is a cause for punishment, but this depends upon a condition, and that condition is the proof. Allah, the Almighty says: And you were on the brink of a pit of fire, and He saved you from it. [3:103] If He did not rescue them they would have fallen. Whoever stands at the brink of the fire, then his destruction depends upon falling into it. The case differs if one is far from the brink, because he is far away from perishing. Thus, those people were close to destruction and torment. 2. They are blameworthy, deficient, and hold a lower position because of this. If it is preordained for them not to be punished, they do not deserve what the safe person deserves of dignity and reward. This is a good punishment in the form of depriving them of good, and it is one of the two forms of punishment. It is known that everyone who misses a desirable action, misses its reward; but there is a difference between what he misses because he could not obtain it, and what he neglects which he already had. This falls under the category of the sins for which one is not punished. As for the one whom a Messenger was not sent to during his life, there are some narrations that Messengers will be sent to them at the gathering places on the Day of Judgment, as explained elsewhere. People disputed about obligation and prohibition. Can these be realised without punishment for abandonment? Here are the two views: 1. It cannot be achieved; since if it is not punished for, it is as if it were allowed. 2. It can be achieved; since one can be blamed even though he is not punished. [Excerpted from the book “Seeking Forgiveness” by Taqiuddin Ahmed ‘Abdul-Halim] Article source: http://www.islamweb.net/emainpage/