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.
Sunday, 8 November 2009
Saturday, 7 November 2009
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.
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.
Thursday, 5 November 2009
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)
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)
Sunday, 1 November 2009
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
Friday, 30 October 2009
:"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.
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.
Saturday, 24 October 2009
“Let us enjoy the comfort of the Salaat.”
One of the things necessary for the salik in all his worships, especially in the salat, which is at the head of all worships and has a position of comprehensiveness [jami'iyat] , is submissiveness [khushu]. It is, in fact, a complete submission [khudu'] mixed with love or fear. It is the result of comprehending the Greatness, Power and Majesty of Beauty and Glory. The detail of this generality is that the hearts of the people of suluk are different according to their disposition and nature:
Some of the hearts are amorous and of the manifestations of Beauty [jamal] and, driven by their nature, they are attracted to the Beauty of the Beloved. When, in the suluk, they comprehend the shadow of the Beautiful, or witness the origin of the Beauty, the Greatness hidden in the secret of the Beauty effaces them, and they go into rapture, for in every beauty there is a hidden glory, and in every glory there is a covered beauty. There is probably an allusion to this point in his saying when the guardian of the gnostics and of the saliks, Amirul Mu'minin (the commander of the faithful), may Allah bless him and all his offspring, says: "Glory to the One whose compassion is vast for His friends despite His severe revenge, and whose revenge is severe for His enemies despite His vast compassion," [27]
Thus, the Majesty, Greatness and Power of Beauty envelop them and they fall into a state of submission [khushu] before the Beauty of the Beloved. This state, at the beginning, causes agitation to the heart and engenders anxiety. Then, after submission [tamkin], it changes to a state of familiarity, and the agitation and anxiety, caused by the Greatness and Power, turn into familiarity and peace, and there happens a state of tranquillity, as was the state of the heart of khalilur-Rahman (Allah's Friend = Ibrahim) (AS).
Some other hearts are fearing and they are of the manifestations of Glory [jalal]. They are in continual understanding of the Greatness, Grandeur and Glory. Their submission is of fright, and the Subjugative and Majestic Names are manifested to their hearts, as was the state of the prophet Yahya (may Allah's peace be upon him and our Prophet and his progeny). So, submission is sometimes mixed with love, and sometimes with fear and fright, though in every love there is fear, and in every fear there is love.
The degrees of submission are according to the degrees of understanding the Greatness, Majesty and Beauty. Now as we, in our case, are deprived of the light of visions, we have but to indulge in acquiring submission by means of knowledge and faith [iman]. Allah, the Exalted, says: "Successful, indeed, are the believers who are submissive in their salats," [28] Submission in the salat is regarded as a sign of faith [iman]. So, whoever is not submissive in his salat, will, according to Allah's saying, be excluded from the faithful [ahl-i iman]. Our salats which are not accompanied with submission are caused by a deficiency of faith or by lacking it. A belief [i'tiqad] and knowledge are other than faith, our knowledge of Allah, His Names and Attributes and of other divine Knowledge [ma'arij], is other than faith. Satan, according to the testimony of Allah, has information about the Beginning and the Resurrection, yet, he is a disbeliever. He said: "You have created me of fire, while You created him of dust," [29] So, he believes in Allah and in His being the Creator; and he says: "Respite me until the day they are resurrected", [30] So, he believes in the Day of Resurrection, too. He knows about the Books, the Messengers and the angels. Nevertheless, Allah addresses him as a disbeliever, excluding him from the group of the believers [mu'minin].
