Call for Unity

بسم الله الرحمن الرحيم

 رَبِّ اشْرَحْ لِي صَدْرِي ; وَيَسِّرْ لِي أَمْرِي ; وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي ; يَفْقَهُوا قَوْلِي

There is a popular modern saying: United we stand, divided we fall. This small phrase conveys a big message; the message of unity. Unity is very important in any society, any group and any organization in order to achieve the goals of that particular entity. And Islam stands atop when it comes to unity. Islam commands unity among its followers. Praying in congregation (and Friday prayers, Eid prayers etc.) is an example of advocacy of unity. Gathering of millions of Muslims every year in Makkah for performing Hajj in the lunar month of Dhul Hijjah is one of the greatest examples of unity being commanded by Islam.

This unity of Muslims is something which worries the enemies of Islam. I was asked by a Non-Muslim colleague of mine about why we Muslims have to pray at one time at one place, obviously referring to congregational prayers offered in Masjids and Hajj etc. And I could figure out a sense of worry in his question.

However, these worries are no more in the camps of enemies of Islam now. Instead, it is time for Muslims to worry about this. The reason is simple; there is no more unity among the Muslims and it is known to everyone. This lack of unity prompts the enemies of Islam to devise their strategies accordingly against Islam. But the irony is that Muslims remain unaware of their lack of unity. Either we are unaware of our lack of unity or we do not care about it. In either case, we stand on the losing end.

Lack of unity among Muslims is one of the biggest issues that needs to be resolved by Muslim society. If a Muslim society is considered to be a body, then its unity is its health. And the reasons which do not let the unity stay firm are like the different diseases which attack the body and affect its health. There are lot of such diseases spreading at a rapid pace and if not treated at an appropriate stage, may prove to be fatal for the body (i.e. Muslim society).

A clinical way to cure a body from a disease is to diagnose the disease and the causes which lead to it. So let us take a look at some of the diseases which are attacking the health (i.e. unity) of Muslim society.

1. Some acts / practices / ideologies of the ‘Period of Jahilliyah’ still remain among Muslims.

Islam came and wiped off all the wrongs that existed during the ‘Period of Jahilliyah‘. Islam showed the light of truth to the masses and removed the blindfold of ignorance from the eyes of the people. After the revelation of Qur’an, the Haq is clear to all. However, even then (even now) there are lot of such prohibited practices prevailing among Muslims. One of the worst among such practices that prevails in minds of some is ‘discriminating based on region, tribes, languages etc’; a horrible practice; a horrible disease for the health (unity) of Muslim society.

Islam does not give precedence to any Muslim over another based on caste, creed, tribe, colour etc. The Prophet (PBUH) said very clearly, in the farewell speech given during Hajj, that all Muslims are equal; an Arab has no superiority over a Non-Arab, nor does a white over a black, etc. But what a shame; Muslims still dare to fight among themselves based on these things. How can an Arab Muslim feel he is better than a Non-Arab Muslim, just because he has been blessed with knowledge of Arabic language, more wealth and proximity to the area where our beloved Prophet (PBUH) and most of the other prophets were born? Instead he is supposed to use his knowledge of language and his wealth to support other Muslims by means of imparting them the knowledge as well as helping the poor Muslims. Similarly, there is nothing for an Indian Muslim to boast of about they being more intelligent and more educated than the rest, and if they really are, then it is their responsibility to use their virtues for helping Islam and fellow Muslims in different fields of life. There is no need to criticize Muslims of other places. And not to forget mentioning about our brothers of Pakistan who often fall prey to self-proclaimed superiority in physical might and/or being better-off (in all aspects) as compared to other Muslims (specially against Muslims of India); if they are really so, they should use their might and superior social status for uplifting the inferior Muslims, instead of singing laurels about themselves.

What is all this? Who allows us to do this?

