And Evidences that

Prove it is a Revelation from Almighty God

by

‘Abdur-Raheem Green

A British Muslim who is an active da’i (caller to the Truth).

He can be seen each week at “Speaker’s Corner” in London’s Hyde Park.

Videos of his “Dawa in the Park” are available through Al-Hidaayah

Publishing & Distribution.

Table of Contents

Introduction
Part 1 – Islam: An Idea
Part 2 – To Clash or Not To Clash?
Part 3 – The Strange Case of the Fundamentalists
Part 4 – No Doubt About It!
Part 5 – The Weight of Evidence
Part 6 – A Royal Inquiry
Part 7 – Another Inquiring Mind
Part 8 – Among the People of the Book
Part 9 – Prophecies, Predictions and Past Events
Part 10 – Signs, Science and Surety
Part 11 – Consequences

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Assalamu alaikum Br Abdullah. I wonder whether you read the book on blind following, which we have available from our bookstore. It may answer part of your question. If you are too busy in you studies, etc, then you can still get some brief but good Islamic knowledge from publications such as Hudaa, al-Ibaanah, etc. Also, if we know your address, we may be able to put you in contact with some other brothers who would help so that you can together grow in knowledge, little bit at a time. M al-Jibaly

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2) Is there any Sunnah prayer that should be performed during a Lunar eclipse (as there is for a Solar eclipse)?

Same prayer applies to both types.

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3) Is it permitted to say “ya nabi salamu aleika” or not?

Not permitted, because of the wrong belief that he can hear us and and respond to us, a thing that only Allaah can.

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4) What is your position on folowing a madhhab? Should one follow the scholars of a madhhab loke Imam Tahawi, Imam Nawawi. Ibn Taymiyah? If not, what should he/she do? These are all hadith scholars and were faqihs and muhaddiths as well.

This topic is treated well in a book that is normally available from our bookstore, titled “Blind Following of Madthhabs”, as well as a number of tapes that we carry as well. Briefly, the answer is that we are not required to follow any madthhab except in exceptional situations where we have no choice, or where our knowledge is extremely limited that we cannot judge for ourselves and weigh the sayings of the scholars.

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5) What does your group feel about Ibn Taymiyah’s position on Tasawuf?

We do not like to be described as “group”, because this carries some kind of a tribal or party-like classification. We attempt to learn and propagate Islam as understood and practiced by our Prophet, his companions, and the greatest scholars of Islam. Thus, we call to the true Islam – please review the introduction on the Page.

As for Ibn Taymiyyah’s position, which is further enforced by Al-Albaanee in his great book “at-Tawassul, Anwaa`uhu wa-Ahkaamuh” (translation completed), this is the correct position that any knowledgeable Muslim must cherish.

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6) I have read in hadith compilations that “The Evil Eye is true,” but never read anything about what exactly does it mean and how to protect oneself. If you have the time, could you tell me about what the evil eye really is, and how it relates to the meaning of “la Hawl wa la quwwati illa billah.” I would like to know if my behaviors need to be modified.

It is an envious eye. The Prophet said that it has real harm. The authentic Sunnah tells us to read the last 3 Surah, to say “maa shaa’allaah, laa quwwata illaa billaah”, and to say: “Au`eethuka bikalimaatillah ittaammah, min kulli shaytaanin wa-haammah, wamin kulli `aynin laammah.”

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7) Are we allowed to take the injection that they give patients so that they won’t feel the pain during an operation?

No daleel to prevent this.

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Assalamualaikum. I have gone through the topic entitled on ” errors….. avoided”. Kindly take the trouble to cite the reference of the hadith which describes that –the people whose garment hangs down below his ankles whom Allah shall…………torment. Hadith ‘Muslim’ is referred at no. 7 about only the swearer for false oath in order to sell his goods.

This is to be found in our article on Isbaal in Hudaa.

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9) I was talking to a person the other day and he believes that we don’t have to necessarily follow what the prophet used to do ( like Jald al zani) and so on , he said that we should take the Ayah and apply it the way it should be applied at this age ( ie he says that we should change the Laws of Allah every now and then in an indirect way) . He mentioned a story about the Ikhtilaf of the Sahaba in paying the Zakah and that Ali (RAA) said that the percentage of the zakah should not be 2 point something but should be some other figure. He made istidlal from that and said we has the right to say no to this and say wrong to this.

This is a fabricated report. The amount of Zakah (2.5% for gold and silver, 20% for specific produce, etc) is a worship matter that nobody has the right to change after the Prophet . It is like saying that such and such sahabi has decided to change the number of obligatory daily rak’aat from 17 to some other number! However, there are some matters in the deen that are allowed to change to agree with the circumstances. But this is all part of the knowledge of Deen, and is decided by the great scholars based on the authentic evidence that they have.

My question is when (with examples please) should we concentrate on the differences and when shouldn’t we. Like the following topics 1) Taqsir al thawb 2) Itlaq al lihya 3) Ta3liq al suwar and so on because I find many good muslims who are doing almost everything right but have any of the above faults ( they know but they disagree with whoever says that he is against them

It depends on the maslahah (usefulness of the outcome). Some people would need more strength in loving the Prophet and his Sunnah before they are willing to submit to such things that, to them, are “minor details”. Our book titled “Commanding Good and Forbidding Evil According to Ibn Taymiyyah” may shed more light on this issue.

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10) I’m trying to locate a hadith i learned back in Sunday school– which was like 10 years ago, maybe less or more, its not important. I would ask my teacher, only he moved to California a long time ago and I don’t know where he is now >nor does anyone else in the masjid. I dont remember the entire hadith, or who its narrated by, but I do know its authentic. Here it goes:

Q: WHAT IS ONE, BUT HAS NO TWO?
A: ALLAH SWT
Q: WHAT IS TWO, BUT HAS NO THREE?
A: DAY AND NIGHT
Q: WHAT IS 3 BUT HAS NO 4?
Q: WHAT IS FOUR, BUT HAS NO FOUR?
A: FOUR BOOKS OF ALLAH SWT
Q: WHAT IS 5 BUT HAS NO 6?
A: 5 PILLARS OF ISLAM
ETC. ETC.— I’M PRETTY SURE THIS IS A HADITH, BUT I CAN’T REMEMBER MUCH AND I’M VERY CURIOUS TO KNOW WHAT IT IS.

How did you get this certitude? I am sorry to inform you that this is not a hadeeth – leave alone authentic! It is more of a riddle that you would find in kid’s books, but even then, it has a bunch of mistakes.

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11) In a recent question about saying ‘ya nabi salaam alaik’, you responded that they cannot respond.

Such statement does not have evidence from the Sunnah, and it is a means of introducing shirk in the minds of some people who turn to the Prophet instead of Allah for asking, etc.

Then why is it that we say something similar in the tashhuud during our Salaah?

First, this has an evidence from the Sunnah, and you cannot gereralize it to encompass other cases. Second, it is obvious from the Arabic language that this means sending salaam, even if the one being addressed is not present, and the text does not mean to address him in a direct way. Third, it is authentically reported that Umar (R) said, “We used to say ‘as-salaamu alaika O Prophet’ when he was leading us, but now that he passed away, we say, ‘as-salaam upon the Prophet” This is the safest approach that one should take to prevent any misinterpretations.