Thus, the people of knowledge are distinct from those of faith. Not every man of knowledge is a man of faith. Therefore, after acquiring knowledge, one has to join the believers, and to convey the Greatness, Majesty, Brightness and Beauty of Allah, the Most Exalted and High, to his heart, so that it may become submissive, since mere knowledge does not result in submission. You can realize it in yourself: although you do believe in the Beginning and the Resurrection and in Allah's Majesty and Glory, your heart is not submissive. As to Allah's saying: "Has not the time yet come for those who believe that their hearts should be submissive when remembering Allah and what has come down of the truth," [31] it may be that it is the formal faith the very belief in what the Prophet (SA) has brought - which is intended here, for the true faith is accompanied by a degree of submission; or the submission in the noble ayah may refer to a submission at its complete degree, as sometimes they apply the word, 'alim (erudite) to the one whose knowledge has reached the limit of faith. In the noble ayah: " ...verily only the erudite among Allah's servants fear Him, " [32] the reference may be to them. In the terms of the Book and the Sunnah, knowledge, faith and Islam refer to different degrees, the explanation of which is out of the scope of these papers.
Generally speaking, the salik on the way to the Hereafter -specially if with the mi'raj (ascending) step of the salat -will have to make his heart submissive by the light of knowledge and faith, so as to strengthen, as much as he can, this divine gift and the beneficent gleam, in his heart, trying to keep this state during the whole length of the salat. This state of consolidation and stability, though a bit difficult at the beginning for people like us, it becomes quite possible by practice and by exercising the heart.
My dear: Acquiring perfection and the provision for the Hereafter requires demand and seriousness, and the greater the demand, the more it deserves being serious about it. Certainly, with such a state of weakness, laxity and carelessness, one cannot ascend to the divine proximity and to be in a place neighbouring the Lord of Might. one has to manly set forth in order to reach what one wants. Since you do believe in the Hereafter, and find no way of comparability between that world and this -whether regarding their happiness and perfection, or their sufferings and calamities, as that world is eternal, with no death and perishing, where the happy live in comfort and dignity and in everlasting bliss, a comfort which has no like in this world, a divine glory and sovereignty, the like of which cannot be found in this life, and a bliss which never occurs in anybody's imagination, and similarly regarding the sufferings of that world, its pains, torments and evils can have no match in this world -you should know that the way to happiness runs through obeying Allah, the Lord of Might. None of the acts of worship and obedience can be on the same footing as that of the salat, which is a comprehensive [jami] divine mixture [ma'jun] undertaking the happiness of humanity. If it is accepted, all other acts (of worship) will be accepted. So, you are to exert utmost seriousness in obtaining it, never to feel tired in the quest, and to bear whatever hardship there may be, though there will be none. Actually if you continued it for a while and got cordially familiar with it, you would get, in this very world, so much pleasure out of your talk with Allah -a pleasure which cannot be compared with anyone of this world's pleasures. this will be quite obvious if we study the states of the people supplicating to Allah.
In general, to sum up our discussions in this chapter, we may say that, having comprehended the Greatness, the Beauty, and the Majesty of Allah, either by means of reasoning and proofs, or through the explanations of the prophets (AS), one must remind his heart of it, and then, by gradual remindings, cordial attention and continual remembering Allah's Greatness and Majesty, he has to bring about the state of submission in his heart, so as to attain to the required result. At any rate, the salik should not suffice himself with his present station, as any station which we may obtain does not worth a farthing in the market of the people of knowledge, nor it worths a grain of mustard in the bazar of "the people of heart". The salik must, in all situations, remember his own faults and deficiencies, so that he may find, through this, a way to his happiness. And praise be to All.
There are some of statements in Al Qur'an and Hadiths about Khushuu' or calmness in salah.
In Al Qur'an
"And stand before Allah in a devout frame of mind." [2:238]
"Successful indeed are the believers. Those who offer their sholats with all solemnity and full submission." [23:1-2]
"And man is ever hasty" [17:11]
...............................What is Khushuu’?.....................By Dr. Mamdouh N. Mohamed.
Khushuu’ during Salaat is misunderstood by some people as crying and weeping. Rather, it is the presence of the heart during an act of ‘ibadah. When a person’s heart is fully occupied of what he says or hears, he is in a true state of khushuu’. The concept of Khushuu’ in Salaat is very essential.