The cure: The only cure is to abandon all such ideologies. Stay away from these, for the sake of health of Muslim society and for your own sake too. Refer to following hadith in this context:

It was narrated from Abu Hurairah (RA) that the Prophet (PBUH) said, “Whoever rebels against obedience and splits away from the Jama’at and dies (in that state) has died a death of Jahilliyah. Whoever fights for no real cause, getting angry for the sake of tribalism, calling for tribalism, or supporting tribalism, and is killed, dies in a state of Jahilliyah. Whoever rebels against my Ummah, striking righteous and wicked alike, and does not spare the believers, and does not pay attention to anyone who has covenant of protection with the Muslims, he is not of me and I am not of him.”

(Hadith No. 4786 (1848), Book of Leadership, Sahih Muslim, Vol. 5).

Dear brothers and sisters, it is strictly prohibited in Islam to indulge in such acts. These are one of the biggest contributors towards the disharmony among Muslims. So beware!

2. Emergence of different sects

Another disease, and probably the most prominent one of all, that does not let the Muslims unify is emergence of different sects in Islam. The Prophet (PBUH) had warned about this:

Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) said, “The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects.”

(Hadith No. 2640, Chapters on Faith, Jami’ At-Tirmidhi, Vol. 5).

The most unfortunate splitting among Muslims is that of creation of two sects: Shia and Sunni. The differences might have started on smaller notes, but as of now, the rift is too big to be abridged easily. The number of sects is increasing day-by-day (I am not sure how many sects are in being at present, but the number seems to be close to what has been mentioned in the hadith above). We can call these different sects as School of thoughts, Ideologies etc. The great four school of thoughts based on following four great Imams are known to all of us: Imam Abu Hanifa (the Hanafis), Imam Shafi’ (the Shafi’s), Imam Malik (the Malikis) and Imam Ahmed Humbal (the Humbalis). All these great Imams are respected by us and we pray for Allah’s mercy for their blessed souls. Our discussion ahead in no way tends to bias with any particular Imam. Further in no way does the discussion tend to find out a fault with teachings of any of these great Imams. I am too small to dare to do so. So, I request the readers not to misquote anything from here, and instead read it with an unbiased state of mind.

Now let us see some examples regarding how we enter into disaccord based on our division into different sects.

Example 1: This is about an event that took place with me. While on my trip last year to my home place in India, I explained the importance of Tahayyat-al-Masjid and persuaded my friends to offer them regularly. Alhumdolillah they started offering these prayers. When I was again with them last time (a year after the previous trip), one gentleman posed a question about offering Tahayyat-al-Masjid while Khutba of Friday prayer is in progress. He said that may be it is allowed to do so in Maliki or Shafi’ or Humbali school of thoughts, but according to Hanafi school of thoughts, it is not allowed to pray any voluntary prayer while Friday Khutba is in progress. Disaccord is obvious. But who is correct? Or are both correct at the same time? Answer to this is very simple; refer to following hadith:

It was narrated that Jabir bin Abdallah (RA) said: Sulaik Al Ghatfani came on a Friday when Prophet (PBUH) was preaching (i.e delivering Khutba) and he sat down.  He said to him, “O Sulaik, get up and pray 2 raka’at and make them brief.”  Then he said, “If one of you comes on a Friday and the Imam is preaching, let him pray 2 raka’at (Tahayyat-al-Masjid) and make them brief.”

(Hadith No. 2024 (875), Book of Friday Prayer, Sahih Muslim, Vol. 2).

This is the saying of our beloved Prophet (PBUH) which is above the views of any of the scholars of this world. And according to Allah’s Messenger (PBUH), we have to offer Tahayyat-al-Masjid upon entering a Masjid, even when Friday Khutba is in progress. Therefore, in this case Hanafi view does not gives the best solution, whereas the other views are in accordance with the Prophet’s Sunnah. Thus, we have to agree upon it unanimously; no disaccords whatsoever.