Also there is a Hadith that says when you pass a grave say ‘Assalaam alaikum ya ahl’l khubool’.

We are instructed to say “assalamu alaikum ahladdiyaari minal mumineen”. Similarly, we are instructed to say when we pass by the kuffaar’s graves, “I give you the tidings of the Hell fire.” So what do we conclude from all this? That all the dead are alive and we may discourse with them in a normal way? Not at all. These are specific cases, and Allaah (T) will have our duaa (or curse) reach them in an indirect way. Otherwise, we would be conflicting with the Qur’an where Allaah says (what means): “You cannot make those in the graves hear.”

Also at Madinah, the only thing allowed near the Prophet ‘s grave is saying Salaam.

Who said so? And even if it is true, it must be understood as explained above. For more information on this subject, one is referred to al-Alousi’s book “Al-Aayaat ul-Bayyinaat – the Manifest Proofs for that the Dead Cannot Hear” in Arabic, and we heard that an English translation will be published soon in UK (by al-Hidaayah?)

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12) What is the stand of the Ulema on the practice of the Bride’s family arranging for a meal on the day of the marrige. The sunnah is for the Groom to arrange the Walima after the Nikaah.

It is permitted for the Muslims to give each other gifts and presents. If they wish to do the waleemah, let them. But the groom cannot make this an obligation on them.

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13) My question is what is the authentic way that the Prophet taught his companions to soften their hearts? And how does one know if one’s heart is soft?

Abide by the Sunnah, have taqwaa, and strive for Ihsaan. Details of this can be found in books like “Acts of the Heart” by Ibn Taymiyyah (under translation), etc.

Also, some people think that if one prays salat-ul-istakhara, that they should see some sign in a dream. Is this true?

Associating dreams with istikhaarah is a bid`ah.

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14) Is it okay to write down ayaat on a piece of paper and wear it for protection from evil eye? What is the Sunna says or al hadith say about this ruqiya? If not okay, how can I do to keep my wife from wearing it. I have explained to her every thing I can,but she refused to take it off.Please shed some light please.

This is an act of shirk, as was understood by the great sahabi Ibn Masood who saw a string in his wife’s neck and asked her, what is this? She said, “It is a ruqyah that such and such Jew made it for me because of a pain in my eye, and it is helping it.” He said, “The family of Ibn Masood is in no need for shirk.” Then he cut it off her neck and said, “It is the devil who presses your eye with his finger, and when you use this haram object, he relieves the pressure. It would have sufficed you to say as the Prophet (S) sad: Lord of the people, remove the ailment. Heal, You are the healer, there is no healing except yours – a healing that does not leave behind any sickness.”

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15) The question is concerning a hadith in Abu Dawood, book 40 #4747. Narrated Abu Sa’id Al-Khudri; Anas ibn Malik:The Prophet said; Soon there will appear disagreement and dissension in my people; there will be people who will be good in speach and bad in word. They recite the Qur’an, but it does not pass their collar bones they will swerve from the religion as the arrow goes through the animal it is shot at. They will not return to it til the arrow comes back to its notch. They are the worse of people and animals. Happy is the one who kills them and they kill him. They call to the book of Allah, but they have nothing to do with it. He who fights against them will be nearer to Allah than them (the rest of the people). The people asked; what is their sign? He replied; they shave the head. A lot of us shave our heads, should we not shave our heads based on this hadith?

This is authentic. It says that one of the features of khawaarij is that their heads are shaved. But that does not prohibit shaving the head. Allaah (T) commanded people to do it in Hajj, and he made du’aa for those who did. If we were to conclude from the hadith the prohibition to shave the head, we might also conclude that we should not read Quran because they do it!

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16) There is a hadith I read in The Islamic Personality by ‘Alee Hasan ‘Alee ‘Abdul Hameed. The hadith was reported in Ahmad which says that Ibn ‘Umar said that Allah’s Messenger said:

I have been sent before the Hour so that Allah alone should be worshipped without any partner for Him, and my provision has been placed beneath the shade of my spear, and subservience and humiliation have been placed upon those who disobey my orders, and whoever imitates a people then he is one of them.

My question is, is there another part to this hadith which states that it is not permissible to feed the disbelievers?

No. There is a different hadith saying, “Let not except a pious person eat from your food.”

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17) Can you gvie a concise explanation of the hadith in which the prophet () said that a country governed by a women will never work out correctly? and was this hadith circumstantial or circumstantial to the event that occured but general overall?

It means that Allah (T) has created the people such that men are equipped with certain talents to rule and lead, and women to educate and nurture. If the roles are switched, matters will not run in the normal way that Allah created His sunan (natural laws), and will become chaotic. This hadith is not circumstantial, because its text gives a general rule that applies to all such cases, he () says, “Never will a people prospor who give charge of their affairs to a woman.”

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Added on: Nov 11, 1996
18) I am a Muslim and I am left-handed. I know that we should always use our right hand for eating etc. But I often find myself eating with my left hand. Will Allah punish me for this? And what should I do?

The Prophet informs us that Allah has forgiven for this Ummah things that they do by mistake, forgetfully, or are forced to do.

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Added on: Nov 11, 1996
19) A hadeeth says the Prophet asked Allah for three promise the first that no natural disaster would destroy his Ummah, Allah granted it, the second that the Ummah would have no enemies from without, it was granted, the third that Ummah would not have enemies from within it was denied. If there are no enemies from outside the Ummah what do we consider the Jews and the Serbs and the Americans and everybody who hates the Muslims? Or is there a different meaning intended by this hadeeth?

It means that the source of the Muslim’s weakness is internal. The internal conflicts weaken their structure and make them liable to their otherwise weaker enemy.

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Added on: Nov 11, 1996
20) I am going to start sunnah fasting every other day to help me supress desires (as the hadith encourages). But I am confused about what to do when one of the other days that I am fasting lands on Jumu’ah or Saturday. As far as I know, you can only fast on Friday if you fast on either Thursday or Saturday as well, or if that Friday is a special day like yaum-al-arafat. So is it even possible to really fast every other day or would we have to fast two days together and then every other day? So what is the proper way to fast every other day with this in mind?

As you know, fasting every other day is the fasting of Daawood (). It is from a previous sharee`ah, and does not fully apply to us — unless we can make it conform with all other hadiths about fasting. One way to this end is to fast Sunday, Tuesday, Thursday, and Friday of each week. Another (possibly better) way is to fast Monday and Thursday, plus one or two days from the other days (except Saturday) if you wish.

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Added on: Nov 11, 1996
21) Is it permissible for women to wear gold (earrings,bangles)?

Women are allowed to wear gold, men are not. However, for gold jewlery formed into rings, there is a difference in opinion. There are obvious and clear hadeeths prohibiting this, as explained by al-Albani in “Marriage Ettiquettes”. Those who differ with him make ta’weel of these hadeeths, saying that they refer to the ringed-gold whose Zakaah was not paid. Allaah knows best.