1. It is a vital factor in making a person successful in this life and in later life.
“Indeed, the believers, who have khushuu’ in their Salaat, are the winners.”
قد أفلح المؤمنون الذين هم في صلاتهم خاشعون
2. It is a contributing factor for the acceptance of Salaat.
3. It is a way to gain more rewards from the Almighty Allah; the more the khushuu’ a person has, the more rewards he gets.
4. Without Khushuu’ the heart cannot easily be purified.
Ways to Gain Khushuu’
* Pre-Salaat
1. A Muslim should know his Lord very well. Knowing whom one worships makes a person a better worshipper. Having clear and authentic knowledge about Allah increases His love in our hearts. Consequently, faith also increases.
2. Avoiding major and minor sins is very helpful in gaining Khushuu’, as the heart becomes more receptive to the words of Allah during and after Salaat.
3. Reciting the Qur’an frequently and consistently softens the hearts and prepares it for Khushuu’. Hard hearts do not gain Khushuu’.
4. Minimize attachment to worldly matters. Gearing one’s intentions towards the Afterlife helps against the temptations of life.
5. Avoid excessive laughter and useless arguments as they harden the heart and lead to heedlessness.
6. Stop working as soon as you hear the Adhaan. When you listen attentively to the call of Salaat repeat after the muˆadh-dhin then offer the relevant supplication. This prepares you for a smooth transition from the business with worldly matters to the business with Salaat.
7. Performing wuduuˆ immediately after hearing the Azaan prepares you for the pending Salsat. Wuduuˆ also works as a buffer zone before engaging in Salaat.
8. Going to the mosque early for praying and continuing mention of Allah drives Satan away and help gain concentration.
9. The waiting time for the congregational Salaat helps create a buffer zone between the state of mind before Salaat and the state of during Salaat.
* During Salaat
1. The Iqaamah itself is a final signal to the mind to be well prepared for performing the actual Salaat. Remember what the messenger of Allah said to Bilal (ra) “Let us enjoy the comfort of the Salaat.”
2. When you stand facing the Qiblah remember the following:
1. It might be the last Salaat in your life. There is no guarantee to live longer to catch the next Salaat.
2. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else?
3. The angel of death is chasing you.
3. Do not forget to make isti’azah. It wards off Satan’s whispers.
4. Keep your eyes focused on the place of sujuud. This helps you gain more concentration.
5. When reciting the Fatiha, try to recall the response of Allah to you after every ayah you say. (When you say: ”al-hamdu lillahi rab-bil ‘alamin) Allah responds: “My servant praised me.” etc. This feeling of speaking to Allah puts you in the right mood of khushuu’.
6. Beautifying the recitation of the Qur’an has a positive impact on the heart.
7. Recite the Qur’an slowly and reflect upon its meaning deeply.
8. It is recommended to change the suras that your recite from time to time to avoid the mechanic-like state of repetition.
9. Alternate between the various authentic sunan such as proclaiming a different opening supplication in every Salaat.
10. Undoubtedly, understanding Arabic helps you focus on the intended meaning.
11. Interact with the recited aayahs;
1. if you hear an ayah about Allah, glorify Him by saying “Subhaana Allah”;
2. If you hear an ayah about Hellfire, say “a’uuthu billaahi mina-n-naar”.
3. If you hear a command to make istighfaar, do it.
4. If you hear an ayah that requests tasbiih, make tasbiih.
12. These forms of interactions are very helpful in keeping you focused.
13. When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere du’aaˆ. Invest these moments in making sincere supplications.
* Post-Salaat
1. When you make tasliim, make istighfaar to Allah as you might have made during Salaat.
2. When you praise Allah, thank Him from the bottom of your heart that you have experienced the beauty of Salaat in your heart. Getting used to this habit prepares your for the next Salaat, as you will always be eager to focus in your prayer.
3. One perfection leads to another perfection. If some one perfects his Salaat once, he would be self-motivated to continue on the same level.