Example 2: According to Hanafi school of thoughts, if a man is touched by a woman, his Wudu does not break. While as per Shafi’ view, if a man is touched by a woman, his Wudu breaks and he has to perform Wudu again. Same question: Who is correct? Or are both correct at the same time? Let us go through following hadith on this issue to get a clear picture:

It was reported from Al-A’mash, from Habib, from Urwah, from Aishah (RA): ‘The Prophet (PBUH) kissed one of his wives, then went out to pray and did not perform Wudu.’ Urwah said to her: ‘And who else can it be except you?’ At which she laughed.

(Hadith No. 179, Book of Purification, Sunan Abu Dawud, Vol. 1).

If kissing cannot invalidate Wudu, how can a mere touch do that? So, it is clear that in this case, the Hanafi view is in accordance with the Sunnah and therefore it is to be followed. Simple; no disagreements whatsoever!

Example 3: Another real event involving my presence; yet another gathering and yet another question! The question this time is about whether we should say Ameen in a loud voice or in a low voice, after Imam completes reciting Surah Al-Fatiha (Surah No. 1, Holy Qur’an) in congregational prayer (during raka’ats in which recitation is done aloud)? One gentleman following Imam Abu Hanifa’s views says that Ameen should be said in a low voice. Whereas, Shafi’ school of thoughts are of the view that we should say Ameen aloud. Again I ask: Who is correct? Or are both correct at the same time? Let us go through some narrations to understand this:

Narrated Abu Hurairah (RA): The Prophet (PBUH) said, “Say Ameen when the Imam says it and if the Ameen of any one of you coincides with that of the angels then all his past sins will be forgiven.” Ibn Shihab said, “Allah’s Messenger (PBUH) used to say Ameen.”

(Hadith No. 780, Book of Adhan, Sahih Bukhari, Vol. 1).

The hadith is self-explanatory. But just for the sake of clarification of all doubts, let us consider a case where followers of Hanafi school of thoughts do not agree fully with the inference drawn from this hadith. They may say that this hadith tells us about saying Ameen, but it doesn’t tell us clearly whether saying Ameen should be done in a loud or a low voice; although if read carefully, the above mentioned hadith really points towards saying Ameen aloud. However, to eliminate all such doubts, let us go through another hadith:

Wa’il bin Hujr (RA) narrated that he prayed behind Allah’s Messenger (PBUH). He (the Prophet, PBUH) would raise his voice with ‘Ameen‘, and he would say the Salam to his right and left until I could see the whiteness of his cheek.”

(Hadith No. 933, Book of Salat, Sunan Abu Dawud, Vol. 1).

This should be enough for us to settle the dispute. Clearly, here, Shafi’ view is in accordance with Sunnah and therefore we have to follow that.

Thus, we see that in some cases Hanafi views are better while in other cases, Shafi’ views are more in line with Sunnah. I do not mean to say that any of these great Imams were wrong while explaining any issue in Islam. There might be several reasons for them to differ in their opinions: may be they interpreted some rulings in a different manner, both in honest state of mind; may be some of the ahadith did not reach them at the time of their teachings because compilation of ahadith was an enormous task and was completed much after these four great Imams died. But now all ahadith are easily available to us, explained very clearly and categorized beautifully for our ease, we cannot dare to ignore them.

The cure: Followers of a particular school of thought stick to their views. Moreover, they strictly advocate that one has to be in either of the schools only; to them it is not acceptable that a Muslim may follow some of Hanafi views and some of Shafi’ views etc. One has to be either a Hanafi or a Shafi’ or a Maliki or a Humbali, as per their ideology. This is a mistake. The only source for a Muslim to follow is Qur’an and after that is the Sunnah (i.e. authentic ahadith). Any view which contradicts these two cannot be followed. Allah says:

وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنتُمْ مُؤْمِنِينَ

“Do ita’at of Allah & Rasool-Allah (PBUH), if you are Mu’mineen.”