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Added on: Nov 11, 1996
22) I have a shariah question. I want to know if women are allowed to remove hair from their face. Two knowledgeable sisters have told me that they have read a hadith that forbids women from removing any hair from the face. But, I read in a book, I think the author’s name is Huddah Khattab, that only the hair from the eyebrows can’t be removed. I have also read hadiths that forbid the shaping of eyebrows. My confusion on this matter was intensified when a girl told me that when she asked this question to a knowledgeable woman(she thinks the woman was a muhaddith), the woman told her that it is not forbidden for women to remove facial hair, even from the eyebrows. Basically, I want you to find out the correct ruling and the daleel. I also am interested in knowing why so many different views can occur. Is it because different scholars consider different hadiths to be stronger or weaker than others? Do we have to consider whether or not the facial hair makes the woman look like a man?

The hadeeth in this case is clear, “Allaah curses the women who remove their hair, or those who remove it for them, those who tattoo themselves, or those who do it for them, …, the ones who change what Allaah has created for the sake of beauty.” [Bukhari, Muslim, etc] The word used in this hadeeth for hair removal is “Nams”, which means removing it from the body according to some scholars, and from the face to others. No knowledgeable scholar limits it to the eyebrows, as the word does not help such meaning. Thus, the facial hair may not be touched (even by men, except for moustaches). Why people give different verdicts? Ignorance, Hawaa (desires), misunderstanding, etc. If the woman’s facial hair becomes so extensive as to look like a man’s, the scholars have two different opinions:

•She still should not touch it, because, “All what Allaah created is good.” She may change its color, though, making it hard to see.
•She may remove just enough to change her likeness to men, but no more.
The first opinion is safer and agrees better with the texts. The second is more desireable to most people, but, as you would expect, is very easy to abuse. So one has to apply a measure of taqwaa in this case.

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Added on: Nov 11, 1996
23) is it permissible to stand and urinate ?.please justify your answer because in the alim software,in one of the chapters they have mentioned (may god forgive me) stood and urinated.

Yes it is permissible, so long as one is certain that he will not cause splashes of urine to fall on his clothes, the seat, or the floor. The Prophet has been authentically reported to have urinated in the standing position.

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Added on: Nov 11, 1996
24) Could you please tell me if this hadeeth is authentic and if so could you please give me the daleel for it and quote which book I would be able to find it, jazakallah khair. The hadeeth relates `one time Abu Dar and Bilal (raa) were fighting and Abu Dar said to Bilal (raa) “You son of a black women”, the Prophet (saw) heard this and looked at Abu Dar with an angry face and said”oh! Abu Dar, I still see you have some jahiliyah in you “, after that Abu Dar put his head on the floor and said ” I will not raise my head until Bilal walks over it,an instant cure!’ I think the hadeeth goes something like that.

The hadeeth, as we found in al-Bukhari, Muslim, and Ahmad, goes as follows: Al-Ma’roor bin Suwaid said that they visited Abu Tharr in ar-Rabthah. He was wearing a lined lower garment, and his servant was wearing the same. They said to him, “O Abu Tharr, had you used both pieces of cloth, you would have made for youself a very nice full garment.” He replied, “I had an argument with one of my brothers (slaves). His mother was a non-Arab, and I made fun of that. He complained to the Prophet , who told me when I met him, ‘O Abu Tharr. You are a man with traces of Jaahiliyyah!’ I replied, ‘O Allaah’s Messenger, when one curses others, they would respond by cursing his father and mother.’ He repeated, “O Abu Tharr, you are a man with traces of Jaahiliyyah. These (slaves) are your brothers. Allaah put them in your custody. So feed them from your food, give them to dress from your clothing, and do not require from them beyond their ability. If you burden them with work, help them.”

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Added on: Nov 11, 1996
25) Amongst the so called scholars of the indo-pak-sub continent are those who say that wearing a prayer cap when praying is either compulsory of is a very very good sunnah. I would like you to clarify this position, because every time i go to pray to any such mosques, i am boged down by these people admonishing me for not wearing a prayer cap (eg: the one ahmad deedat wears). Is it a bidaa – what they are doing and saying and insisting on?

No. It is sunnah, because it was the practice of the Prophet and his companions to cover their heads most of the time, especially when they wanted to appear proper and dressed well, as is supposed to be the case for one going to pray.

But there is no proof that it is required. And to place caps at the door of the mosque for people to wear them is surely a bid’ah that was not practiced in any of the Salaf’s mosques.

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Added on: Dec 23, 1996
26) There is a hadith in Nisai that says what means “Ali reported that the Messenger of Allah(PBUH) prohibited a woman to shave her head.” Is this hadith authentic? If so, is it refering to all of the hair or some of it?

This is authentic, and refers to shaving any part of the head. But it does not refer to cutting some of the hair (as long as it is not cut so short as to resemble men’s hair).

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Added on: Dec 23, 1996
27) My question is concerning the hadith of the Messenger of Allah (SWS) which states that the dua of three are accepted; the oppressed person, the parent against their child and the traveller. Please tell me if the dua of the parent against the child includes non-muslim parents. And if so does that mean that the dua of a non-muslim parent for their child may be accepted by Allah?

The answer is no, because Allah says (what means) “Allah only accepts from those who have taqwaa.”

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Added on: Dec 23, 1996
28) Is it from the sunnah the arrange a day, where muslims can get together and play football or some other sport. Alternatively, Is it from the Sunnah to arrange weekly events, such as sports or days out to the country etc. to strengthen the relationships of the brothers

There is nothing to prohibit this, so it remains according to the ASL (origin) of being permissible, provided that the people do not perform prohibited acts during these get togethers, and that they do not treat these as acts of worship that must follow a certain norm and procedure to be acceptable.

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Added on: Dec 23, 1996
29) In chapter 2 of Kitab al Tawhid I read a part that goes “Textual evidence that there are seven earths and there are seven heavens. That the seven earths have inhabitants of there own.” Could you please clarify this statement for me if you are able.

This refers to the Hadith of Abu Sa’eed al-Khidri about Musaa, which is in the same chapter. The hadith mentions seven heavens and their dwellers, as well as seven earths. However, this hadith from Ibn Hibbaan is weak, and cannot be used as evidence. Yet, there are other hadiths mentioning seven earths. The scholars differ as to whether this means seven planets or something beyond our knowledge (ghayb). The latter is the correct opinion. As for dwellers, we know that there are angels, for example, who dwell in the heavens. As for the earths, we have no similar knowledge — Allaah knows best.

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Added on: Dec 23, 1996
30) Is there a hadith that says something like…. there is no obedience to the creation for disobeying the Creator.

Yes. Bukahri, Muslim, etc.

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Added on: Dec 23, 1996
31) Is it permissible to have a kunyah although you have no children?

Rather, it is considered recommended by some scholars. The prophet gave kunyah to a child (Abu Nughayr), and to Aaishah (Umm Abdillaah).

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Added on: Feb 1, 1997
32) I heard from someone that there is a Hadith that states that we are not supposed to start Kuffar with “Salam” , does that only mean saying “Assalamu 3alaikum” , or even the word “hello”?

Only “as-Salamu alaikum” because it is restricted to Muslims, its is the greeting of Jannah, and it is a du’aa that only those who submit to Allaah deserve — wallaahu a`lam.