A salik is a person who engaged in Islamic spiritual path or sufism. The word derived from Arabic word sulook, which means to walk a (spiritual) path (to God). To become a salik, one must follow both the outer path (exoterism, shariah) and the inner path (esoterism, haqiqa) of Islam virtuously.
A salik is also called murid when one becomes a disciple to one particular spiritual teacher (murshid) or a Sufi master
May Allah fill our hearts with khushuu’ - Aamiin.
Some of the hearts are amorous and of the manifestations of Beauty [jamal] and, driven by their nature, they are attracted to the Beauty of the Beloved. When, in the suluk, they comprehend the shadow of the Beautiful, or witness the origin of the Beauty, the Greatness hidden in the secret of the Beauty effaces them, and they go into rapture, for in every beauty there is a hidden glory, and in every glory there is a covered beauty. There is probably an allusion to this point in his saying when the guardian of the gnostics and of the saliks, Amirul Mu'minin (the commander of the faithful), may Allah bless him and all his offspring, says: "Glory to the One whose compassion is vast for His friends despite His severe revenge, and whose revenge is severe for His enemies despite His vast compassion," [27]
Thus, the Majesty, Greatness and Power of Beauty envelop them and they fall into a state of submission [khushu] before the Beauty of the Beloved. This state, at the beginning, causes agitation to the heart and engenders anxiety. Then, after submission [tamkin], it changes to a state of familiarity, and the agitation and anxiety, caused by the Greatness and Power, turn into familiarity and peace, and there happens a state of tranquillity, as was the state of the heart of khalilur-Rahman (Allah's Friend = Ibrahim) (AS).
Some other hearts are fearing and they are of the manifestations of Glory [jalal]. They are in continual understanding of the Greatness, Grandeur and Glory. Their submission is of fright, and the Subjugative and Majestic Names are manifested to their hearts, as was the state of the prophet Yahya (may Allah's peace be upon him and our Prophet and his progeny). So, submission is sometimes mixed with love, and sometimes with fear and fright, though in every love there is fear, and in every fear there is love.
The degrees of submission are according to the degrees of understanding the Greatness, Majesty and Beauty. Now as we, in our case, are deprived of the light of visions, we have but to indulge in acquiring submission by means of knowledge and faith [iman]. Allah, the Exalted, says: "Successful, indeed, are the believers who are submissive in their salats," [28] Submission in the salat is regarded as a sign of faith [iman]. So, whoever is not submissive in his salat, will, according to Allah's saying, be excluded from the faithful [ahl-i iman]. Our salats which are not accompanied with submission are caused by a deficiency of faith or by lacking it. A belief [i'tiqad] and knowledge are other than faith, our knowledge of Allah, His Names and Attributes and of other divine Knowledge [ma'arij], is other than faith. Satan, according to the testimony of Allah, has information about the Beginning and the Resurrection, yet, he is a disbeliever. He said: "You have created me of fire, while You created him of dust," [29] So, he believes in Allah and in His being the Creator; and he says: "Respite me until the day they are resurrected", [30] So, he believes in the Day of Resurrection, too. He knows about the Books, the Messengers and the angels. Nevertheless, Allah addresses him as a disbeliever, excluding him from the group of the believers [mu'minin].
Thus, the people of knowledge are distinct from those of faith. Not every man of knowledge is a man of faith. Therefore, after acquiring knowledge, one has to join the believers, and to convey the Greatness, Majesty, Brightness and Beauty of Allah, the Most Exalted and High, to his heart, so that it may become submissive, since mere knowledge does not result in submission. You can realize it in yourself: although you do believe in the Beginning and the Resurrection and in Allah's Majesty and Glory, your heart is not submissive. As to Allah's saying: "Has not the time yet come for those who believe that their hearts should be submissive when remembering Allah and what has come down of the truth," [31] it may be that it is the formal faith the very belief in what the Prophet (SA) has brought - which is intended here, for the true faith is accompanied by a degree of submission; or the submission in the noble ayah may refer to a submission at its complete degree, as sometimes they apply the word, 'alim (erudite) to the one whose knowledge has reached the limit of faith. In the noble ayah: " ...verily only the erudite among Allah's servants fear Him, " [32] the reference may be to them. In the terms of the Book and the Sunnah, knowledge, faith and Islam refer to different degrees, the explanation of which is out of the scope of these papers.