(Aayah No. 1, Surah Al-Anfal, Chapter No. 8, Holy Qur’an).

Every Muslim is supposed to do ita’at of Allah and His Messenger (PBUH). Dear brothers and sisters, follow Qur’an and Sunnah; stop labelling yourselves as Hanafis or Malikis or Deobandis or Wahabis or Bareilwis or Ahl-e-hadiths etc. Use only one word of identity: Muslim. This will enable all of us to stay united. The only labels for the followers of Islam found in Qur’an are Muslims or Mu’mins. Neither Qur’an nor any hadith says that we should call ourselves followers of so and so Imam (i.e. a Hanafi, or a Maliki etc). Just ask yourselves: If a Non-Muslim accepts Islam and in his early days asks one of us about whether he shall say Ameen aloud or in a low voice during Salat, will we ask him whether he has entered into Hanafi sect or a Shafi’ sect, so that we may answer him accordingly? Just ask yourselves.

Allah says about people who divide themselves into different sects:

مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلاةَ وَلا تَكُونُوا مِنْ الْمُشْرِكِينَ

“(And remain always) turning in repentance to Him (only), and be afraid and dutiful to Him; and perform As-Salat and be not of Al-Mushrikin.”

مِنْ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعاً كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

“Of those who split up their religion, and become sects, each sect rejoicing in that which is with it.”

(Aayah No’s 31 & 32, Surah Ar-Rum, Chapter No. 30, Holy Qur’an).

At another place in Qur’an, Allah says:

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعاً لَسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ

“Verily, those who divide their religion and break up into sects, you (O Muhammad, PBUH) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do.”

(Aayah No. 159, Surah Al-An’am, Chapter No. 6, Holy Qur’an).

So, dear brothers and sisters, please be careful.

3. Emergence of different organizations

There is no harm in creating organizations, and the organization is blessed by Allah when it is created with an intention of doing service to Islam. And we see that there are so many organizations committed to these goals. However, these very organizations, originally intended to serve Islam, tend to become a disease for the health (i.e. unity) of Muslim society when they try to blame other organizations and try to prove they are superior. The moment this happens, it is falsehood. I can cite an example: Recently a very old famous Islamic organization released a fatwa against the head of another famous Muslim organization, and ruled him a Kafir. Do the scholars of this organization (the one issuing such a fatwa) know that calling a fellow Muslim a Kafir is not allowed in Islam? If they do not know, let me quote this hadith:

Narrated Abu Hurairah (RA): Allah’s Messenger (PBUH) said, “If a man says to his (Muslim) brother, ‘O Kafir !’, then surely, one of them is such.”

(Hadith No. 6103, Book of Al-Adab, Sahih Bukhari, Vol. 8).

Thus, if the accuser is telling the truth, then the accused is a Kafir, otherwise the accuser is a Kafir. How serious, and how scary? Whoever knows this hadith, will never dare to say any such words to his fellow Muslim.

If the scholars do not know this hadith, it is a big question mark on their ability and question should be raised about how they can take up such a responsible position of a Mufti. But if they know this hadith and still they issue such a fatwa, then it is not only a matter of shame but also a matter of serious concern, for them as well as the Muslim society.

The cure: This is a disease, and has to be terminated. No harm in developing an organization, but any such organization should base its teachings solely on Qur’an and Ahadith. There should be no personal vendetta, no personal campaigns; individual ideologies are to be kept at bay. Please abandon these acts. All organizations are supposed to work as complimentary organizations, supporting each other, solely on the basis of Qur’an and Ahadith.

4. Concept of Islam in our minds has turned limited and perverted.

This is probably the biggest disease of all and it is related to almost all problems associated with Muslims at present. Unless our vision and concept of Islam is not correct, the problems will remain; and we won’t be able to unite.