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Added on: March 10, 1997
33) Is it permitted to say “ya nabi salamu aleika” or not?

Not permitted, because of the wrong belief that he can hear us and and respond to us, a thing that only Allaah can.

The question on above, can u please give me mor einformation on this because some Mosques do this and i would like to show them wrong about this.

For more details, you need to refer to books such as “at-Tawassul” by al-Albani, available from our bookstore.

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Added on: March 10, 1997
34) I would like to know if wearing a “kufi” is a sunnah or not? If anyone does choose to wear it by his own choice, can the government of U.S. prohibit that person from wearing it to work? I would like to wear it all the time..but I lost my job couple of weeks ago because my employer did not think that the “kufi” is a part of Islam.

It was the practice of the Prophet and his companions to cover their heads with kufis, turbans, and the like. Thus, it is a recommended thing to do, but it is not obligatory.

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Added on: March 10, 1997
35) Are there any da’eef hadeeths in bukhaari or muslim?

Very few hadiths in them have been judged weak by the scholars of Hadith, such as ad-Daraqutni, Ibn Hajar, etc. But the rest are all accepted by the whole ummah as being authentic, and anyone who rejects that would be a deviant.

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Added on: March 10, 1997
36) Where can I aquire the hadeeth checking for Abu Dawood’s sunan, as I would like to read it.

It is only available in Arabic – 3 large volumes ($40 approx). Order it from the QSS bookstore (Sahih Sunan Abi Dawud).

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Added on: March 10, 1997
37) You said the hukm of one who had to pray when having to relieve himself is accepted, but in Al Albaani’s Prophet’s Prayer under Looking at the place of prostration and humility, there is hadeeth by bukhaari and muslim which I do not recall correctly, but doesn’t it make the prayer invalid? Therefore I ask, my dear brothers, knowing this hadeeth, is the ruling still makrooh and if so, why?

The hadith in that regard was not accurately translated into English; a more correct translation would be, “There is no (complete) Salaah in the presence of food, or when one is compelled by one of the two filthy needs.” The word in brackets is not mentioned in the hadith, but is from the ijtihad of scholars. If one is in the presence of any of these bodily needs, concentration on his prayer will be deminished — in proportion with the argency of the need. Thus, if one is extremely hungry, he can hardly know what he is saying, whereas if one is full, he is not affected by the presence of food. Similarly, one’s concentration is reduced in proportion with his urgue to go to the toilet. Only when the urgue is so intense that one cannot understand any of his prayer would we be able to say that his prayer is invalidated. In other cases (with less intense urgue), his prayer’s concentration and reward are reduced proportionally, but we cannot say that the prayer is invalid.

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Added on: March 10, 1997
38) Could you also quote the source of the hadith you mentioned re:prohibiting two deals in one and if possible quote the translated hadith in full, and would you also please clarify how the hire-purchase contract is an example of two deals in one.

The hadith, reported by Ibn Mas’ood, says “The Prophet prohibited two sales in one sale.” Recorded by Ahmad, An-Nasaa’i, at-Tirmithe, etc. In one of the reports, Simaak bin Harb, who reported this hadith from Abdirrahman from his father Ibn Mas’ood was asked, “What does this mean?” He replied, “It means that one would sell something and say, ‘The price is such and such if delayed, and such and such if cash.’ ” This is authentic, as detailed in Irwaa ul-Ghaleel no. 1306 by al-Albani. Thus, it is not permissible to sell or buy an item which has two different prices, one for cash payment, and one for installments or delayed payments.

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Added on: March 10, 1997
39) There’s a hadith that’s been said that A man came to see Umar to complain about his wife. Umar’s wife was yelling at him, when the man came, so the man turned to leave. Umar called to the man to see what he wanted. The man said he came for help with his wife but he saw Umar was in a similar sitution so couldn’t help him. Umar said that his wife cleaned, cooked and washed and mended his clothes and this was not her duty so he was patience with her in her time of obsession, so this man should also be patiented. I’ve searched for this hadith on the MSA hadith search and cannot find it. Can you tell me if it’s authentic or not? Does it mean that women are not responsible for all the household work. I have the argument that they are because the men is responsible for earning the income. But if the wife spends all her time cooking and cleaning and doing laundry and picking up after the family who is going to teach the children Islam.

This does not sound right, and we doubt that you will find it anywhere, because it is in conflict with basic Islamic principles, such as the authentic hadith, “… And the woman is responsible in her husband’s house, and will be questioned about her responsibility …” If the responsibilities are properly divided according to Islam, and if she does not waste time in front of the TV watching soap operas or reading romances, then inshallaah she will have time for this and more. For further info, we direct you to subscribe to al-Mu’minah magazine, published by QSS.

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Added on: March 10, 1997
40) There seems to be numerous ahadith citing the fact that the Prophet (SAW) was created first and that he was created from light(Nur). This seems most strange as this was NOT what i learnt as a child growing up.But there seems to be many ahadith and Quranic ayat testifying to this fact.

There aren’t numerous ahadeeth — not even one single authentic hadith in this regard. Similarly , no aayaat testify to this. The Prophet was created like any other human being, but Allaah preferred hime over all other humans with many qualities, creation from light not being one of them. Only angels are created from light as established in authentic texts.

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Added on: March 10, 1997
41) This is my second mail to you regarding the origin period of hadees(like sahih bukhari).I want to know when were the hadeeth compiled in history…during prophets time,right after his death,50 years,100,200 or 300 years after his death.Kindly let me know the correct era.

You need to read a book on the history of hadeeth for details. In brief, the hadith started to be written during the life of the Prophet . It was written in separate pieces with one or a few hadiths written together. A most known such “tablet” was that of Ali (R) which was called as-Saadiqah. These excerpts and pieces started to be collected by the sahaabah and their followers after the Prophet passed away. The collections were made into larger compilations by the time of scholars like Imaam Maalik in al-Muwatta’, which was approx 150 years after the Prophet . Most of the largest collections (Musnad Ahamd, Bukhari, Muslim, etc) were compiled by 250H.

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Book 001, Number 0007:

It is reported on the authority of Talha b. ‘Ubaidullah that a person with dishevelled hair, one of the people of Nejd, came to the Messenger of Allah (may peace be upon him). We heard the humming of his voice but could not fully discern what he had been saying, till he came nigh to the Messenger of Allah (may peace be upon him). It was then (disclosed to us) that he was asking questions pertaining to Islam. The Messenger of Allah (may peace be upon him) said: Five prayers during the day and the night. (Upon this he said: Am I obliged to say any other (prayer) besides these? He (the Holy Prophet, ) said: No, but whatever you observe voluntarily, out of your own free will, and the fasts of Ramadan.

The inquirer said: Am I obliged to do anything else besides this? He (the Holy Prophet) said: No, but whatever you do out of your own free will. And the Messenger of Allah told him about the Zakat (poor-rate). The inquirer said: Am I obliged to pay anything else besides this? He (the Holy Prophet) said: No, but whatever you pay voluntarily out of your own free will. The man turned back and was saying: I would neither make any addition to this, nor will decrease anything out of it. The Prophet remarked: He is successful, if he is true to what he affirms.