Generally speaking, the salik on the way to the Hereafter -specially if with the mi'raj (ascending) step of the salat -will have to make his heart submissive by the light of knowledge and faith, so as to strengthen, as much as he can, this divine gift and the beneficent gleam, in his heart, trying to keep this state during the whole length of the salat. This state of consolidation and stability, though a bit difficult at the beginning for people like us, it becomes quite possible by practice and by exercising the heart.
My dear: Acquiring perfection and the provision for the Hereafter requires demand and seriousness, and the greater the demand, the more it deserves being serious about it. Certainly, with such a state of weakness, laxity and carelessness, one cannot ascend to the divine proximity and to be in a place neighbouring the Lord of Might. one has to manly set forth in order to reach what one wants. Since you do believe in the Hereafter, and find no way of comparability between that world and this -whether regarding their happiness and perfection, or their sufferings and calamities, as that world is eternal, with no death and perishing, where the happy live in comfort and dignity and in everlasting bliss, a comfort which has no like in this world, a divine glory and sovereignty, the like of which cannot be found in this life, and a bliss which never occurs in anybody's imagination, and similarly regarding the sufferings of that world, its pains, torments and evils can have no match in this world -you should know that the way to happiness runs through obeying Allah, the Lord of Might. None of the acts of worship and obedience can be on the same footing as that of the salat, which is a comprehensive [jami] divine mixture [ma'jun] undertaking the happiness of humanity. If it is accepted, all other acts (of worship) will be accepted. So, you are to exert utmost seriousness in obtaining it, never to feel tired in the quest, and to bear whatever hardship there may be, though there will be none. Actually if you continued it for a while and got cordially familiar with it, you would get, in this very world, so much pleasure out of your talk with Allah -a pleasure which cannot be compared with anyone of this world's pleasures. this will be quite obvious if we study the states of the people supplicating to Allah.
In general, to sum up our discussions in this chapter, we may say that, having comprehended the Greatness, the Beauty, and the Majesty of Allah, either by means of reasoning and proofs, or through the explanations of the prophets (AS), one must remind his heart of it, and then, by gradual remindings, cordial attention and continual remembering Allah's Greatness and Majesty, he has to bring about the state of submission in his heart, so as to attain to the required result. At any rate, the salik should not suffice himself with his present station, as any station which we may obtain does not worth a farthing in the market of the people of knowledge, nor it worths a grain of mustard in the bazar of "the people of heart". The salik must, in all situations, remember his own faults and deficiencies, so that he may find, through this, a way to his happiness. And praise be to All.
There are some of statements in Al Qur'an and Hadiths about Khushuu' or calmness in salah.
In Al Qur'an
"And stand before Allah in a devout frame of mind." [2:238]
"Successful indeed are the believers. Those who offer their sholats with all solemnity and full submission." [23:1-2]
"And man is ever hasty" [17:11]
...............................What is Khushuu’?.....................By Dr. Mamdouh N. Mohamed.
Khushuu’ during Salaat is misunderstood by some people as crying and weeping. Rather, it is the presence of the heart during an act of ‘ibadah. When a person’s heart is fully occupied of what he says or hears, he is in a true state of khushuu’. The concept of Khushuu’ in Salaat is very essential.
1. It is a vital factor in making a person successful in this life and in later life.
“Indeed, the believers, who have khushuu’ in their Salaat, are the winners.”
قد أفلح المؤمنون الذين هم في صلاتهم خاشعون
2. It is a contributing factor for the acceptance of Salaat.
3. It is a way to gain more rewards from the Almighty Allah; the more the khushuu’ a person has, the more rewards he gets.