Islam is not merely following the four things (Salat, Zakat, Saum and Hajj). Remember the biggest pillar of Islam, that is Tauheed, asks for more. Tauheed asks for worshipping only Allah and complete submission to Allah. This is achieved by following each and every order of Allah and avoiding each and every thing that is prohibited by Allah, i.e. by following Qur’an completely. Unfortunately, proper attention has not been paid to other aspects of Islam. Even majority of our scholars have restricted the discussions and emphasis to Salat, Zakat, Saum and Hajj. Of course these are the pillars of Islam, but what about the superstructure that rests on these pillars? What about neighbour’s rights, what about rights of parents, what about rights of kindred, what about practices to be adopted in our commercial transactions, what about the relationship between husband-wife, what about raising our kids, and the list goes on. Qur’an tells us about all these aspects of our daily lives, and even more. Do we emphasize on these? Do we try to follow what Allah says, about unity among Muslims, in Qur’an? We ignore it. And at times, we follow Qur’an as per our liking; wherever we need to follow it we follow, wherever we feel we will have to risk our prestige, we ignore what Qur’an says. Muslim males tend to use permission of four wives for wrong reasons. Muslim females abandon Hijab and proudly defend their act.

This is our concept of Islam now: limited, narrow and perverted.

The cure: Each and every aspect of Qur’an has to be brought into our lives. We can’t choose what to follow from Qur’an and what to avoid. There is strict warning from Allah about this in Qur’an:

أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

“Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.”

(Aayah No. 85, Surah Al-Baqarah, Chapter No. 2, Holy Qur’an).

We need to change the way we look at Islam; we need to understand what Islam stands for, what Allah wants us to do and follow His words (i.e. Qur’an) in each and every aspect of our life. There has to be complete submission to Allah. And when the concept of Islam in minds of each and every Muslim aligns to this, Insha’Allah there shall be no threat to unity among us. Qur’an shall unify us, Insha’Allah. So, dear brothers and sisters, hold on to Qur’an and Sunnah; remember what Allah says:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَلا تَفَرَّقُوا

“And hold fast, all of you together, to the Rope of Allah (i.e. Qur’an), and be not divided among yourselves…”

(Aayah No. 103, Surah Aal-Imran, Chapter No. 3, Holy Qur’an).

Thus, we see that the cure for all the diseases of Muslim society’s health is common: Our strict adherence to Qur’an and Sunnah.

What should a common man do, who depends on the scholars for understanding the religion?

This is the plight of a common man, who has no other option but to adhere to Taqleed. But having seen the differences between different sects and different organizations/scholars, where should a common Muslim go? Who should the common Muslim approach to understand his queries about the religion?

The answer is in Qur’an: Follow Allah and His Messenger (PBUH). Let me quote a verse from Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

“O you who believe! Obey Allah and obey the Messenger (PBUH), and those of you who are in authority. If you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH), if you believe in Allah and in the Last Day. That is better and more suitable for final determination.”

(Aayah No. 59, Surah An-Nisa’, Chapter No. 4, Holy Qur’an).

Therefore, there is no harm in following any scholar, or any organization or any sect, as far as all of them teach, preach and act as per Qur’an and Sunnah. It is our responsibility to check each and every fatwa given by our scholars in light of Qur’an and Ahadith. The moment we come across any of their rulings which contradict each other, then they should be judged against Qur’an and Sunnah and the one in line with Qur’an and Sunnah are to be accepted, rest are to be rejected. Similarly, if any of the fatwas of any of the scholars of your liking contradicts Qur’an and/or Sunnah, then it has to be rejected without any second thought. Don’t even give a thought about how great the scholar or how famous the organization is. Taqleed is on Allah and His Messenger (PBUH) only; no one else is worthy of a common man’s Taqleed.