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It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Ask me (about matters pertaining to religion), but they (the Companions of the Holy Prophet) were too much overawed out of profound respect for him to ask him (anything). In the meanwhile a man came there, and sat near his knees and said: Messenger of Allah, what al-lslam is? -to which he (the Holy Prophet) replied: You must not associate anything with Allah, and establish prayer, pay the poor-rate (Zakat) and observe (the fasts) of Ramadan. He said: You (have) told the truth. He (again) said: Messenger of Allah, what al-Iman (the faith) is? He (the Holy Prophet) said: That you affirm your faith in Allah, His angels, His Books, His meeting, His Apostles, and that you believe in Resurrection and that you believe in Qadr (Divine Decree) in all its entirety, He (the inquirer) said: You (have) told the truth. He (again) said: Messenger of Allah, what al-Ihsan is? Upon this he (the Holy Prophet) said: (Al-Ihsan implies) that you fear Allah as if you are seeing Him, and though you see Him not, verily He is seeing you. He (the inquirer) said: You (have) told the truth. He (the inquirer) said: When there would be the hour (of Doom)? (Upon this) he (the HolyProphet said: The one who is being asked about it is no better informed than the inquirer himself. I, however, narrate some of its signs (and these are): when you see a slave (woman) giving birth to her master – that is one of the signs of (Doom) ; when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as the rulers of the earth – that is one of the signs of the Doom.

And when you see the shepherds of black camels exult in buildings – that is one of the signs of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one knows them except Allah. Then (the Holy Prophet) recited (the folowing verse):” Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends down the rain and knows that which is in the wombs and no person knows whatsoever he shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person stood up an (made his way). The Messenger of Allah (may peace be upon him) said: Bring him back to me. He was searched for, but they (the Companions of the Holy Prophet) could not find him. The Messenger of Allah (may peace be upon him) thereupon said: He was Gabriel and he wanted to teach you (things pertaining to religion) when you did not ask (them yourselves).

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Abu Huraira reported: One day the Messenger of Allah (may peace be upon him) appeared before the public that a man came to him and said: Prophet of Allah, (tell me) what is Iman. Upon this he (the Holy Prophet) replied: That you affirm your faith in Allah, His angels, His Books, His meeting, His Messengers and that you affirm your faith in the Resurrection hereafter. He (again) said: Messenger of Allah, (tell me) what does al-Islam signify. He (the Holy Prophet) replied: Al-Islam signifies that you worship Allah and do not associate anything with Him and you establish obligatory prayer and you pay the obligatory poor-rate (Zakat) and you observe the fast of Ramadan. He (the inquirer) again said: Messenger of Allah, what does al-Ihsan imply? He (the Holy Prophet) replied: That you worship Allah as if you are seeing Him, and in case you fail to see Him, then observe prayer (with this idea in your mind) that (at least) He is seeing you. He (the inquirer ) again said: Messenger of Allah, when would there be the hour (of Doom)? He (the Holy Prophet) replied: The one who is asked about it is no better informed than the inquirer. I, however, narrate some of its signs (and these are): when the slave-girl will give birth to he master, when the naked, barefooted would become the chiefs of the people – these are some of the signs of (Doom). (Moreover) when the shepherds of the black (camels) would exult themselves in buildings, this is one of the signs of (Doom). (Doom) is one of the five (happenings wrapped in the unseen) which no one knows but Allah.

Then he (the Messenger of Allah) recited (the verse):” Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends (down the rain) and knows that which is in the wombs and no person knows whatsoever he shall earn tomorrow, and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware. He (the narrator, Abu Huraira) said: Then the person turned back and went away. The Messenger of Allah (may peace be upon him) said: Bring that man back to me. They (the Companions of the Holy Prophet present there) went to bring him back, but they saw nothing there. Upon this the Messenger of Allah remarked: he was Gabriel, who came to teach the people their religion.

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He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah’s Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil.

He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don’t see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.

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7. Prohibitions During the Pilgrimage

It is forbidden to have a hair cut during Hajj or to wear sewn clothes. Pilgrims should offer Fidya (redemption) if he has to wear sewn clothes or have to shave his head due to illness or lice.

Hunting is forbidden during the pilgrimage days. If the pilgrim hunts during these days then he has to offer the sacrifice of one animal. If he has hunted deer then a lamb should be sacrificed and of ostrich is hunted then camel should be sacrificed. If one cannot offer a sacrifice the he should feed six poor people and if that is not possible the he should fast for three days. Allah says in the Holy Quran:

“O ye who believe! Kill not game while you are in a state of pilgrimage. And whoso amongst you kills it intentionally, its compensation is a quadruped like unto that which he has killed, as determined by two just men from among you, the dame to be brought as an offering to the Ka’ba; or as an expiation he shall have to feed a number of poor persons, or fast an equivalent number of days, so that he may taste the penalty of his deed. As for the past, Allah forgives it; but whoso reverts to it, Allah will punish him for his offense. And Allah is Mighty, Lord of retribution.

The game of the sea and the eating thereof have been made lawful for you as a provision for you and the travelers, but forbidden to you is the game of land as long as you are in a state of pilgrimage. And fear Allah to Whom you shall be gathered.

Allah has made the Ka’ba the inviolable House as a mean of support and uplift of mankind, as also the Sacred Month and the offerings and the animals with collars. That is so that you may know that Allah knows what is in the heavens and what is in the earth, and that Allah knows all things well.

Know that Allah is sever in punishment and that Allah is also Most Forgiving, Merciful.” (5:95-98)

If the pilgrim has sexual intercourse with his/her spouse before the first Tawaaf the Hajj will become invalid or unlawful. He/she should continue to perform all the duties of the pilgrimage but he/she has to perform pilgrimage again the next year. Moreover he/she has to sacrifice a camel at Mina to atone the violation.

8. Ahsari

If some difficulty arises after entering the state of Ihram for the Hajj or Umra (i.e., illness, resistance by enemy to prevent from reaching Mecca) then the sacrifice of an animal should be offered and the Ihram removed. We read in the Holy Quran: “ … but if you are kept back, then make whatever offering is easily available; and do not shave your heads until the offering reaches its destination … “ (2:197).

9. Umra

To simply circuit the Ka’ba and perform the seven circuits between Safa and Marwah is called Umra. There is no fixed time for Umra and it can be performed at any time during the year except between the 9th and the 13th of Dul-Hajj (these days are only reserved for the full pilgrimage or Hajj). Entering into the state of Ihram and removal of Ihram is carried out in the same manner as for the full pilgrimage.

10. Types Of Hajj:

There are three types of Hajj:

a. Hajj Mufrad:

All conditions of the Hajj Mufrad are same as described above. One enters into the state of Ihram for Hajj only and no Umra is performed before Hajj.

b. Hajj Tamattu :

This is Hajj when Umra is performed before the Hajj. The pilgrim removes Ihram for Umra on the 8th of Dul Hajj and re-enters into the state of Ihram again for Hajj.

c. Hajj Qiran:

In this Hajj, the pilgrim enters into the state of Ihram for both Umra and the Hajj at one time.

