An accepted Hajj

Praise be to Allaah and peace and blessings be upon the Messenger of Allaah.

"The Hajj is the demonstration of the reality that in Islam all roads lead to the House of Allah, where nationality, race, and difference of doctrine are all blown away. The hajjis come from everywhere, from every country, every continent and every background. They come flying, sailing and by land. But whoever they are, wherever they come from and however they come, they are drawn by only one thing and to only one point – their desire to worship Allah at His House and perform the rites of the Hajj.

"From the moment he sets out with the intention of performing Hajj, the hajji's journey is in one sense not his own – in that he is just one of millions of others doing exactly the same thing – and yet in another sense it is uniquely his own – since within that great gathering he will stand alone face to face with his Lord in the unfolding of his own unshared individual destiny. He becomes one of the many elements heading for the crucible of Makka where the great fusing of the Muslim community takes place, where all the parts are thrown together under the most intense conditions, mixed, melted together and then finally separated out again and returned to their homes never quite the same as when they left."
A man came to visit Junayd and Junayd asked him where he had come from. He replied that he had just returned from hajj. Junayd said to him, "From the time you left your home did you also leave behind all wrong action?" "No," replied the man. "Then you never really left at all. At every stop you made on the way, did you also advance another stage on the path to Allah?" "No," came the reply. "Then you did not really make the journey. When you put on your ihram at the miqat, did you discard the attributes of selfhood as you took off your ordinary clothes?" "No." "Then you did not really take on ihram. When you did tawaf of the Ka'ba, did you witness the beauty of Allah in the abode of purification?" "No, I did not," said the man. "Then you did not really do tawaf. When you did sa'y between Safa and Marwa did you reach the rank of safa (purity) and muruwwa (virtue)?" "No." "Then you did not really do sa'y. When you went out to Mina did your muna (desires) cease?" No, they did not." "Then you never really went to Mina. When you stood on 'Arafa did you experience even a single moment of ma'rifa (direct knowledge) of Allah?" "No." "Then you did not really stand on 'Arafa. When you stayed the night at Muzdalifa did you renounce your love of this world?" No, I did not." "Then you did not really stay at Muzdalifa. When you stoned the Jamra, did you cast away from yourself everything that stands between you and your Lord." "No." "Then you did not really do the stoning. When you made your sacrifice, did you offer up your lower self to Allah?" "Then you did not really make a sacrifice and the truth is that you have not properly performed hajj at all. Return and do the hajj again in the manner I have described so that you may finally truly attain to the Maqam of Ibrahim."

Now obviously we cannot take this literally – I doubt that these days even one hajj a year would be acceptable according to Imam Junayd's stringent criteria – but what his words do indicate very clearly is that there is an essential inner dimension to the hajj. At the same time it is vital to point out that Imam Junayd's words do not involve any kind of inward/outward dichotomy, some kind of inward meaning to hajj separate from the outward form. They rather show that, like all our acts of 'ibada, every outward act of the hajj has a corresponding and inseparable inner reality without which cannot be considered complete, just as an egg without its white and yolk is no longer properly speaking an egg but merely an eggshell. This is the element of ihsan which the Prophet, salla'Llahu 'alayhi wa sallam, declared to be an integral part of our deen in the famous hadith related by 'Umar ibn al-Khattab, radiya'Llahu 'anhu. Ihsan, he said, was "to worship Allah as if you could see him, for though you cannot see Him, He sees you." The awareness of Allah ta'ala that this predicates is precisely the taqwa which Allah demands from us in connection with the rites of hajj and without it our hajj will definitely be deficient and we cannot expect the great reward promised to those who truly go on hajj for the sake of Allah alone


 Hajj – its virtues, benefits and a little about its rulings.

1. When Hajj was prescribed

According to the correct view, Hajj was made obligatory in 9AH, the year of the Delegations (al-Wufood), in which Soorat Aal ‘Imraan was revealed, in which Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence).” [Aal ‘Imraan 3:97]

2. The ruling on Hajj

Hajj is a fareedah (obligatory duty), one of the pillars of Islam. The evidence (daleel) for this is the aayah mentioned above, and there is also evidence in the Sunnah which indicates the same thing.

Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built upon five (pillars): testifying that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing regular prayer, paying zakaah, Hajj and fasting Ramadaan.” (Narrated by al-Bukhaari, 8; Muslim, 16).

3. Is Hajj obligatory straight away?

Yes, it should be done straight away. The evidence for this is the aayah referred to above. This (doing things straight away) is the guiding principle concerning the commands of sharee’ah. The evidence in the Sunnah which indicates this is as follows:

   1. Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.”
   2. (Narrated by Muslim, 1337). Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to go for Hajj, let him hasten to do it, because he may fall ill or some other problems may arise.”
      (Narrated by Abu Dawood, 1732, without the phrase “because he may…”’ also narrated by Ibn Maajah, 2883 and Ahmad, 1836).

        According to a report narrated by Ahmad “Hasten to do Hajj –i.e., the obligatory Hajj – for none of you knows what may happen to him.”

        These two reports strengthen one another. (See Irwaa’ al-Ghaleel by al-Albaani, 4/168).

The Shaafa’is say that Hajj may be delayed, because the Prophet (peace and blessings of Allaah be upon him) delayed his Hajj until 10 AH. But the answer to this is as follows:

   1. He only delayed it for one year, but they say it may be delayed indefinitely!
   2. He (peace and blessings of Allaah be upon him) wanted to purify the House (the Ka’bah) of the Mushrikeen and those who performed Hajj naked.
   3. He was kept busy with the delegations who had started to come to Madeenah one after another to announce their Islam.

(See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/17, 18)

4. It is obligatory to do Hajj once in one's lifetime

Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” A man said, Is it every year, O Messenger of Allaah? He remained silent until the man had said it three times, then he said, “If I say yes, it will become obligatory and you will not be able to do it.” Then he said, “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” (Narrated by Muslim, 1337)

5. The virtues of Hajj

There are many ahaadeeth which speak of the virtues of Hajj, including the following:

   1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.”
      (Narrated by al-Bukhaari, 26; Muslim, 83).

        An accepted Hajj means:

         1. It must be paid for with halaal money
         2. One should keep away from evil, sin and unjust disputes during Hajj.
         3. One should observe all the rituals according to the Sunnah.
         4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
         5. One should not follow it with acts of disobedience and sin.

   1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him.
   2. (Narrated by al-Bukhaari, 1449; Muslim, 1350) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.”
   3. (Narrated by al-Bukhaari, 1683; Muslim, 1349). ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him).
   4. (Narrated by al-Bukhaari, 1762). ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.”
   5. (Narrated by Muslim, 121). ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”
   6. (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200). Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”
      (Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).
The virtues of Hajj

There are many ahaadeeth which speak of the virtues of Hajj, including the following:

   1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.”
      (Narrated by al-Bukhaari, 26; Muslim, 83).

        An accepted Hajj means:

         1. It must be paid for with halaal money
         2. One should keep away from evil, sin and unjust disputes during Hajj.
         3. One should observe all the rituals according to the Sunnah.
         4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
         5. One should not follow it with acts of disobedience and sin.

   1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him.
   2. (Narrated by al-Bukhaari, 1449; Muslim, 1350) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.”
   3. (Narrated by al-Bukhaari, 1683; Muslim, 1349). ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him).
   4. (Narrated by al-Bukhaari, 1762). ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.”
   5. (Narrated by Muslim, 121). ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”
   6. (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200). Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”
      (Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).
he Prophet declared that one of the very best actions possible for a human is an accepted hajj and it is, therefore, devoutly to be hoped that all of those who go on it will bring to it the strong intention and the amount of taqwa they need to ensure that their hajj will find acceptance with their Lord. If they do they will find immediate evidence of it in their own being. They will find that their hearts have been filled with an unfading love for Allah and His Messenger and all the Muslims and they will find themselves determined to dedicate themselves from now on to the task of seeing the deen of Allah established to the fullest possible extent in their own lives and in the lives of their families and communities.

I will finish with the ayats with which Allah concludes the Sûrah, which He dedicated to the institution of hajj.

You who have îmân, bow and prostrate and worship your Lord, and do good, so that hop

Pilgrimage to Makka

 Eid Al-Adha is expected to be on or around November 27, 2009.


.........Labbayk Allahumma Labbayk................The Hajj must be performed during a specific period of time in the Islamic calendar, beginning on the 8th day of Dhul-Hijjah (the "month of Hajj"), the 12th month in the Islamic calendar. The dates of the Hajj have been set since ancient times, when the Prophet Abraham first called people to make the pilgrimage.

"Proclaim the pilgrimage among people; they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, throughout the appointed days..." (Qur'an 22:27-28).

Muslims believe that these "appointed days" (beginning with the 8th of Dhul-Hijjah) have been set since the time of Abraham, and were recognized and practiced by the Prophet Muhammad.