4. Without Khushuu’ the heart cannot easily be purified.
Ways to Gain Khushuu’
* Pre-Salaat
1. A Muslim should know his Lord very well. Knowing whom one worships makes a person a better worshipper. Having clear and authentic knowledge about Allah increases His love in our hearts. Consequently, faith also increases.
2. Avoiding major and minor sins is very helpful in gaining Khushuu’, as the heart becomes more receptive to the words of Allah during and after Salaat.
3. Reciting the Qur’an frequently and consistently softens the hearts and prepares it for Khushuu’. Hard hearts do not gain Khushuu’.
4. Minimize attachment to worldly matters. Gearing one’s intentions towards the Afterlife helps against the temptations of life.
5. Avoid excessive laughter and useless arguments as they harden the heart and lead to heedlessness.
6. Stop working as soon as you hear the Adhaan. When you listen attentively to the call of Salaat repeat after the muˆadh-dhin then offer the relevant supplication. This prepares you for a smooth transition from the business with worldly matters to the business with Salaat.
7. Performing wuduuˆ immediately after hearing the Azaan prepares you for the pending Salsat. Wuduuˆ also works as a buffer zone before engaging in Salaat.
8. Going to the mosque early for praying and continuing mention of Allah drives Satan away and help gain concentration.
9. The waiting time for the congregational Salaat helps create a buffer zone between the state of mind before Salaat and the state of during Salaat.
* During Salaat
1. The Iqaamah itself is a final signal to the mind to be well prepared for performing the actual Salaat. Remember what the messenger of Allah said to Bilal (ra) “Let us enjoy the comfort of the Salaat.”
2. When you stand facing the Qiblah remember the following:
1. It might be the last Salaat in your life. There is no guarantee to live longer to catch the next Salaat.
2. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else?
3. The angel of death is chasing you.
3. Do not forget to make isti’azah. It wards off Satan’s whispers.
4. Keep your eyes focused on the place of sujuud. This helps you gain more concentration.
5. When reciting the Fatiha, try to recall the response of Allah to you after every ayah you say. (When you say: ”al-hamdu lillahi rab-bil ‘alamin) Allah responds: “My servant praised me.” etc. This feeling of speaking to Allah puts you in the right mood of khushuu’.
6. Beautifying the recitation of the Qur’an has a positive impact on the heart.
7. Recite the Qur’an slowly and reflect upon its meaning deeply.
8. It is recommended to change the suras that your recite from time to time to avoid the mechanic-like state of repetition.
9. Alternate between the various authentic sunan such as proclaiming a different opening supplication in every Salaat.
10. Undoubtedly, understanding Arabic helps you focus on the intended meaning.
11. Interact with the recited aayahs;
1. if you hear an ayah about Allah, glorify Him by saying “Subhaana Allah”;
2. If you hear an ayah about Hellfire, say “a’uuthu billaahi mina-n-naar”.
3. If you hear a command to make istighfaar, do it.
4. If you hear an ayah that requests tasbiih, make tasbiih.
12. These forms of interactions are very helpful in keeping you focused.
13. When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere du’aaˆ. Invest these moments in making sincere supplications.
* Post-Salaat
1. When you make tasliim, make istighfaar to Allah as you might have made during Salaat.
2. When you praise Allah, thank Him from the bottom of your heart that you have experienced the beauty of Salaat in your heart. Getting used to this habit prepares your for the next Salaat, as you will always be eager to focus in your prayer.
3. One perfection leads to another perfection. If some one perfects his Salaat once, he would be self-motivated to continue on the same level.
A salik is a person who engaged in Islamic spiritual path or sufism. The word derived from Arabic word sulook, which means to walk a (spiritual) path (to God). To become a salik, one must follow both the outer path (exoterism, shariah) and the inner path (esoterism, haqiqa) of Islam virtuously.