11. Places of Hajj inside Mecca

A. Ka’aba:

The focus of the pilgrimage is Ka’ba which was rebuilt by Prophet Ibrahim (peace be upon him) some 4000 years ago. Today, Ka’ba stands in the middle of a large courtyard of Masjid-el-Haram or the sacred Mosque. The courtyard of Masjid-el-Haram contains, besides Ka’ba, the Muqam-e-Ibrahim (place of Ibrahim) and the fountain of Zumzum.

Ka’ba is the first house ever that was built for the worship of One and Only God, Allah. It is also called “Bait-Ullah” (House of Allah), “Bait-ul-Ateeq” (the Oldest House), and Baitul Ma’amoor (Inhabited House).

Muslims, all over the world, face towards Ka’ba to offer their prayers. This house and the places around it have several signs that have been manifested by Allah. Every inch of this land testifies to the fact that Allah never destroys those who offer sacrifices. To commemorate Allah’s signs and to enhance their faith that Allah truly fulfils His promise, Muslims have been ordered to pay homage to the Ka’ba and these other Signs of Allah. Allah the Exalted, says in the Holy Quran:

“Surely, the first House founded for mankind is that at Becca (the valley of Mecca), abounding in blessings and a guidance for all peoples. In it are manifest signs; it is the place of Abraham; and whoso enters it, enters peace” (3:96-97)

Hadrat Ibrahim (peace be upon him) laid a foundation stone for a community in a deserted place by the order of All-Mighty Allah. The he settled his wife, Hajira, and his son, Ishmael, at this place. There was no water at this place and it was not a part of any thoroughfare. The ultimate goal of this unparalleled sacrifice was that his place should serve as a center of universal guidance; that from the progeny of Hadrat Ishmael living in this area would come the greatest prophet whose advent marked the sole cause for the creation of this universe and who would be a mercy for all mankind. The teaching that he brought down would be for the entire world and for all times. In spite of having no sign of any provisions at this place, Hadrat Ibrahim’s (peace be upon him) expectations were superceded. Allah made provisions for water at that place. Slowly the place became populated and was called Becca or Mecca. This was the place where Hadrat Ibrahim (peace be upon him) found lost signs of the first House of Allah that was built for His worship and re-built this house with the help of his son. He fervently prayed to Allah to make this house the “Place for Humanity”.

B. Hajr-e-Aswad (The Black Stone)

There is a black stone in the north-eastern corner of the Ka’ba. This stone is called Hajr-e-Aswad (Black Stone). This stone was probably part of a meteoroid that fell near Mecca on a mountain called Abu Qubais. At the time of construction of Ka’ba, Hadrat Ibrahim brought it down and placed in the corner of the Ka’ba as a great sign and a monument. Anyone who performs pilgrimage is expected to kiss this memorial stone. This stone is part of Allah’s mark and is a sign of Him being the Supreme Being. One loves things that belong to one’s beloved. The same philosophy exists behind kissing the stone. This stone has no power and it provides neither benefit nor harm to anyone.

C. Hateem

A short distance away from Ka’ba towards North there is an open space.The place has small walls around it but there is no ceiling.There is a tradition of the Holy Prophet (peace be upon him) that suggests that this place was left without a roof because not enough wood was available to cover the entire building.A pilgrim should keep this place inside the Tawaaf but it is not right to face towards this place when offering prayers.

D. Multazam

The southern part of the wall between the door of the Ka’ba and the black stone is called Multazam. At the completion of the pilgrimage the pilgrims embrace this part of the wall. This is one way of saying good-bye and a way of expression of extreme love for the House of Allah.

E. Rukun-e-Yemeni

The north-western corner of the Ka’ba faces towards Yemen and this is why it is called Rukun-e-Yemeni (Yemen’s Pillar). It is not appropriate to touch or kiss this part during making a circuit of the Holy Ka’ba.

F. Mutaaf

There is a circle of white stone around the Ka’ba. This is the place where the circuit of the Holy Ka’ba is performed during the pilgrimage. The circuit of the Holy Ka’ba is an integral part of the worship offered seven times during Hajj.

G. Muqam-e-Ibrahim (Place of Ibrahim)

There is a small round-shaped building in front of the door of the Ka’ba and the Multazam. This building has a stone that was used by Hadrat Ibrahim to stand on to complete the walls of the Ka’ba. This is called Muqam-Ibrahim (Place of Ibrahim). After completing the seventh circuit during the pilgrimage, two Raka’t of prayer are offered. One gets more blessings if these Raka’ts are offered at the Place of Ibrahim.

H. Zumzum

A small well is present on the left side of the Place of Ibrahim and to the east of the Ka’ba. This well appeared as a sign when the child Ishmael rubbed his heels on the ground due to his thirst. One drinks water from this well facing the Ka’ba to get blessings.

I. Masjid-el-Haram

Around the Ka’ba is a mosque that has a rectangular shape with rounded corners. Pilgrims offer prayers in this mosque by making circular rows and face towards the Ka’ba.

J. Al-Safa and Al-Marwa

Two small hills in Mecca were located in the north of Masjid-el-Haram. Now these hills have been flattened. Hadrat Hajirah ran seven times between these two hills in search of food and water. Pilgrims are ordained to follow her footsteps and go to these hills seven times.

12. Places Outside of Mecca

A. Mina

There is an open ground three miles to the east of Mecca called Mina. There are three stone pillars in this ground that are called Jumrat representing Satan. These stones are called Jumrah-tul-Oola, Jumrah-tul-Wusta, and Jumrah-tul-Aqbah. During the last day of Hajj, the 10th Dul-Hajj and three Tashriq days, pilgrims are required to cast stones at these Jumrah. This act of casting stones at Jumrah is called Ramy al-jimar (throwing small stones). Thousands of animals are sacrificed on this ground to commemorate the great sacrifice of Hadrat Ibrahim and Hadrat Ishmael.

B. Arafat

On the 9th day of Dul Hajj pilgrims gather in a great ground that is located about 9 miles to the southeast Mecca. This ground is called Arafat. Pilgrims stay at this place from the time of Duhr prayer until Maghrib. Jabalu-Rahmat is a small hill that also stands on this ground. A pilgrim is required to stay at this ground for his/her pilgrimage to be acceptable.

C. Muzdalifah

This ground is located roughly three miles from Arafat towards Mina. A small hill Mash’ar-al-Haraam is present in this field. Pilgrims spend the night of 9ht Dul Hajj in this field on their way back from Arafat. They offer Maghrib and Isha prayers combined and then Fajr prayer on the morning of the 10th day of Dul Hajj at this place. Pilgrims are commanded to remember Allah after the Fajr prayer near the mountains of Mash’ar-ul-Haraam.