However, there is another type of pilgrimage to Makka, known as the umrah (lesser pilgrimage), which may be performed any time during the year. During umrah, Muslims observe some of the same pilgrimage rites as during Hajj. However, while this experience is commendable, it does not relieve one from the requirement of performing the Hajj during the appointed annual time.

Ibn Hajjar said in his book "Al Fath". "The majority of the Muslim scholars are agreed that the verse ordering people to perform Hajj was revealed in the sixth year after Hijra. Allah Says (interpretation of meaning): {And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh.}[2:196]. What is meant by "complete" is the starting of this rite to be obligatory on Muslims".
Other scholars like Al Nawawi and Ibn Al Qayyim believe that Hajj became mandatory on Muslims in the ninth year after Hijra. The reason, they put this date forward is the fact that the Prophet performed only one Hajj (The Farewell Hajj) and that was in the year ten after the Hijra. Since Hajj becomes obligatory as soon as the person have the material means to perform it and can physically do so, these scholars think that the Prophet would not delay performing Hajj three years. But the first opinion is the most sound one. The Prophet delayed his Hajj till the year ten because Makkah was before that date the place of pagans and atheists. It did not become a Muslim city until the year 8 after the Hijra. The pagans used to perform Hajj in months other than originally intended until Islam re-established the proper times.
This is why the Prophet said in the farewell Hajj: "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudar which is between Juma'da (ath-thani) and Sha'ban".(Bukhari and Muslim).


Steps of Hajj
.The pilgrims begin arriving by air, sea, and land during the weeks prior to the pilgrimage period. They usually arrive into Jeddah, Saudi Arabia, the major port city nearest to Makka (45 miles distance). From there they travel with their Hajj group to Mecca. As they approach Makka, they stop at one of the designated areas to shower and change clothing, entering into a state of devotion and purity for the pilgrimage. They then begin reciting an invocation:

Here I am, Oh God, at Your command!
Here I am at Your command!
You are without associate!
Here I am at Your command!
To You are all praise, grace and dominion!
You are without associate!

The sound of this chant (said in Arabic) echoes over the land, as the pilgrims begin arriving in Makka by the thousands for the sacred rites.

On the first official day of the pilgrimage, the millions of pilgrims that have now gathered travel from Makka to Mina, a small village east of the city. There they spend the day and night in enormous tent cities, praying, reading the Qur’an, and resting for the next day.

On the second day of the pilgrimage, the pilgrims leave Mina just after dawn to travel to the Plain of Arafat for the culminating experience of the Hajj. On what is known as the "Day of Arafat,” the pilgrims spend the entire day standing (or sitting) near the Mount of Mercy, asking Allah for forgiveness and making supplications. Muslims around the world who are not at the pilgrimage join them in spirit by fasting for the day.

After sunset on the Day of Arafat, the pilgrims leave and travel to a nearby open plain called Muzdalifah, roughly halfway between Arafat and Mina. There they spend the night praying, and collecting small stone pebbles to be used the following day

On the third day, the pilgrims move before sunrise, this time back to Mina. Here they throw their stone pebbles at pillars that represent the temptations of Satan. When throwing the stones, the pilgrims recall the story of Satan’s attempt to dissuade Abraham from following God’s command to sacrifice his son. The stones represent Abraham’s rejection of Satan and the firmness of his faith.

After casting the pebbles, most pilgrims slaughter an animal (often a sheep or a goat) and give away the meat to the poor. This is a symbolic act that shows their willingness to part with something that is precious to them, just as the Prophet Abraham was prepared to sacrifice his son at God’s command.

Throughout the world, Muslims celebrate Eid al-Adha, the Festival of Sacrifice, on this day. This is the second of the two major holidays in Islam each year.(Festival of Sacrifice) One of the two main Islamic festivals (the other is 'Id al-Fitr), this festival falls on the 10th day of the lunar month of Zul-Hijja and is the concluding act of pilgrimage to Makkah. In commemoration of Abraham's faith, sheep, goats and camels are offered to God, and the meat is distributed to the poor and needy. 'Id al-Adha is observed whether or not one is on pilgrimage)

Indeed in the time of Rasulullah (Sallallahu Alaihi Wasallam) women attended the Eid Salaah, however the practises of women for attending Mosque (adherence to rules of Hijab etc.) must be followed and practised.

Ibn 'Abbas (RA) says that the Prophet (Sallallahu Alaihi Wasallam) would take his wives and daughters to the two 'ids. This is related by Ibn-Majah and al-Baihaqi.

Ibn 'Abbas (RA) further reports: "I went out with the Prophet (Sallallahu Alaihi Wasallam) on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah, and then he went to the women and admonished them, reminded them of Allah, and ordered them to give charity." This is related by al-Bukhari.

Aisha (RA) reports that women used to come to the Musjid completely covered in their sheets (Bukhari).


1. It is preferred to make the ghusl Bath), perfume one's self and don one's best attire on the occasions of the two 'ids. ”

Ja'far ibn-Muhammad (RA) relates from his father on the authority of his grandfather who reported that the Prophet (Sallaho Alaihe Wassallam) would wear a Yemeni cloak on every 'id. This is related by ash-Shaf'i (RA) and al-Baghawi (RA).

Al-Hassan as-Sibt says: "The Messenger of Allah (Sallaho Alaihe Wassallam) ordered us to wear the best clothes we could find for the two 'ids and to apply the best perfume we could find and to sacrifice the best animal we could find." This is related by al-Hakim and in its chain is Ishaq ibn Barzakh whom al-'Azdi declares to be weak while Ibn Hibban says he is trustworthy.
Ibn al-Qayyim writes: "The Prophet (Sallaho Alaihe Wassallam) used to wear his most beautiful clothes for them and he had a special cloak that he would wear on the two 'ids and Jumu'ah.

Among the different schools of Fiqh (Jurisprudence), there are different views when it comes to the issue of the extra takbeers in the Eid prayers. However, there are NO differences amongst ‘followers of the sunnah’, when it comes to the rest of the prayer and the kutbah (sermon) which is held after the prayer.

Imaam Maalik (r) said:
"In my opinion, anyone who prays the `Eid prayer individually, whether man or woman, should say seven Takbeers in the first rak`ah, before recitation, and five in the second, before recitation."

This is the opinion of ash-Shaafi`ee - that if one misses the prayer with the imaam, he should pray two Rak`aat in order to at least attain the virtue of performing the `Eid prayer, despite the fact that he missed the virtue of praying it in Jamaa`ah with the imaam. As for the Hanafi’s school, there is no make-up for the `Eid prayer. If one misses it with the Imaam, he has totally missed it."

Umar (ra) reported:
"The travelers' prayer is two Rak`aat; the Adha prayer is two Rak`aat; the Fitr prayer is two Rak`aat; and the Jumu`ah prayer is two Rak`aat; this is their full length as came upon the tongue of Muhammad (saws)."

The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. The detailed way of performing the 'Eid prayer is as follows:

The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer.

After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way.

After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way.

The pilgrims then return to Mecca and perform seven tawaf, turns around the Ka’aba, the house of worship built by Abraham A.S. and his son. In other rites, the pilgrims pray near a place called “The Station of Abraham,” which is reportedly where Abraham stood while constructing the Ka’aba. The pilgrims also walk seven times between two small hills near the Ka’aba (and enclosed in the Grand Mosque’s complex). This is done in remembrance of the plight of Abraham’s wife Hajar, who desperately searched in the area for water for herself and her son, before a spring welled up in the desert for her. The pilgrims also drink from this ancient spring, known as Zamzam, which continues to flow today.

In the days and weeks after Hajj, many Muslims take advantage of their travel time by visiting the city of Madinah, 270 miles north of Mecca. The people of Madinah provided refuge to the early Muslim community, when they were being persecuted by the powerful Meccan tribes. Madinah became a center for the growing Muslim community, and was home to the Prophet Muhammad and his followers for many years. Pilgrims visit the Prophet’s Mosque, where Muhammad saw is buried, as well as other ancient mosques, and the many historical battle sites and graveyards in the area.

Pilgrims from outside Saudi Arabia are required to leave the country by the 10th of Muharram, about one month after the completion of the pilgrimage.

 Prophet saw sent Abu Bakr (RA)and then Ali(RA) the year that proceeded the farewell Hajj to Makkah to tell people that: "No polytheist should perform Hajj after this year, and none should circumambulate around the Kaaba in a naked state".[Reported by Imam Bukhari and Imam Muslim]
2. It is proved that only one verse was revealed to the Prophet during the Farewell Hajj. This verse is Allah Says (interpretation of meaning): {This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.}[5:3].
Omar Ibn Al Khattab(r) said: "I know for a fact, the place where it (this verse) was revealed to him (the Prophet) the day on which it was revealed to the Prophet. It was revealed in Arafat on Friday" [Reported by Imam Muslim].
.


Muhammad (may peace be upon him) performed Hajj only once. This Hajj is also known as "Hijjat-ul-Widaa".