Based on this, a common Muslim should choose an organization or a scholar, whose views he finds according to Qur’an and Sunnah. And his search for such an organization and/or such a scholar should continue till he finds one or he meets his death. Here is a beautiful hadith on this:

“Narrated Hudhaifa bin Al-Yamin (RA): The people used to ask Allah’s Messenger (PBUH) about good, but I used to ask him about evil for fear that it might overtake me. Once, I said, “O Allah’s Messenger (PBUH)! We were in ignorance and in evil, and Allah has bestowed upon us the present good; will there be any evil after this good?” he said, “Yes.” I asked, “Will there be good after that evil?” He said, “Yes, but it would be tainted with Dakhan (i.e. the little evil).” I asked, “What will its Dakhan be?” He said, “There will be some people who will lead according to principles other than my Sunnah. You will see their actions and disapprove of them.” I said, “Will there be any evil after that good?” He said, Yes, there will be some people who will invite others to the gates of Hell, and whoever accepts their invitation to it, will be thrown in it.” I said, “O Allah’s Messenger (PBUH)! Describe those people to me.” He said, “They will belong to us and speak our language.” I asked, “(O Allah’s Messenger, PBUH)! What do you order me to do if such a thing should take place in my life?” He said, “Adhere to the group of Muslims and their chief.” I asked, “If there is neither a group nor a chief?” He said, “Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state.”

(Hadith No. 3606, Book of Virtues, Sahih Bukhari, Vol. 4).

Concluding remarks

Dear brothers and sisters, Islam calls for unity. All the unacceptable acts / practices (i.e. the diseases) harming the unity of Muslim society (i.e. the health of society) should be abandoned. All Muslims are brothers in Islam, as Allah says in following verse:

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

“The believers are nothing else than brothers (in Islam). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.”

(Aayah No. 10, Surah Al-Hujurat, Chapter No. 49, Holy Qur’an).

Think… think again… and again… Are we fulfilling these requirements? Are we treating each others as brothers? It is sad as well as ironical to say that the relationship between real brothers are not being fulfilled justly, what to talk about fulfilling the responsibilities towards brothers in Islam.

Islam not only tells us to keep unity among ourselves but also to safeguard the unity. Every Muslim has to be an ambassador of unity and peace. Whenever any of us come across a situation where two Muslims (people or groups) have a dispute over a certain matter, it is responsibility of all Muslims to get together to solve it by all means and to make the two disputed parties (or people) united. Refer to following verse from Qur’an:

وَإِنْ طَائِفَتَانِ مِنْ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

“And if two parties or groups among the believers fall to fighting, then make peace between them both. But if one of them outrages against the other, then fight you (all) against the one that which outrages till it complies with Command of Allah. Then if it complies, make reconciliation between them justly, and be equitable. Verily, Allah loves those who are equitable.”

(Aayah No. 9, Surah Al-Hujurat, Chapter No. 49, Holy Qur’an).

I shall end my discussion with a request to all of us that we should make sure that all the diseases (as discussed in this article as well as any thing else or any individual or any group etc.) that are dangerous for the health of Muslim society (i.e. its unity), need to be eradicated. Whoever tries to harm the unity of Muslims should be dealt with severely:

It was narrated that Ziyad bin Ilaqah said: I heard Arfajah say: I heard Allah’s Messenger (PBUH) say, “There will be Fitnah and innovations. Whoever wants to divide this Ummah when it is united, strike him with sword, no matter who he is.”

(Hadith No. 4796 (1852), Book of Leadership, Sahih Muslim, Vol. 5).

Be united.

And Allah knows best.

May Allah forgive me if I am wrong and guide us to the right path…Ameen.

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُون َ ; وَسَلامٌ عَلَى الْمُرْسَلِينَ ; وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.

With courtesy :
This Article is belongs to:
http://www.quranandhadith.com


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Mrs.Khadija Mohammed Altao

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Allah the nearest

{Fear of Allah}  {Names of Allah}  {Allah the Nearest}

Bismillahi Ar Rahmaanir Ar Raheem

"It was We Who created man,and We know what dark suggestions his soul makes to him; for We are nearer to him than (his) jugular vein."
(Holy Quran:Qaf 50:16).