D. Muwaqiat

Muwaqiat is the plural of Miqat. This is the place where pilgrims enter into the state of Ihram. It is forbidden to go any further from this place without entering the state of Ihram. Ihram is not only wearing specific clothing but it is also a sincere intention to perform the pilgrimage. There are several placed to enter into the state of Ihram that are marked as Miqat depending upon the route taken towards Mecca. Following are the well-known places where the Pilgrims enter into the state of Ihram.

a. Mecca

Pilgrims who live in and around Mecca enter into the state of Ihram in their homes. People can enter into the state of Ihram before leaving their homes. It is not absolutely necessary for “local” pilgrims to enter into the state of Ihram at the Mawaqit, however, it is forbidden to proceed any further from these place without being in the state of Ihram for the people coming from other locations.

b. Dul-Hulaifah:

Five miles from Madina towards Mecca is a small village. Pilgrims arriving from Madina and from its surrounding areas are required to replace their usual clothes with Ihram at this place

c. Juhfah

This place located about forty miles to the south of Mecca. Pilgrims arriving from Egypt, Syria and Southern Africa are required to enter into the state of Ihram at this place.

d. Zaat-ul-Irq

Located about thirty miles from Mecca, the pilgrims coming from Iraq and by land from the eastern side enter into the state of Ihram at this place.

e. Qarn-al-Manazil

Located about 40 miles to the east of Mecca, the Pilgrims arriving from Yemen and by sea enter into the state of Ihram at this place.

f. Taneem

This place is near Mecca and acts as Miqat for people living in Mecca. If someone is living in Mecca and wants to perform Umra then he should go to this place, enter into the state of Ihram and then return to Mecca so that the condition of traveling for the pilgrims is also fulfilled. The Holy Prophet (peace be upon him) has said: “Part of the worship of Hajj and Umra is to travel in the way of Allah and to go out of the city.”

E. Haram

Mecca and its surrounding areas are called Haram. Haram has different boundaries. These boundaries extend to three miles on one side, seven on the other and nine miles towards Jedda. Within these boundaries of Haram it is forbidden to hunt, bother any animal, or to cut grass or trees. One is permitted to kill dangerous animals like snakes, scorpions, rats or animals with rabies (dogs, etc.)

10. Types Of Hajj:

E. Rukun-e-Yemeni

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Kabba, Mecca

Here you can find complete reference about Hajj !

1. Introduction

Hajj or pilgrimage to Mecca is one of the five pillars of Islam. Hajj was made obligatory in the 9th year of Hijra. The Holy Prophet sent off 300 Muslims under the leadership of Hazrat Abubakr Siddique (may Allah be pleased with him) to Mecca so that they could perform Hajj. That was the year when it was banned for the Mushrikeen (those who associate partners with Allah) to enter Ka’ba. It was also made unlawful to perform Tawaaf (circling of Ka’ba) with naked body.

The following year, 10th Hijra, the Holy Prophet (peace be upon him) announced a head of time he himself would perform Hajj that year. He led tens of thousands of Muslims to Hajj that year and demonstrated to Muslims how to perform all the rites and rituals of the Hajj. This Hajj is known in history as Hajjatul Wida’ or Farewell Pilgrimage because this proved to be the last Hajj the Holy Prophet (peace be upon him) performed. At the end of this farewell pilgrimage, the divine revelation that had started some 22 years ago came to an end with the following verse of Surah Al-Maidah:

“This day have I completed My commandments for you, and have brought to its fullness the favor that I have bestowed upon you, and have chosen Islam as your religion”

.Hajj is an act of worship just like Salat (five daily prayers) and Sawm (fasting in the month of Ramadan). Muslims from all over the world gather in Mecca in the last month of Muslim calendar and worship Allah. Hajj is a special worship that lasts for several days. This is an occasion that brings Muslims of all countries, colors, and races to one place – the Ka’ba. This is a unique opportunity of worshipping Allah collectively in a large gathering at one place.

2. Significance & Philosophy of hajj

Every nation and society has a center of unity where they get together to worship God. They see prosperity and culture as relics of unity. People of the society get to know each other and understand each other’s difficulties. They form a unified front to remove these difficulties and achieve their goals. Allah says in the Holy Quran: “And to every people We appointed rites of sacrifice, that they might mention the name of Allah…” (22:34)

With this idea, Hajj has been made a pinnacle of worship in order that Muslims who gather to perform Hajj can praise their Lord and Master, be thankful for His blessings, and humbly pray to Him for the removal of their difficulties. Muslims living in various parts of the world get to know each other, lay the foundation of social culture, give advice to each other, and provide opportunity for collective struggle.

3. Upon Whom Is It Obligatory To Perform Hajj

An adult Muslim of a sane mind, an able body and having means to bear the expenses must perform this act of worship once in his/her lifetime. There should be peace on the way to Mecca and there should be no hindrance or restriction in traveling to Mecca. Hajj is not obligatory for children, the sick, and those who are unable to bear the expenses for Hajj.

4. What are the Timings of Hajj (Pilgrimage)

There are specific months for performing the Hajj and are called “Months of Pilgrimage.” These three Islamic months are Shawwal, Ze-Qa’d and Dul-Hajj. During these three “Months of Hajj”, one prepares for the pilgrimage, attains good morals, and completes other physical conditions for the pilgrimage. All the essential duties of the pilgrimage have to be completed between 8th and the 13th day of Dul-Hajj. Additional tawaaf (circling around the Ka’ba), however, may be performed until the end of the month of Dul-Hajj.

5. Pillars of Hajj

There are three basic pillars for performing Hajj:

1.To enter into state of “Ihram” and have the intention to perform the pilgrimage.

2.To stay at the field of “Arafat” on the ninth of Dul-Hajj If someone cannot go to the field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she has to perform the pilgrimage again the following year.

3.Additional circling of the “Ka’ba” that is done after the stay at the field of “Arafat” and performed from the tenth to the end of the month.

6. Sequence of Rites and Actions for performing Hajj:

A. Departure From Home

A Muslim must be mindful of his/her duties towards family and fellow human beings. A Muslim who intends to perform Hajj must make sure, before departing for Hajj that his family is provided for during the period he is away for the Hajj. He should pay up his debt and seek forgiveness from fellow human being whom he might have caused harm in the past. He should be diligent in observing Salat (five daily prayers) and Sawm (fasting) in the month of Ramadhan as well as carrying out other religious obligations. He must shun all arrogance and exhibit a character of modesty and humbleness. He must not use unlawfully acquired money or unlawful means to perform Hajj. He should seek sincere repentance from Allah of all his past sins. In short, one should depart for Hajj just like one would wish to depart from this world.

One should spend some money in charity as well. A woman is not allowed to perform Hajj alone and must be accompanied by an adult Muslim Mahram (father, husband, son or brother etc.)

One should say two Rakat Nafl (supererogatory) prayer before leaving home for Hajj.

B. Ihram at Miqat

When one reaches “Miqat” (any one of the appointed places in Mecca where pilgrims make a vow of pilgrimage) one must perform ablution or take a bath, use perfume, and put on two clean, unstitched, preferably white, pieces of cloth. This pair of clothing is called Ihram. One sheet should be wrapped around the lower part of the body and the other sheet around the upper body; the head should not be covered. Women can perform pilgrimage in the cloths they are wearing. Under normal circumstances a woman’s face should not be covered unless she comes face to face with a stranger and she has to conceal herself. During the five days of Hajj, all Muslims engaged in this worship must remain in this same simple dress. As soon as a pilgrim puts on Ihram and declares his intention to perform Hajj, he/she enters into the state of Ihram and his/her Hajj begins.