In the 10th Hijrah year, when the unbelievers were forbidden to visit Holy Ka’bah, the Prophet (may Allah bless him and grant him peace) accompanied by fourteen thousand Muslims left Madinah for Makkah to offer Hajj. That year, the Prophet (may Allah bless him and grant him peace) offered all the Hajj rites. Hence, whatever he did became "Sunnah". Till today, all the Muslims follow it. Before this, he did not perform the complete Hajj rites. In the previous year, the Prophet (may Allah bless him and grant him peace) himself did not go to Makkah. However in the 10th Hijrah year, the Prophet  (may Allah bless him and grant him peace) performed all the Hajj ceremonies; wore the Pilgrim robe (Ahram), circumambulated the Holy Ka’bah seven times and performed "Sai" between Safa and Marva seven times.

10 years after his migration from Mecca to Medina, the Prophet Muhammad performed his Hajj, which came to be known as the "Hajj of Farewell." The Prophet told his followers: "Learn how to perform Hajj, as after this year I may not perform it." As the news spread around, people from Medina and nearby areas started assembling there to accompany the Prophet.

On the afternoon of Thursday, 24 Dhul Qada, 10 AH, the Prophet mounted his she-camel to set out for Mecca. A multitude of people, over 100,000 in number, accompanied him. Jabir, a Companion of the Prophet said, "I could see people as far as my eyes could see." On the way more people joined the caravan. When the Prophet reached a place called Dhul Halifa, he spent the night there and in the morning took a bath and put on ihram, the pilgrims’ dress, made up of two unstitched sheets (women wear normal dress and cover their heads by a scarf). Afterwards he moved towards Mecca saying the talbiyah prayer: "Here I am, O Allah, Here I am at Your service! You have no partner, here I am. All praise, grace and dominion belongs to You. You have no partner." The multitude joined him in repeating these words.

After travelling for nine days, the Prophet reached Mecca on 4 Dhul Hijjah. He first went to the Sacred Mosque. On seeing the Kabah, he said: "O Allah! increase the greatness and sublimity of Your House." And further added, "O Allah, You are peace, with You is peace. Our Lord, keep us alive with peace." Afterwards he performed tawaf—going round the Kabah seven times. As he did this, he kept calling upon God: "Our Lord, give us goodness in this world and goodness in the Hereafter, and keep us safe from the fire of Hell." When he had finished going round the Kabah, he prayed two rakat at the Maqam Ibrahim—the Station of Abraham, and went towards the Black Stone and kissed it. He moved towards Safa, saying that Safa and Marwa were one of the signs of Allah. He went up the Safa hill, till he could see the Kabah. (At that time the hills of Safa and Marwa were outside the Sacred Mosque, but now after the expansion of the grounds, they come within the boundary wall

The Prophet walked briskly between the two hills seven times and ended the walk at Marwa. Some of the seven laps he did on camel-back. Perhaps he did so that people could see him from a distance. The Prophet was staying in Mecca at a place called al-Bath. After staying there for four days, he moved to Mina on 8 Dhul Hijjah and the next morning, he moved off towards Arafat. At Arafat, he stayed in a small tent in the Arnah valley. In the afternoon he rode his she-camel as far as the middle part of the Arafat valley. Here, mounted on his she-camel, he gave a sermon which is known as the Sermon of the Farewell Hajj. Today, at this very spot there stands a mosque by the name of Nimra.

In his message to humanity, the Prophet emphasized the highest moral values. Here the Prophet announced: "No Arab is superior to a non-Arab and no non-Arab is superior to an Arab. No black man is superior to a red man and no red man is superior to a black, except through taqwa or fear of Allah. The most noble among you is the one who is deeply conscious of God."

While the Prophet was praying here, the very last verse of the Qur’an was revealed to him, and so the Holy Book was completed.

After delivering the sermon, the Prophet performed two prayers together—Zuhr and Asr. After prayers, the Prophet came to the spot in Arafat which known as the "standing place". Here, mounted on his she-camel, the Prophet prayed till sunset. He said that the prayer of this day was the best of all. The Prophet was praying with divine feelings. He was praying, the people around him were praying, some standing, some mounted on their animals—weeping and crying to their Lord for His favors, vowing for repentance and craving His blessing. It was such a great moment that the Prophet said, "Arafat is Hajj." He prayed, "O Allah, You are listening to me. You are watching my place. You are aware of my hidden and open affairs. I am miserable and needy, I am pleading to You. Asking your protection..."

After sunset, the Prophet rode towards Muzdalifa. He asked Usama ibn Zayd to ride his camel too. He went on saying Labbayk Allahumma Labbayk—"Here I am O Lord, Here I am". And the people were chanting the same. The Prophet asked people not to run, but to move slowly and calmly, as running was no work of piety. On reaching Muzdalifa, the Prophet asked his Companion, Bilal to give the call for prayers. There he said the Maghrib and the Isha prayer together. The Prophet took rest at night and in the morning after praying, he went towards a place called Mashar Haram where he offered further for prayers. Before sunrise, the Prophet left Muzdalifah for Mina, after taking seven small pebbles from there. On the way, passing through the valley of Muhssar, he asked people to move fast, as this was the place, where the People of the Elephant, who came to destroy the Kabah, were punished by Allah. This incident happened in the year in which the Prophet was born. Riding on, he reached the Jamarah, the three pillars at Mina, at which he cast seven pebbles, saying Allahu Akbar each time. The Prophet gave his second sermon at Mina, which was similar to the previous one at Arafat. Afterwards the Prophet offered his sacrifices, shaved his head and took off the ihram—the pilgrims’ dress. That was the day of the feast—(today we remember that day as Id al-Adha).

On the same day, the Prophet rode to Mecca, performed tawaf, drank water at Zamzam and returned to Mina. At Mina people came to him, asking many questions about the pilgrimage. Some said, "I delayed in doing so and so," or "I performed something before it was due," and so on. But the Prophet would tell them: "No objection, no objection! Objections are only for the person who wrongfully violates the honor of his fellow-man."

At Mina the Prophet spent three more days for the throwing of stones. In the afternoon of Tuesday, the Prophet moved to Mecca, where he stayed in a tent and slept briefly. Before the morning prayer, he went to the Sacred Mosque and performed the tawaf of Farewell.

The Prophet stayed in Mecca during Hajj for 10 days. Afterwards he left for Medina. At a place called, Dhul Halifa he rested for the night, and at the sunrise, entered his beloved city—Medina, the Radiant. When he first saw the city dwellings from a distance, words of praise started pouring from his lips: "Allah is most High. There is no deity save Him. He is One. No one is His partner. He is Lord of everything. All praise belongs to Him and He empowers all things. We are returning repentant, praying, prostrating ourselves, praising our Lord. Allah has kept His promise."The Prophet died two months after performing his Hajj.

Prophet Ibrahim builds the Kaaba and performs Hajj-2

The time for stoning Jamrat al-‘Aqabah on the day of Eid, for those who are able to do it, is from sunrise on the day of Eid, and for those who are weak and unable to cope with the crowding – women and children – the time is from the end of the night. Asma’ bint Abi Bakr (may Allaah be pleased with her) used to watch out for moonset on the night of Eid (the night before), and when it had set she would go from Muzdalifah to Mina and stone the Jamrah. The end of the time for stoning the Jamrah is sunset on the day of Eid. If there is too much crowding and a person is far away from the Jamrah and wants to delay it until night time, there is nothing wrong with that, but he should not delay it until dawn on the eleventh of Dhu’l-Hijjah.

With regard to stoning the Jamaraat on the days of al-Tashreeq – the 11th, 12th and 13th of Dhu’l-Hijjah – that starts after the sun has passed its zenith – i.e., midday when the time for Zuhr begins – and lasts until nighttime. If it is too difficult because of overcrowding etc, there is nothing wrong with stoning the Jamaraat at night, until dawn. It is not permissible to stone the Jamaraat on the 11th, 12th and 13th before midday, because the Prophet (peace and blessings of Allaah be upon him) did not stone them until after midday, and he said to the people: “Learn from me your rituals (of Hajj).” The fact that the Prophet (peace and blessings of Allaah be upon him) delayed stoning the Jamaraat until this time, even though it was very hot, and did not do it earlier in the day, when it is cooler and easier, indicates that it is not permissible to stone the Jamaraat before this time. This is also indicated by the fact that the Prophet (peace and blessings of Allaah be upon him) used to stone them from the time when the sun passed its zenith before he prayed Zuhr. This indicates that it is not permissible to stone the Jamaraat before the sun passes its zenith, otherwise doing that would be better so that one could pray Zuhr when its time began, because it is better to pray when the time for that prayer begins. The point is that the evidence indicates that stoning the Jamaraat on the days of al-Tashreeq is not permissible before the sun has passed its zenith.
Stoning Jamrat al-‘Aqabah on the day of Eid ends when dawn comes on the 11th and starts from the end of the night for the weak and others who cannot cope with the crowding.