A salik is also called murid when one becomes a disciple to one particular spiritual teacher (murshid) or a Sufi master
May Allah fill our hearts with khushuu’ - Aamiin.
Thursday, 22 October 2009
Doing it just right -five-time prayers
........................After the profession of faith................
After the profession of faith the next most important religious duty for a Muslim is that of prayer.
Once this is done, performing the ritual Prayer called Salah five times a day becomes obligatory. Each Prayer must be performed at its specified time everyday.
Whilst the Qur'an mentions only three daily prayers, Muslim tradition calls for five: at dawn; at noon; in mid-afternoon; after sunset; just before going to bed at night.
It goes without saying that Prayer is the pillar of Islam, the pinnacle of good deeds, and the peak of obedience.
`Uthman ibn `Affan (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said: "If the time for a prescribed Salah comes, and a Muslim performs wudu' (ablution) properly (and then offers his Salah) with humility and bowing (to Allah), it will be an expiation for his past sins, so long as he has not committed a major sin; and this is applicable to all times." (Reported by Muslim.)
Salah is a pillar of Islam. Doing it just right in accordance with Sunnah is the responsibility of every Muslim. Unfortunately, we go about performing the cardinal dictates of Salah in a carefree manner following our whims, hardly caring to see that those dictates have to be carried out in the manner they were passed on to us by the Holy Prophet (Sallaho Alaihe Wassallam).
This is why most of our Salah offerings remain deprived of the gleams and blessings of Sunnah, although, following these dictates just right hardly takes any more time or labour. What is needed is a touch of concern. If we give a little time and some attention, learn the correct method and make a habit of it, then the time that we spend in making our Salah today would remain the same yet the Salah thus performed would have the advantage of having been made in accordance with Sunnah and its rewards and merits and its gleams and blessings would be much more then what you experienced earlier.
The revered Companions, may Allah be pleased with them all, took great care while performing each single unit of the act of Salah, and while doing so, they continued learning about the Sunnah of the Prophet from each other.
Hence, presenting a comprehensive account of Salah problems and rulings is not the objective here, instead, the immediate concern is to relate a few important points which would help synchronize the form of Salah with the demands of Sunnah. Another aim is to sound a note of warning against mistakes and shortcomings that seem to have gained a lot of currency these days.Acting in accordance with the brief words of advice given here will, Inshallah, help make our Salah fall in line with Sunnah, at least in it’s outward appearance when a Muslim could humbly submit before his Lord.
Lord, here I am, bearing similarly to Your beloved, through in form only, yet hoping---- You shall make it real.
And what get to do is by the help and support of Allah, in Him I place my trust and towards Him I turn passionately.
Having cleansed yourself by Wudu, you may proceed to perform Salah.( Wudu is a ritual cleansing). Before you begin your Salah, however, you must make sure that you have a clean body, a clean place to pray, and that you are wearing clothing free of impurities. The minimum clothing required during Salah is:
A. For males: Any clothing that covers from the naval to the knees. It is preferable to cover the shoulders.
B. For females: Any clothing that covers all of the body (including the head) except the face, hands, and according to Imam Abu-Hanifah the toes and a portion of the front of the feet.
There are seven conditions for a salaat to be corrected.
1-Niyyat (intention)
2-Tahrima (To say Allah Akbar)
3-Qiyam (Standing)
4-Qiraat (Recitation of Quran by mouth gently)
5-Ruku (To bow)
6-Sajda (Prostration)
7-Qa'da-i- Akhira (Last sitting).
TAHRIMA means to say Allah Akbar when beginning salaat,and is fard.No other word to replace it is acceptable. If the takbir is said too long, like AAllah (with AA instead of one A) in the beginning or Akbaar (with aa instead of one a) at the end, salaat will not be accepted. If 'Takbir' is said before the imam does, salaat will not have started.
QIYAM means to stand.
QIRAT: Means to read (recite) by mouth gently.