ALLAH(Subhana Wa Ta'la)created man,and gave him his limited free will. ALLAH knows inmost desires and motives of man even better than man does himself. He is nearer to a man than the man's own jugular vein. The jugular vein is the big trunk vein,one on each side of the neck,which brings the blood back from the head to the heart. The two jugular veins corresponds to the two carotid arteries which carry the blood from heart to the head. As the blood-stream is the vehicle of life and consciousness,the phrase"nearer than the jugular vein"implies that ALLAH(Subhana Wa Ta'la)knows more truly the innermost state of our feeling and consciousness than does our own ego.

Subhana ALLAH!

Authored by : Mrs. Omairah Mohammed Altao.

By: ROAD to Jannah

Fear of Allah

{Fear of Allah}  {Names of Allah}  {Allah the Nearest}

Bismillah hir Rahman nir Raheem

FEAR OF ALLAH

According to Sheikh(Rahmatullah Alaehim),he said,"FEAR OF ALLAH LEADS TO EVERYTHING GOOD."

In one Hadith,it was reported that the Prophet(SalAllahu Alayhi WaSalam)said that,ALLAH(Subhana Wa Ta'la)says:" I do not impose two fears on My slaves. If he does not fear ME in this world,I shall give him fear in the next,and if he fears ME in this world I shall save him all fears in the Hereafter."

The Prophet(SalAllahu Alayhi WaSalam)said:"ALL THINGS FEAR A PERSON WHO FEARS ALLAH,while everything is a source of fear to him,WHO FEARS SOMEBODY other than ALLAH."
He who said,"When a Muslim shivers with the Fear of ALLAH,his sins fall away from him like the falling leaves of a tree."

And when Aisha(RadiAllahu Anha)once inquired of the Prophet(SalAllahu Alayhi WaSalam),"Is there anybody among your followers who will go to Paradise without Reckoning? "Yes" replied the Prophet,"The person who often cries over his sins."

"O you who Believe! Fear ALLAH(by doing all that HE has ordered and by abstaining from all that HE has Forbidden)as He should be Feared(Obey HIM,be thankful to HIM and Remember HIM always)and die not, except in a state of Islam(as Muslims)with complete submission to ALLAH."
[Al Quran 3:102]

My Dear Brothers/Sisters,let us Fear of ALLAH,as this is one of the Major Act for Entering into Paradise.

May ALLAH,make it easy for us to Fear HIM openely and secretly.

Allahumma Ameen!

Authored by : Mrs. Omairah Mohammed Altao.

By: ROAD to Jannah

Hajj-Sa'ii

 Hajj-Saii  Zam Zam  Hajj Map  Before Hajj

Going Around Kabah

 

 Hajj-Sa'ii between Safa and Marwah

Assalamualaykom Warahmatullahi Wabarakatuh

1. The literal meaning of sa'ee is "effort".

2. First Sa'ee is performed after tawaf for Umrah, Second after tawaf-ul-Qudoom, and Third after tawaf-al-Ifadah. You should be in ihraam for (1) and (2). Ihram is not required for (3) unless you are performing it before the cutting of your hair.

3. There is no nafl sa'ee.

4. There is no sa'ee after the Farewell tawaf (tawaf-al-Widaa).

5. Sa'ee consists of 7 rounds of walking between As-Safa and Al-Marwah. One round is completed when you begin from As-Safa and end at Al-Marwah. The return from Al-Marwah to Al-Safa completes the second round and so on. A few allegedly make the mistake of counting the beginning and ending at As-Safa as the completion of one round. Thus they end up walking 14 rounds which is not required.

6. The total distance you would have walked performing sa'ee is approximately 3.15 km (the distance from As-Safa to Al-Marwah is approximately 450 m.)