With regard to stoning it (Jamrat al-‘Aqabah) on the days of al-Tashreeq, as with the other two Jamrahs it is to be done from when the sun passes its zenith (the beginning of the time for Zuhr prayer) and ends at dawn the following day, unless it is the last of the days of al-Tashreeq, in which case stoning should not be done during the night because that is now the 14th of the month. The days of al-Tashreeq end at sunset on the 13th. However stoning during the day is better unless – because of the large numbers of pilgrims and their thoughtless attitude towards one another – one fears death, harm or unbearable hardship, in which case it is permissible to stone the Jamaraat at night and there is nothing wrong with that. If a person stones them at night even though he does not fear these things, there is also no harm in that, but it is better to be on the safe side in this matter and not stone them at night unless there is a need to do so.

The Prophet Ibrahim builds the Kaaba and performs Hajj

The pilgrimage attracts about 3 million people from 160 countries annually and begins this year on Nov. 25,

As with the sawm (fasting), exceptions are made for those who are physically or financially unable to fulfill this obligation, and one is actually commanded not to make the hajj if to do so would cause hardship for his or her family. However, those unable to go themselves may fulfill their obligation by sending someone in their stead.

The hajj is commanded in the Qur'an - "And pilgrimage to the House is a duty unto God for mankind, for him who can find the way thither" (3:97) - and its rites were established by Muhammad, but Muslim tradition dates it back to Adam and Abraham, who were instructed by angels in the performance of the rites. The hajj was one of the last public acts of worship performed by Muhammad before his death.

"Hajj" means literally "to set out for a place". For a Muslim, that place is the Holy City of Makkah.
brahim abandons Haajar and Ishmael
The Holy Qur'an tells us that the Prophet Ibrahim was given the task of leading mankind.
And remember that Ibrahim
Was tried by His Lord
With certain Commands
Which he fulfilled:
He said: "I will make thee
An Imam to the Nations."

Prophet Ibrahim was ordered to go Makkah. When he reached Makkah, he was commanded by Allah to abandon his second wife, Haajar, and his first-born son Ishmael in this barren, rocky, uninhabited valley.
O our Lord! I have made
Some of my offspring to dwell
In a valley without cultivation,
By The Sacred House;
In order, O our Lord, that they
May establish regular Prayer:
So fill the hearts of some
Among men with love towards them,
And feed them with Fruits
So that they may give thanks.

S 14.37

The Prophet Ibrahim builds the Kaaba and performs Hajj .
The rites of the Hajj were laid down by Allah to mark historic events in the life of Prophet Ibrahim, which show his absolute and total submission to the will of Allah. Allah commanded the Prophet Ibrahim (Abraham), on one of his visits to see Haajar and Ishmael, to build the House of God (the Holy Kaaba). With the help of his son Ishmael, Ibrahim built the House of God on the ground where the Kaaba stands to this day.

The Archangel Gabriel brought from Paradise a stone, known as the Black Stone (Al-Hajar Al-Aswad), which was set into one corner of the Kaaba.
Behold! We gave the site
To Ibrahim, of the (Sacred) House,
(Saying): "Associate not anything
(In worship) with Me;
And sanctify My House
For those who compass it round
Or stand up
Or bow, or prostrate themselves
(Therein in prayer).

"And proclaim the Pilgrimage
Among men: they will come
To thee on foot and (mounted)
On every kind of camel,
Lean on account of journeys
Through deep and distant
Mountain highways;

"That they may witness
The benefits (provided ) for them,
And celebrate the name
Of God, through the Days
Appointed, over the cattle
Which He has provided for them
(For sacrifice): then eat ye
Thereof and feed the distressed
Ones in want.

"Then let them complete
The rites prescribed
For them, perform their vows,
And (again) circumambulate
The Ancient House."

Surah Al Hajj 22: 26 - 29

Soon Haajar's meager provisions of dates and water were exhausted and both mother and child became thirsty. Seeing the suffering of her son, Haajar became desperate to find water. She ran to the hill of Safa but found nothing. She then ran to the hill of Marwah. But again she was disappointed. Seven times she ran between the two hills. Suddenly, close to where Ishmael lay, water sprang from the earth by the command of Allah. This source of water was to become known as the well of Zamzam.
The first House (of worship)
Appointed for men was that at Bakka (Makkah)
Full of blessing
And of guidance
For all kinds of beings.

S.3: 96

The starting point for the circumambulation of the Holy Kaaba is where Ibrahim, by the command of Allah, placed the Black Stone in the eastern corner of the Kaaba.

In order to complete the upper part of the walls of the Kaaba, Ibrahim stood upon a large stone block which he moved along when each section was completed. When the Kaaba was finished, the large stone block was left outside the Kaaba, close to the eastern wall of the sanctuary. It became known as the Maqam Ibrahim (the station of Ibrahim).

As constructed by Ibrahim and his son, the Kaaba was a roofless, rectangular building, with two doors at ground level for access and with a semi-circular back wall.

Each year, Ibrahim returned to Makkah to perform the Hajj.

    The Prophet Ibrahim builds the Kaaba and performs Hajj
    After Ibrahim

The Hajj  is a pilgrimage to Mecca (Makkah). It is currently the largest annual pilgrimage in the world, and is the fifth pillar of Islam, a moral obligation that must be carried out at least once in their lifetime by every able-bodied Muslim who can afford to do so. The Hajj is a demonstration of the solidarity of the Muslim people, and their submission to Allah (God). The pilgrimage occurs from the 7th to 13th day of Dhu al-Hijjah, the 12th month of the Islamic calendar. Because the Islamic calendar is a lunar calendar, eleven days shorter than the Gregorian calendar used in the Western world, the Gregorian date of the Hajj changes from year to year. In 2007, the Hajj was from December 17–21; in 2008 from December 6–10, and in 2009 will be November 25–29. Ihram is the name given to the special state in which Muslims live whilst on the pilgrimage.

Preparation for Hajj or 'Umrah
If a Muslim has decided to go for Hajj or 'Umrah, it is recommended that he should record all of his debts and have them witnessed so that in case he dies during the journey, they can be paid from his inheritance. He should sincerely repent for all of his sins in compliance with Allah's command: Repent, all of you, to Allah, O Believers, that perhaps you may be successful. (24:31) It should be noted that sincere repentance involves three principles. First, remorse and sadness should be felt for the sins committed in the past. Secondly, one must stop committing such crimes against oneself and Allah. And, thirdly, a firm intention to not return to such sins in the future must be undertaken. If any of these principles are deleted, repentance becomes an unacceptable, meaningless ritual in which the one repenting is deluded into believing that he can fool Allah. If one who intends Hajj has in his possession the property or wealth of others which he has illegally obtained, he should return such properties before setting out. The wealth which is to be used for 'Umrah or Hajj should come from Halaal (permissible) sources, because the Prophet  said: Verily, Allah is Good and only accepts the good. In Islam, the ends do not justify the means. The use of Haraam (forbidden) methods to make Hajj means will destroy the Hajj and make it devoid of any blessings. Abu Hurayrah reported that the Prophet  said: If a man sets out with filthy earnings, places his foot in the stirrup (of his riding animal) and calls out: Labbayk Allahumma Labbayk (I hear your call and am coming. Oh Allah, I hear your call) - a caller will call from the heavens, You do not hear the call and you will not be pleased. Your provisions are Haraam and your earnings are Haraam and your Hajj is not blessed nor accepted. One who intends to perform Hajj or 'Umrah should make sure that his or her intention is for Allah's pleasure and not for any material or worldly gain, like trade, showing off, fame and so on. One should also choose the company of the righteous in making Hajj, for the company of the unrighteous or negligent has caused the ruin of many a Hajj. It is necessary that one who intends Hajj or 'Umrah learn as much about these rites as he or she can before setting out, in order to avoid unnecessary confusion and acts which could ruin these rites.

Types of Hajj

The way in which the pilgrimage to Makkah can be performed and the regulations governing its rites vary according to where the pilgrim lives or whether one intends to make 'Umrah along with Hajj or whether one wants to offer an animal sacrifice or not. These variations have been traditionally grouped into three categories and referred to as the three types of Hajj: Hajj Ifraad, Hajj Qiraan and Hajj Tamattu'. Any one of these three methods, if performed according to their regulations without doing any actions which invalidate them, fulfill the compulsory Islamic requirement of Hajj once in a lifetime. The three permissible kinds of Hajj with the rules and regulations governing each of them are as follows:

Hajj Ifraad (Isolated Hajj)
This refers to Hajj performed by itself without 'Umrah and the pilgrim performing this type of Hajj is called a Mufrid. Such a pilgrim is required to enter the state of Ihraam with the intention of doing Hajj only.