C. Talbiyah

After putting on the Ihram, men and women offer two Raka’ts of Nafl (supererogatory) prayer followed by recitation of their “intention” and saying the following words:
“Labbaik Allahumma Labbaik; La Shareeka-laka Labbaik; Innalhamda wan-na’mata-laka wal-mulka Lashreeka-laka”
Translation:
“Here I am, O Allah! Here I am in Thy August presence; there is no associate with Thee, here am I; surely all praise is Thine and all favors are Thine and the kingdom is Thine, there is no associate with Thee.”
These words are recited in Arabic and called “Talbiyah”. These words are an essential part of the state of Ihram and Ihram will not complete without reciting these words. After saying Talbiyah pilgrim is ready to fulfill his obligation of Hajj and is required to fulfill all the conditions laid down for Hajj. While one is in the state of Ihram it is strictly forbidden to engage in foul talk, sexual conduct, arguments, or enter into a war. Allah says in the Holy Quran: “ …so whoever determines to perform the Pilgrimage in these months, should remember that there is to be no foul talk, nor any transgression, nor any quarreling during Pilgrimage. …” (2:198)

D. Entering Masjid-el-Haram

After reaching Mecca, one should head straight to Ka’aba that is situated in bounds of Masjid-el-Haram and perform Tawaaf. It is said that when one has his/her first glance at Ka’aba, whatever prayers one makes is granted.

E. Istlam (Kissing the Hajr-e-Aswad)

The act of kissing the Hajr-e-Aswad (Black Stone) is called Istlam. While kissing the Hajr-e-Aswad, ones hands should be on the wall of the Ka’ba in the same position as when one performs a Sajdah (prostration) during a prayer. If it is not possible to kiss the Hajr-e-Aswad, it is permissible just touch it with a hand and if that is not possible the just point to the Hajr-e-Aswad and blow a kiss to it.

F. Tawaaf (Circling of ka’ba)

After performing Istlam (kissing the Hajr-e-Aswad) as described above, a pilgrim should perform Tawaaf of Ka’ba. Tawaaf is performed by going around Ka’ba seven times keeping the Ka’ba on left hand side (counter clock-wise). Istlam should be performed during each circle. It is also permitted to perform Istlam of Rukun-e-Yemeni (Pillar of Yemen). The seventh circle ends at the Hajr-e-Aswad.

G. Nawafal at Muqam-e-Ibrahim

After completing the Tawaaf, the pilgrim should move to the Muqam-e-Ibrahim (Place of Ibrahim. At this place one should offer two Rakats of prayer while facing Ka’ba.

H. Sa’ee (Running between Safa’ and Marwah)

Allah the Exalted has said the Holy Quran:

“Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs Umra, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.” (2:159)

After praying two Rakats of prayer at Muqam-e-Ibrahim, the pilgrim then moves to “Safa”. At this place, he should face towards Ka’ba and recite Durood, Takbir and Talbiyah. The he should walk briskly towards Marwah and recite the same at Marwah. This counts as one circuit. Now one should move to Safa’ and repeat the prayers. One should complete seven circuits between Safa’ and Marwah. These circuits are called Sa’ee.

After performing the circuits between Safa’ and Marwah, one is free to move about and go to a resting place.

I. Arriving at Mina

On 8th day of Dul-Hajj the pilgrims reach at Mina early in the morning after performing Tawaaf-Qudoom. A pilgrim offers Duhr, Asr, Maghrib and Isha’ prayers at Mina and camp there for the night.

J. Arriving at Arafat

On 9th day of Dul-Hajj, after offering Fajr prayer, a pilgrim should move to Arafat. Stay at Arafat is called Waqoof and is the most important part of Hajj. Without this, Hajj cannot be considered complete. If someone misses Waqoof, he should perform Hajj the following year. One listens to the sermon at the plane of Arafat and offers combined Zuhr and Asr prayers. One should stay at Arafat till sunset (Maghrib).

K. Arriving at Muzdalifah

One leaves Arafat after sunset and reaches Muzdalifah in the evening of 9th Dul-Hajj. Combined Maghrib and Isha’ prayers are offered at Muzdalifah. The pilgrims spend the night at Muzdalifah.

L. Departure from Muzdalifah

On the 10th day of Dul-Hajj the pilgrims offer their Fajr prayer as early in the morning as possible. After the Fajr prayer a pilgrim leaves Muzdalifah and arrive at Mina. On the way to Mina one should pick up seventy small stones. As soon as he reaches Mina, he should cast seven stones at Jumrah-tul-Aqba. This act of throwing stones is called Rami. With the throwing of the first stone the requirement to repeatedly recite Talbiyah is lifted. If the pilgrim intends to sacrifice an animal then he should do that after casting stones ad Jumrah-tul-Aqba. After offering the sacrifices a male pilgrim should have his head shaven and female pilgrims are required to cut a small part of her hair. Femle pilgrims are not permitted to have their heads shaven. After the hair cut one can remove the Ihram and may now wear regular cloths.

M. Return to Mecca after sacrifice and hair cut. Perform Taawaf-e-Afaza

After the removal of Ihram the pilgrim is required to return to Mecca to perform another circuit of the Ka’ba. This particular circuit is called Tawaaf-e-Afaza (additional circuit) and is an essential part of the pilgrimage. After this circuit a pilgrim is permitted to return to normal life and all those lawful things that were forbidden are now allowed again.

N. Return to Mina after Tawaf-e-Afaza

After this additional circuit, the pilgrim should return to Mina and stay there for three days. During the stay at Mina on 11th, 12th and 13th day of Dul-Hajj the pilgrim cast seven stones on each of the Jumrah in the following order: Jumrah-tul-Oola, Jamrah-tul-Wusta, and Juramh-tul-Aqba. It is permitted not to cast stones on the third day.

O. Return to Ka’ba and Farewell

On the 12th or the 13th day of Dul-Hajj, the pilgrim returns to the Ka’ba and perform a final circuit. This circuit is called Tawaf-al-Sadr or Tawaf-al-Wida (parting or farewell circuit). After this last circuit, the pilgrim should drink water from Zumzum, kiss the threshold of the door of the Ka’ba, and pray to Allah for forgiveness. He should leave the Ka’ba walking backwards, looking at it the last time, and saying farewell.

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Al-Asmaul Husna

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For Muslims all religious festivals have their own special significance. In fact, at the end of different modes of worship, Islam has instituted a kind of festival. The festival following the daily Prayers of the week is Jum’a-tul-Mubarak (Friday); the one following the month of fasting is called Eid-ul-Fitr, while the festival following the ceremony of Hajj at the Ka’aba in Arabia is know as Eid-ul-Adhia.
Following is a list of Muslim Festivals:
Jum’a-tul-Mubarak (Friday Prayer)
Eid-ul-Fitr
Eid-ul-Adhia
Muharram
Eid Milad-un-Nabi
Shab-i-Miraj
Lailat-ul-Qadr

Following is a list of Muslim Festivals: Jum’a-tul-Mubarak (Friday Prayer) Eid-ul-Fitr Eid-ul-Adhia Muharram Eid Milad-un-Nabi Shab-i-Miraj Lailat-ul-Qadr

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