RUKU: After the sura you bend for the ruku saying takbir
SAJDAH (prostration)
QA'DA-I-AKHIRA:
Means last sitting in the last rak'at, it is fard to sit as long as it takes to say the Athiyyat,
and then complete the prayer by looking over your right shoulder (where the angel who records your good deeds is) and saying the Salaam
السلام عليكم ورحمة الله وبركاته
and then looking over your left shoulder (where the angel who records your wrongful deeds is) and saying the same.
1. Salat (contact or link prayers) is the name for the obligatory prayers which are performed five times a day, and are a direct contact or link between the worshipper and God with no earthly intermediaries.
2.The five-time prayers become obligatory from the moment a person embraces Islam. This is an extremely important tenet of Islam and has been enjoined with great emphasis in the Holy Quran. It is a form of worship which establishes the link between man and his Creator and Benefactor, GOD. Through 'Salat' a person communes with his Lord, the Creator and the Sustainer of the Universe.
3. Just as performing 'Salat' is obligatory, learning to perform it in the prescribed way is also obligatory so that one should know what he/she is saying to his/her Lord, and enjoy the full blessings and benefits of praying. In the performance of Salat , reciting the Ftiha (Sura 1 of the Quran) have to be said in Arabic.
Missed Prayers
The schedule of Muslim prayer is one that is generous and flexible. There are five prayers to be performed, during various periods of time throughout the day. The time needed to perform the prayer is minimal. Yet many of us miss prayers during the day -- sometimes for unavoidable reasons, sometimes due to negligence.
Of course one should try to pray within the specified times. There is wisdom in the Islamic prayer schedule, setting times throughout the day to "take a break" to remember God's blessings and to seek His guidance.
If a prayer is missed, it is common practice among Muslims that it is to be made up as soon as it is remembered or as soon as one is able to do so. This is known as Qadaa'. For example, if one misses the noon prayer because of a work meeting that could not be interrupted, one should pray as soon as the meeting is over. If the next prayer time has already come, one should first perform the prayer that was missed, and immediately after it the “on time” prayer.
It is incorrect to simply throw up one’s hands and say, “Oh, it was missed and there is nothing to do about it.” There are times when prayer is missed for unavoidable reasons. It is indeed a sin if one misses prayers regularly without a valid reason (i.e. constantly oversleeping the pre-dawn prayer). However, the door to repentance is open and the first step is to make up the missed prayer as soon as possible. One should repent any delay that was due to negligence or forgetfulness, and commit to developing the habit of performing the prayers within their timeframe.
"Prayer should be performed on time. If for some unavoidable reasons one is unable to pray on time, then Qadaa’ can be done, but it should be done as soon as possible. One does not have to wait for the time of another prayer. However, one should avoid the prohibited times of prayers. These are: when the sun is rising, when it is at its highest point in the middle of the day and when it is setting.
Similarly, if one is unable to wake up for Fajr prayer on time, one should do it as soon as one wakes up.
If it is the time of sunrise or shuruq then one should wait a few minutes until the sun is risen and then one should make the Qadaa’ of Fajr prayer. One must make the Qadaa’ of missed prayers. The prayers remain due and one is responsible to perform them until they are performed."
Prayer, obligatory and spontaneous, is an immense spiritual treasure to be tapped. It inspires peace, purity and tranquility and instills companionship with God. It amazingly reduces the hustle and bustle of life to tame proportions. By their spacing to five times a day, including its beginning, prayers tend to maintain a therapeutic level and practically leave no room for mischievous thought or deed.
Prayer is a Muslim's Mairaj, or communication with Allah. Prayer purifies and cleans your mind five times a day, and serves to bring peace to your life. Prayer is a man's way of thanking Allah, and reminds him that Allah is watching over his life, giving him the courage to face even the toughest of times.
May Allah Almighty make it beneficial for all of us and give us the taufiq it. AminBy the grace of Allah, there are a large number of books, big and small, dealing with the precepts of Salah
Say Your Prayers before Prayers are said for You.
Subscribe to:
Posts (Atom)