Regulations concerning Ifraad
1. Although the Mufrid may offer an animal sacrifice if he wants to, he is under no obligation to do so.
2. If a pilgrim who has made intentions of Hajj Ifraad, performs 'Umrah during the months of Hajj (Shawwaal, Dhul-Qa'dah and Dhul-Hijjah) prior to the beginning of the Hajj rites proper (the eighth of Dhul-Hijjah), he is no longer considered Mufrid. He must now shift to one of the other two types of Hajj combine 'Umrah along with them and their regulations must instead be followed.
3. ..On arrival in Makkah the Mufrid is required to make Tawaaf (circling) of the Ka'bah known as Tawaaf al-Qudoom (the arrival circuit).
4. ..This is the only type of Hajj allowed for those living within the boundaries from which Ihraam is put on. These boundaries are known as Meeqaat.

Hajj Qiraan (Accompanied Hajj)
This is Hajj combined with 'Umrah without coming out of Ihraam, and the pilgrim performing this type of Hajj is known as a Qaarin. The Qaarin should enter the state of Ihraam with the intention of performing 'Umrah and Hajj together.

Regulations concerning Qiraan.
1. For Hajj Qiraan, the 'Umrah has to be done within the months of Hajj (Shawwaal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah) and completed before beginning the rites of Hajj.
2. The Qaarin should clip his hair after 'Umrah instead of shaving it.
3. The Qaarin is not allowed to come out of the Ihraam no matter how long the period between his 'Umrah and Hajj may be.
4. The Tawaaf made for 'Umrah takes the place of Tawaaf al-Qudoom.
5. The Qaarin must sacrifice the animal which he brought along with him from the boundaries known as the Meeqaat.
6. Hajj Qiraan can only be performed by those living outside the Meeqaat. The proof for that is Allah's statement: This concession is only for those whose homes are not near the sacred mosque. (2:196)

Hajj Tamattu' (Enjoyable Hajj)
'Umrah is also combined with Hajj under this type; however, a new Ihraam is made for the Hajj. The pilgrim performing this type of Hajj is known as a Mutamatti'. The name Tamattu was chosen because the Mutamatti' is allowed to come out of Ihraam after the completion of his 'Umrah, and enjoy all the pleasures, which were allowable prior to Ihraam, including sex.

Regulations Concerning Tamattu'
1. The 'Umrah has to be within the months of Hajj and must be completed before beginning the rites of Hajj.
2. The Mutamatti' should clip his hair instead of shaving it to come out of his state of Ihraam.
3. After completing 'Umrah, the pilgrim making Hajj Tamattu' must come out of his or her state of Ihraam.
4. After coming out of the Ihraam of 'Umrah, the Mutamatti' is allowed to do everything that was permitted before going into the state of Ihraam.
5. The Mutamatti' is obliged to offer an animal sacrifice, but if he is unable to do so, he is required to fast for ten days according to Allah's statement: But if someone can not afford a sacrifice, he can fast three days during Hajj and seven days after returning home. That is ten days in all. (2:196)
6. The Tawaaf made for 'Umrah takes the place of the arrival Tawaaf (Tawaaf al-Qudoom).
7. Hajj Tamattu', like Qiraan, is only to be done by those living outside the Meeqaat.

Meeqaat
A Meeqaat is a fixed place beyond which it is not permissible for a pilgrim (of Hajj or 'Umrah) to proceed towards Makkah without making Ihraam (putting on the garments and making the intention). There are five such Meeqaats surrounding Makkah.
(a) Dhul Hulayfah - This Meeqaat is now known as Aabaar 'Alee (the wells of 'Alee) and it is situated about a mile and a half outside of Madeenah. It is for the people coming from the direction of Madeenah and its vicinity from the north and it is also the farthest Meeqaat from Makkah (approx. 750 km.).
(b) Dhaatu 'Irq - This is the designated Meeqaat for the people coming from the direction of Iraq. It is about 42 miles from Makkah.
(c)     Al-Juhfah - Today Al-Juhfah is an abandoned village north west of Makkah near the town of Raabigh on the Makkah - Madeenah road. Consequently, people coming from Syria and its direction begin their Ihraam for Hajj and 'Umrah from Raabigh.
(d)     Qarn al-Manaazil - This Meeqaat is now called as-Sayl and it was set for the people of Najd and the East. It is situated just outside of Taaif.
(e)     Yalamlam - Yalamlam is the Meeqaat designated for people coming from Yemen and its direction (south). It is about 30 miles south of Makkah. These Meeqaats have all been fixed by statements of the Prophet(SAW)  which are recorded in Hadeeth collected by al-Bukhaaree and Muslim. They were set by the Prophet (SAW) for people living in particular areas outside of their boundaries, however, a pilgrim may use any Meeqaat he or she wishes. For those living within the boundaries of the Haram, their Meeqaat for Hajj is their houses. But, if they intend to perform 'Umrah, they have to go outside the boundaries of the Haram in order to enter the state of Ihraam.

A pilgrim intending Hajj or 'Umrah who reaches these Meeqaats or extensions of them by land, by air, or by sea, must enter the state of Ihraam. The Prophet saw said, They (the Meeqaats) are for whoever comes to them intending Hajj or 'Umrah, other than those living within them. Hence, it is better for those coming by air to bathe before riding the plane, unless there is an in-transit stop on the way where this can be done. When the Meeqaat is neared, the garments of Ihraam should then be put on and the intention made. However, the clothes for Ihraam may also be put on from one's house and the intention made later when the Meeqaat is neared or crossed. It should be noted that Jeddah is not a Meeqaat, and thus Ihraam can not be made from there by those coming into the country in planes, ships or cars. One should put on Ihraam on the plane or before boarding the plane. If one made Ihraam from Jeddah, he is required to go back outside of the nearest Meeqaat and make Ihraam again or else he will have to sacrifice an animal in Makkah to make up for the mistake.

As for businessmen or others not intending Hajj or 'Umrah, Ihraam is not necessary for travelling in and out of the Haram area. This is confirmed by the fact that when the Prophet  and his followers entered Makkah in the 8th year as conquerors, no one wore Ihraam. As for those living within the Meeqaats, they make their Ihraam for Hajj from their houses, but they are required to go out of the Haram if they intend to make 'Umrah, based on the Prophet's  command to 'Aa'eshah's brother, Abdur Rahmaan, to take her out of the Haram boundaries and let her make Ihraam from there. (People commonly go to Tan'eem, which is where 'Aa'eshah(R.A) went, but anywhere outside of the boundaries of the Haram is sufficient.) Her 'Umrah at this point after Hajj was due to her inability to do so before Hajj because of menstruation. It should be noted that neither the Prophet  nor his companions made 'Umrah after Hajj, as is the popular practice among people now.

There are three types of ihram and they are as follows:

Tamattu`: At or before reaching the miqat (the place where one must enter ihram), the person enters into ihram for `Umrah only. He performs `Umrah first, then goes out of ihram until 8 Dhul- Hijjah, when he or she enters into ihram again for Hajj. This is the most common type for people from outside of Saudi Arabia.

Qiran: The person enters into ihram for both `Umrah and Hajj, and does not go out of ihram until the Day of Sacrifice (`Eid Al-Adha) at Mina. In this type of Hajj, the pilgrim has to stick to the restrictions of ihram for a longer period of time.

Ifrad: The person enters into ihram only for the Hajj and takes it off only on the Day of Sacrifice.

If a person puts on ihram with the intention of performing whatever Allah has prescribed for him without specifying any of the three kinds due to lack of knowledge, his ihram is considered to be lawful and valid.

    Scholars have said: "If such a person utters Talbiyah like others with the intention of performing the rituals (of Hajj), but says nothing verbally, nor forms an intention in his heart, nor specifies whether it is tamattu', ifrad, or qiran Hajj that he intends, his pilgrimage would still be valid, and he will be reckoned to have made one of the three kinds of Hajj.


Du'aas (Prayers) of Travel
When one begins the journey by being seated in his or her means of transportation (whether animal, car, airplane, boat, etc.), it is recommended that Allah's name be mentioned. The Prophet  had advised that any affair not begun with Allah's name is deficient (of its full blessings)

The traveler should then say Allahu Akbar (Allah is the greatest) three times, followed by the following Qur'anic Du'aa which the Prophet  said on journeys:

Subhaanalladhee sakhkhara lanaa haadhaa wa maa kunnaa lahoo muqrineen wa innaa ilaa rabbinaa lamunqaliboon.
Glory be to the One who subdued this (vehicle) for us, for we were unable to subdue it. And verily we will return to our Lord. (43:13-14)

Upon completion of the previous du'aa the traveler is also recommended to add the following Prophetic Du'aa for travelling:

Allahumma inni as'aluka fee safari haadhaa al-birra wat-taq-waa wa minal-'amal maa tardaa.
O Allah! Verily, I ask of You in this journey of mine righteousness and piety, and the type of conduct which will please you).

Allahumma hawwin alaynaa safaranaa haadhaa watwi 'annaa bu'dah
Oh Allah! Make this journey of ours easy for us and make its distance short
Allahumma antas-Saahibu fis-safar wal-khaleefatu fil-ahl
O Allah! You are the most important travel companion and representative for the household.

Allahumma innee a'oodhu bika min wa'thaa as-safar wa ka'aabatil- mandhar wa sooil-munqalab fil-maali wal-ahl.
Oh Allah! Verily, I seek refuge in you from the hardship of the journey and depressing sights and bad fate in my wealth and family.

The traveler for Hajj or 'Umrah should also occupy his mind and faculties of speech with righteous thoughts, words, and deeds. He should be careful to make all of his Salaahs in Jamaa'ah (congregation) and to do righteous deeds for his travel companions as well as all whom he meets. He should also avoid loose or lewd congregations, Haraam conversations

The Holy Prophet of Islam (S.A.W.) stated: Everyone who wants the world and the hereafter should perform hajj rituals.
The prophet of God (S.A.W.) looked at the strings of camels taking Hajis to the pilgrimage of God's House and said: They don't take steps unless it is taken as a good deed, they don't take steps unless it vanishes a sin of them. And when they finish their ceremony of Hajj, they will be told: "You have made a building, don't destroy it. Your sins are forgiven. From now on, do good deeds."

Imam Hussain ibn Ali (R.A) says: Shake hands with Hajis and the people whom have performed the Hajj rituals and Umrah and salute them before they make sin.

So why do we not cry today?

So why do we not cry today?

 Hadith - Qudsi 22

Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

The Signs of Fear:

Know! Dear Muslim brothers and sisters. We can find out whether we fear Allah or are oblivious of him through some simple tests. Here are some of them:

   1. The tongue informs us: if we talk evil, backbite and engage in frivolous gossip, it shows that there is very little concern. We should engage our tongues in the remembrance of Allah, in the recitation of the Quran and in circles of knowledge.
   2. In the heart we should expel hatred, enmity and jealousy and replace them with well-wishing and care for Muslims
   3. We should be careful of what we put in our stomachs.
   4. Our eyes should not wander off to look at haram objects.
   5. Our feet should not walk towards haram places.
   6. We should not extend our hands for haram purposes.
   7. We should be concerned in our good deeds that we don't perform them for anyone else except Allah.

At this point, you are not alone in the room where you are reading this. Even at times when you think you are alone you have never really been alone. Allah's appointed angels are constantly monitoring and inscribing everything that you do. The moment you say a word they write it down. Your every step, every thought, everything that you do, including obligations which have been postponed, are all recorded without omission.
These angels do not discriminate between minor or major actions. Even when you are asleep they are constantly with you. They fulfil their obligations without error. They are never forgetful or erroneous, they carry out their task faultlessly. By the same token, your appointed angels of death are also waiting. What are they waiting for? For your predestined time to be fulfilled. When your appointed time of death reaches you, it is they who will take delivery of your soul.

As well as these, there are other witnesses which we have not yet mentioned, the ones you do not think about, these are your secret witnesses; your hands and skin. On the Day of Judgment, all these witnesses will congregate, and with Allah's permission they will speak and give their testimony about you. If you happen to be one of those who did not fear Allah, or if you were not a cautious person they will, testify against you.

Humanity has been created to worship Allah and is constantly being tested. A person's temporal existence on average is about sixty years, it is not much time before one is eventually brought before Allah to give account for every second of one's life. When everyone learns of what they have earned on Earth through the evidence provided by these witnesses, Allah will then decide on the kind of eternal life appropriate for them. If a person possesses good deeds he will be given his Book in his right hand and that person will be eternally saved. However, if he is among those whose Books are given in their left hands, he will then say:

… If only I had not been given my Book and had not known about my Reckoning! If only death had really been the end! My wealth has been of no use to me. My power has vanished. (Surat al-Haqqa: 25-29)

From here on he will be apprehended, dragged facedown and taken to Hell, never to be released.

The reason behind this terrible end, is that people never imagined that their every action would be recorded and would one day be revealed and accounted for, hence they passed their lives carelessly without fearing Allah or His warnings. A person such as this who does not possess a definite form of belief in the Hereafter, in the Day of Judgment or in a terrorizing place of punishment for wrong actions and careless behavior, like Hell, will not mind ignoring Allah's boundaries.

This is why fear of Allah is a very strong indicator of faith in Allah and an important indicator of what to expect in the eternal Hereafter. The only way to safety is founded upon fearful awareness of Allah and scrupulous caution.

The Day of Judgment is a fearsome reality to be reflected upon with awe so that it becomes impossible to remain unaffected by it. However, this fear is only applicable to people of faith and is a particular type of fear because Allah has described what will happen on the Day of Judgment in numerous Qur'anic verses; the scribes, witnesses and the enormous congregation of people. This is an absolute certainty, which is unconditionally accepted by true believers who are fearful of facing such a terrifying ordeal.

Everything you do is immediately recorded, even as you are reading this book. You are fast approaching the day when you will be called by Allah to account for your actions. So we hope to be amongst those who have earned Allah's pleasure through fearful awareness of Him:

... Take provision; but the best provision is taqwa of Allah. So have taqwa of Me, people of intelligence! (Surat al-Baqara: 197)

(Taqwa means consciousness, awe or fear of Allah, which inspires a person to be on guard against wrong action and eager for actions which please Him.
The concept of taqwaa is always linked to ibaadah in the Qu'raan. 'Ibaadah can be defined as: to do what Allah has commanded and to avoid what He has prohibited. 'Ibaadah has also been defined as a concept that includes all actions that Allah loves and approves of, whether they are actions of the heart, the tongue or the limbs. So taqwaa is linked with doing what is correct and avoiding that which is wrong. Taqwaa is the fruit of doing the actions of 'Ibaadah. In other words, if one does what Allah has commanded him to do, and abstains from that which he has been forbidden, he will achieve taqwaa. Allah mentions in His Book ( that means ):

" O you who believe ! Fasting is prescribed for you as it was prescribed for those before you, that you may become muttaqoon ( those who have taqwaa or piety )." [ Al-Baqarah 2:183 ].

In this aayah and in many others, Allah has shown us that taqwaa is the result or fruit of doing actions of ibaadah.  

Taqwaa means: to cleanse or purify the heart and the soul. This fact is proven by some ayaat in Suorat ush-Shams in which Allah (SWT) says (what means)

" By the sun and its brightness, by the moon as it follows it, by the day as it shows its brightness, by the night as it conceals it, by the heaven and its wondrous make, by the earth and all its expanse, and by the soul and He Who perfected it in proportion, then He showed it what is wrong for it and what is right for it - indeed he succeeds who purifies it, and he fails who corrupts it." [ Ash-Shams 91:1-10 ].

Allah begins this soorah by taking seven oaths. Whenever Allah begins a soorah or an ayaah with an oath, He (SWT) does so to bear witness to the fact that whatever follows this oath is very important and essential for us to understand. Therefore, we should pay very close attention to what is being said, and reflect upon its meanings. To cleans one's heart and to purify the soul, one must perform righteous actions that Allah has enjoined upon us, and our destruction lies in doing the actions that Allah has forbidden. As Allah is the Guardian and Protector of the Soul, we should do every good deed hoping for Allah's Mercy and fearing His Punishment, having full reliance and trust in Him .

The Fruits of Fear:

Ghazali (rahmatullahi `alayhi) sais: ‘Fear rips away desires and muddens luxuries so that cherished sins become reprehensible, just as a honey lover is repelled by it when he learns that it has poison in it. This is how fear burns desires; disciplines the organs; subordinates the heart and gives it tranquility. It also enables the heart to rid itself of pride, hatred, and envy; and it leaves it absorbed in it (fear). Hence, the heart becomes preoccupied with its own worries and looks towards its best interest in the long run. It is then engaged in only matters like meditation, self-analysis and struggle. It cherishes its time and moments.’ [Ihya: 4/160]

Weeping of the Prophet, sallallahu `alayhi wa sallam

The Prophet, sallallahu `alayhi wa sallam, said to `Abdullah ibn Mas`ood, "Read to me the Qur'an." He said, "O Messenger of Allah! Should I recite to you and it was revealed to you?" He said, "Yes, for I like to hear it from others." "I recited Soorat an-Nisaaa' until I reached the ayah,

    "How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?" [An-Nisaa' (4):41]

He then said, 'Stop now.' I found that his eyes were tearful." [Fath al-Bari 8:712]

Abdullah ibn ash-Shikhkheer, radhiallahu `anhu, said: "I saw the Messenger of Allah, sallallahu `alayhi wa sallam, praying with us, and I heard the sound of his weeping coming out of his chest, which was like the sound of a boiling pot." [Abu Dawood, An-Nasaa'i, and At-Tirmidhi in ash-Shama'il, authenticated by Ibn Khuzaymah, Ibn Hibban and Al-Hakim]
The righteous have cried, the worshippers have cried and the believers have cried. And in this time there are people by whom a complete year passes and they do not drop a single tear from the fear of Allah.

O Allah we seek refuge with you from hard hearts. O Allah soften our hearts to Your remembrance!

    "Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest." [Ar-Ra'd (13):28]

    "The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur'an) are recited unto them, they increase their Faith; and they put their trust in their Lord (Alone)." [Al-Anfaal (8):2]

Abu Hurairah (radhiallahu anhu) narrated that “Allah’s Messenger (sallallâhu  ‘alayhi wasallam)  was asked, “Who are the most honorable of the people?” The Prophet (sallallâhu  ‘alayhi wasallam)  said, “The most honorable of them in Allah’s Sight are those who keep their duty to Allah and fear Him…”  (Bukhari 6/211)

Verily, Allah (Subhanahu wa ta’ala) is the Only One Who deserves our fear.  We should fear Him Alone as He knows the secrets of our hearts and is well acquainted with all that we do (5:7-8). Allah (Subhanahu wa ta’ala) says:

“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam.  And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves...” (3:102-103)

“It is only the Evil One that suggests to you the fear of his votaries: be not afraid of them but fear Me if you have faith.”  (3:175)

So why do we not cry today? We do not cry from the strength of the hardness of our hearts and our hearts' attachment to this world. So our hearts have hardened and our eyes have dried.

We are distant from our Lord. Had we been close our hearts would not have hardened. So he, who spends a whole week without his eye dropping a tear, let him sit and supplicate and humble himself. Maybe his heart would soften and his eye would drop a tear. And if his heart doesn’t drop a tear, then let him open the Book of Allah and read its ayat with contemplation, humility and submissiveness. So if his eye cries, his heart fears and his soul humbles he has succeeded; and if he continues in the state of the hardened heart, let him sit in a dark room and weep over his state, for his heart has died.

Abu Said (radhiallahu anhu) narrated that the Prophet (sallallâhu  ‘alayhi wasallam)  mentioned a man from the previous generation or from the people proceeding your age whom Allah had given both wealth and children. The Prophet (sallallâhu  ‘alayhi wasallam)  said, “When the time of his death approached, he asked his children, 'What type of father have I been to you?' They replied: 'You have been a good father.' He said, 'But he (i.e. your father) has not stored any good deeds with Allah (for the Hereafter): if he should face Allah, Allah will punish him. So listen, (O my children), when I die, burn my body till I become mere coal and then grind it into powder, and when there is a stormy wind, throw me (my ashes) in it.' So he took a firm promise from his children (to follow his instructions). And by Allah they (his sons) did accordingly (fulfilled their promise). Then Allah said, 'Be!' and behold! That man was standing there! Allah then said, 'O my slave! What made you do what you did?' That man said, 'Fear of You.' So Allah forgave him.”   (Bukhari 8/488)

We Must Not Insist On Disobeying Allah.

.....................In The Name of Allah,The Most Merciful,The Most Kind.......................
                     ..............Five ways to disobey Allah!..........

Ibn Qudamah Al-Maqdisi mentions a conversation between a young lad and the great scholar Ibrahim Bin Adham in his book Kitab At-Tawwabeen, page 285.

The young boy: O Abu Ishaq, I am wronging my soul, advise me with something that’ll hold me back from disobeying Allah and breathe new life into my heart.

Ibrahim Bin Adham: Alright. If you take five things from me and fulfill them, you can disobey Allah the Almighty all you want and no harm will come to you.

Young boy: (Interested) Ok, tell me.

Ibrahim Bin Adham: One, if you want to do other than what Allah wants you to do, then do not eat the food that He provides you.

Young boy: Then where am I supposed to eat from when all the food on earth is from Allah?

Ibrahim Bin Adham: Dear lad, is it right that you eat the food Allah the Almighty has given you and then go off and disobey Him?

Young boy: No it is not right. What is the second?

Ibrahim Bin Adham: Two, if you want to live life to the fullest in disobedience of Allah, then don’t live on His land.

Young boy: That’s harder than the first. Where shall I live when all that is in the east and west the belongs to Him?

Ibrahim Bin Adham: Dear boy, is it right that you eat His food and live in His land, yet still insist on turning your back when He calls you?

Young boy: No it’s not right. What’s the third?

Ibrahim Bin Adham: If you want to disobey Allah, yet still eating the food He gave you and still living in His land, then find a place where He can’t see you.

Young boy: O Abu Ishaq, how can that be so when Allah is the All-Seeing and All-Knowing of all that happens, even what the heart whispers?

Ibrahim Bin Adham: Dear boy, is it right that you eat His food and live in His land and disobey Him while He watches you and what you are exposing?

Young boy: No it’s not right. What’s the fourth?

Ibrahim Bin Adham: When the angel of death comes to snatch your soul, tell him to grant you a day so that you can sincerely ask Allah for forgiveness and change your life.

Young boy: He won’t grant me that.

Ibrahim Bin Adham: Dear boy, if you find yourself helpless to put off death for just one day and you know that it cannot be delayed by your wishes, how do you expect to win?

Young boy: (With a sigh) What is the fifth?

Ibrahim Bin Adham: When the gatekeepers of Hell will come to drag you away on your face to Hellfire refuse to go with them.

Young boy: Nothing will stop them.

Ibrahim Bin Adham: How do you expect to be saved then?

Young boy: Enough, Abu Ishaq. (And he lowers his head crying). O Allah, forgive me for my transgression.

Epilogue: Young boy went on to become a student of Ibrahim Bin Adham. He repented to Allah sincerely and lived an upright life with his teacher until death parted the two.

Imam Ibrahim Bin Adham died over a thousand years ago in the year 778 CE..

...................Can We Disobey Allah Without His Bounties?...................

Allah the Highest created the Heavens and the Earth, and put Adam and His descendants on Earth, giving us all provisions we need.

Allah the Highest provided us with what we need in our bodies to live, work and multiply, and with the means of life on earth of food, water, air and material.

Also Allah the Highest sent us the guidance to live according to His Way, which we choose to obey or disobey.

Whether we obey or disobey Allay the Highest, we can not do without the bounties He bestowed upon us, in ourselves like health and senses and in our provisions, money, food etc.

One can not steal without health, eyesight, hearing and other thing. An Adulterer can not commit adultery without health and wealth and senses. So on is the case in all kinds of disobedience.

There is no way of knowing the extend of Allah’s bounties upon us, for the more we know, the more we know of Allah’s bounties. Allah the Highest said:
“AND IF YOU TRY TO COUNT ALLAH’S BOUNTIES, YOU WILL NEVER COUNT THEM, INDEED ALLAH IS MOST FORGIVING AND MOST COMPASSIONATE”. (S: 16 A: 18)

To us, Allah’s bounties can be one of two things:
- Bounties he uses to obey Allah and please Him.
- Bounties which will tempt him to do wrong and evil, disobeying Allah the Highest. Such person, the more of Allah’s bounties he will have, the more able he will be to disobey Allah and to do wrong. For this person, giving us more, is giving us leeway to do more wrong.

Let us look at ourselves to see if Allah’s bounties upon us increased our obedience or disobedience of Allah. If it increases our obedience, let us be thankful. If it increases or disobedience, let us try to put ourselves right before we become of those about whom Allah the Highest said:
- ALLAH MOCKS THEM, AND GIVES THEM LEEWAY IN THEIR WICKEDNESS TO KEEP WONDERING BLINDLY. (S:2 A:15)
- 
“AND GIVE THEM LEEWAY; MY PLAN (FOR THEM) IS FIRM INDEED”. (S:7 A:183)
- “THOSE WHO DENY OUR AYAHS, WE WILL LEADING THEM FROM WHERE THEY DO NOT KNOW”. (S:7 A:182)

Those, Allah the Highest left them and let them disobey, not out of pleasure with them, but to the contrary out of Displeasure and Anger.

We all commit sins, but we have to start being more serious at minimizing them to the least. You are not asked to be perfect or sinless, but today we want to promise Allah and ourselves that we will never insist on a disobeying Him. Search within yourself for the sins you do and you know that they are wrong and be determined to stop them. It is understandable if you forget or get weak and do them again, but quickly repent and ask Allah for His forgiveness and renew the promise. We Must Not Insist On Disobeying Allah. Its a Divine Law "When people insist on disobedience, they are destroyed."
Look back in history. Why did Adam and Hawwa (Eve) leave Paradise? It was because of disobedience. Why was Shaytan (Satan) cursed and expelled from the mercy of Allah? It was because he insisted on a sin (arrogance). Look at the people of Lut, what happened to them? They were destroyed because of their sins. They refused to follow the guidance of Allah and insisted on committing their enormous sin (sodomy). Allah the Almighty says, "But the (mighty) Blast overtook them before morning, And We turned (the cities) upside down, and rained down on them brimstones hard as baked clay. Behold! in this are Signs for those who by tokens do understand" (15:73-75). Muslims!! Do you see the danger of insisting on disobeying Allah? Try your best not to commit sins, and if you do, quickly repent and be determined not to do it again.

Anas ibn Malik asked A'isha (R.A.)) the wife of Prophet Muhammad (pbuh) and the Mother of the Believers: "O Mother, when does the Earth shake and quake (zalzala)?" She replied, "O Son, its when drinking intoxicants spreads, as well as adultery and other forms of disobedience. Then Allah tells the Earth to shake and quake." So Anas asked, "Is it as a punishment?" She replied, "No! But it is mercy for them (so they may wake up)." Prophet Muhammad (pbuh) said, "If disobedience spreads in my Ummah, Allah will overwhelm them with calamities."

Never think that tiny sins don't matter because they accumulate and cause grave consequences on the long run. Like a drop of water that might seem harmless, but when these drops of water get together, they make a flood that wipes out cities.

Let tonight be a night of sincere repentance. Ask Allah to forgive your sins and promise Him and promise yourself that you will resist committing sins with all the power you have.

Imam Ali (R.A)) said: "No calamity has descended except by disobedience, and no calamity is repelled except by repentance."

We ask Allah the Highest for His Protection from His Displeasure and Anger. Amen

:"Do you know what backbiting is?"

Backbiting – mere words – but they are words that bring upon the one who utters them shame and ignominy and that consign him to the Fire. Such a person has given in to his vain desires and succumbed to his destructive tendencies.
Backbiting is one of those Islamic topics that often gets sidelined. Appearing as one of the frequent tarbīyyah topics in common circles and gatherings, the issue may be forgotten or ignored. This is severely problematic, as backbiting is one of the most devastating sins a person can ever commit, and not keeping ourselves reminded about it can lead to grave consequences.

Instant gratification. That’s what one finds when one indulges in some deeply heart-warming gossip.
I’m sure many of us have been in a similar situation. While the fairer sex is famous for gossip and back-biting, I have come across many men, who can just as easily bad-mouth a person behind their back — and thoroughly enjoy it. I always thought it was good revenge for those who wronged me, until an ugly head called conscience showed itself.
After a long conversation of apparent ‘revenge’ on my offenders, a bad feeling crept up inside me. A guilt I couldn’t explain, and a feeling of remorse that I couldn’t quite place my finger on. There came a time when I questioned the very idea of back-biting — simply because it made me feel sick inside.
Life is governed by karma, what goes around comes around. That thought began creaking my grey matter (which, my better half affectionately calls idle) into action. Did that mean life itself would avenge my offenders in its own way and at its own sweet time, and that I had no need to stoop to their level behind their backs? I wondered.
Some things that are haram in this life, however, won’t be found in Jannah. One of them is backbiting.

In Surat an-Naba, Allah [swt] says,

“There they shall neither hear ill speech nor any falsehood.” 78:35

Here, Allah clearly states that one thing that’s forbidden to us now will always be forbidden, even in Jannah, is backbiting (along with other forms of evil speech).

Imam Nawawi said:
"Be aware that it is incumbent upon every competent Muslim to guard his tongue against all kinds of talking except when it is evident that talking will be a means of beneficence. When talking and being quite are both equal as a prudent measure, then the Sunnah is to abstain from talking. Because often even lawful talking may lead to unlawful or distasteful matters. This is common practice."

Usually "back biting" is the equivalent of "back stabbing." That is, you smile at someone and pretend to be friendly, but when they're away you'll tell their secrets and say terrible things about them.

Islam, the religion founded by Prophet Mohammed, means submission to the will of God. It is a religion of self-surrender, acceptance of the revelations and following the commands of God. Islam establishes a universal brotherhood of man. Islam teaches that "No man is a true believer unless he desires for his brother that which he desires for himself. God will not be affectionate to that man who is not affectionate to God's creatures. He is the most favored of God from whom the greatest good comes to His creatures."

In Islam, abuse, anger, avarice, back-biting, blood-shedding, bribery, dishonesty, drinking, envy, flattery, greed, hypocrisy, lying, miserliness, pride, suicide, violence, wickedness, warfare, etc., are deprecated and virtues such as brotherhood, charity, cleanliness, chastity, forgiveness, friendship, gratitude, humility, justice, kindness, love, mercy, moderation, modesty, purity of heart, righteousness, truth and trust are enjoined. (9)

The Qur'an states: (10) Those who abstain from vanities and the indulgence of their passions, give alms, offer prayers, and tend well their trusts and their covenants, they shall be the heirs of eternal happiness.   

Backbiting & Slander - an Islamic perspective
And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (Quran 24:16)
A commentary on one of the most destructive of major sins

Islam is a religion of peace, love and compassion. Lies, suspicion, back biting, slander and gossip are totally alien to Islam. In fact they are considered amongst the most destructive of major sins. This is so because these sins sow enmity and discord among the Muslim Ummah and lead to its destruction. They cause hostilities between people of the same household, and between neighbors, friends and relatives.

Islam demands that our relationship with mankind should be one of sincerity and responsibility. It should be one where we have respect for the honor, reputation and privacy of others. Islam teaches us that we are not only held accountable for our own attitudes and actions but also for anything else over which we have control or influence over, in our society or the world around us.

Verses: Let's see what the Quran states about backbiting and slander - This is the Book, in it is guidance sure, without doubt, to those who fear God. (2:2)

God has forbidden the believers from backbiting

O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear God, verily, God is the one who accepts repentance, Most Merciful. (49: 12)

When we reflect deeply over this assimilation it should be enough to keep us away from backbiting!

Do not treat the issue of Backbiting & Slander with indifference because it is a great sin

Behold, you received it on your tongues, and said out of your mouths things which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of God (24: 15)

Many of us back bite and gossip without thinking. We think it is minor matter, however God reminds us to be careful and even though we think we are doing something little it is in fact very big in the sight of Allah(.God)!

God teaches us to speak out against Slander and try to put a stop to it
Allah swt said:
And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (24:16)

Many people are so busy spreading the slander they hear that they do not even stop to think if it is true or not.

Shaitan (Satan) wants us to use our tongue to create conflict and hatred

Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy. (17:53)

Are we falling into Shaitan's (Satan's) trap? We can all analyze ourselves.

Hadiths: Let's see what Prophet Muhammad  said about Backbiting in the hadiths. God states in the Quran - You have indeed in the Messenger of God an excellent pattern of conduct. (33:21)

The definition of Backbiting & Slander

Prophet Muhammad  said :"Do you know what backbiting is?" They said, "God and His Messenger know best." He then said, "It is to say something about your brother that he would dislike." Someone asked him, "But what if what I say is true?" The Messenger of God  said, "If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him." (Muslim)

We should guard our tongue from sins and use our limbs in acts of obedience

Prophet Muhammad  said : "Who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse, I shall guarantee him entrance into Paradise." (Bukhari and Muslim)

The definition of the best muslim

"I asked the Messenger of God : Who is the best Muslim? The Messenger of God replied, "He is the one from whom Muslims are safe from the evil of his tongue and hands." (Muslim)

Deriding people in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting.

We need to beware of the slipping of our tongues

"When man wakes up in the morning each day, all parts of the body warn the tongue saying, ‘Fear God as regards us for we are at your mercy; if you are upright, we will be upright and if you are crooked, we become crooked.’" (At-Tirmidhee)

Backbiting and slander .

Backbiting and slander is so widespread that it has become the topic of people’s meetings and an avenue for expressing their anger, misgivings and jealousy. Those who indulge in backbiting are oblivious of the fact that they are only harming themselves. This is because of the fact that on the Day of Resurrection both the wrongdoer and the wronged will stand before God, Who is the Just Judge, God will then give this wronged person from the good deeds of the person who wronged him in accordance with his wrong by backbiting.

Some situations allow us to inform others of what someone has done. It is allowed for us to inform the authorities when someone does injustice to us or others. It is allowed for us to inform someone who can help a perpetrator from committing further vice. It is also permissible for us to tell whoever seeks our advice on a person for business dealings or marriage. In this case it is not allowed for us to hide what we know about the person so that the enquirer will not be deceived. All these types of speaking about others are lawful.

Islam teaches us that if people are being ridiculed or backbited in our presence, we should defend their honor. If we neglect this, we shall deprive ourselves of ever needed help and mercy from God - If a man's Muslim brother is slandered in his presence, and he is capable of defending him and does so, God will defend him in this world and in the next. But if he fails to defend him, God will destroy him in this world and the next.  What will we do the next time we are tempted to backbite or hear slander in our presence? Right now the choice is ours!

We ask God the Most High, the All Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May God grant blessings and peace to our Prophet Muhammad  and his family and companions.

let’s not forget to ask Allah to forgive us for any comments we may have made knowingly or unknowingly. Because now that we know that speaking bad is not a characteristic of the people in Paradise, we know that it’s not a characteristic we want to come close to having.