7. If you are tired after performing the tawaf, you don't have to proceed to perform the sa'ee immediately. You can rest and perform the sa'ee later.

8. Wudu is not required for sa'ee. It is, however, preferable to be in wudu as you may have to interrupt your sa'ee to join the congregational prayer.

9. Sa'ee must be interrupted for the congregational prayer. After the end of the prayer, you must start your sa'ee from the place where you stopped.

10. You may interrupt your sa'ee to perform the janazah prayer or continue your sa'ee without interruption.

11. Try to perform the sa'ee in the middle floor rather than the ground floor. There is less pushing and jostling in the middle floor and you also get a better view of a good part of the Ka'bah in some sections of this floor. Sa'ee can also be performed on the open roof floor. Given the heat, early morning, evening and night are the recommended times to perform sa'ee on the roof floor.

12. Men should walk briskly between the green lights (located on the side of the walls nearer to As-Safa). Women should not run. If you are looking after elderly or female pilgrims, you don't have to walk briskly. Do not run all the way from As-Safa to Al-Marwah. It is not Sunnah.

13. The gaps in the floor tiles at both ends of the As-Safa and Al-Marwah hills are wide. Walk slowly as you move over these stretches. If you walk speedily, the sharp edges of the tiles can cut your heels/toes and cause bleeding. I've seen this happen.

14. Look out for water spills along the way especially near the spots where the zamzam water tanks are placed. You can slip and fall. I've seen this happen. A serious back injury can permanently damage your pilgrimage.
15. Do not walk in the area built especially for pilgrims in wheelchairs (ground floor) even if that area or parts of it are not being fully used. Maintain your discipline at all times.

16. Do not engage in idle chat while performing the sa'ee. You can engage in discussions that help to clarify your understanding of Islam and strengthen your iman.

17. You can engage in various forms of worship (duah, dhikr, tasbih) during sa'ee. Do not raise your voice. Prophet Muhammad (peace be upon him) said: "You are not calling upon a deaf or an absent One." [Bukhari]

18. There is no requirement to dua in Arabic during sa'ee. You can dua in your own language.

19. Do not perform sa'ee in a group as the continued effort to maintain the group formation will hinder the movement of others.

20. Do not follow or recite behind a leader when performing the sa'ee. The sa'ee is not an exercise in class recitation! A continuous chorus of voices reciting behind a leader will disturb the worship of others. Remembrance of the Almighty in a dignified manner on your own is the right worship.
21. Menstruating women pilgrims can perform the sa'ee as purity is not a condition for sa'ee.

May Allah accept the efforts of all Hajis and our Dua’s.
( Courtesy : www.hajjtips.com)

(Brothers and sisters, please visit the page “ROAD to Jannah ” and Like it.)

Procured, Edited & Published By :

Mr.Mohammed Hussain Assadi &

Mrs.Khadija Mohammed Hussain Altao

By: ROAD to Jannah

Zam Zam

 Hajj-Saii  Zam Zam  Hajj Map  Before Hajj

Going Around Kabah       Hajj : The Journey of Souls

Zamzam Water: The history & significance
( Compiled 3 parts to one post)

In the name of Allah the most Gracious and most Merciful.
(Part 1)

Introduction
Allaah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance? Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Hajj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families.

So, what is so special about Zamzam water? In a word: Everything.

There is nothing ordinary about it. The miracle of how it came to being in the middle of the desert, its consistency throughout thousands of years, the beneficial qualities it has, the fact that it never dries up. This water is special.

The fact is, this small 5 ft. deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts distributed worldwide to millions. Zamzam water has scientifically been proven to contain healing qualities due to its higher content of Calcium and Magnesium Salts and also the natural fluorides that encompass a germicidal action.

It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae—especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants.

From the time that Hagar wandered aimlessly through the desert in search of sustenance for her son and herself; to the moment that Ismaa'eel kicked his tiny feet on the sand and the well of Zamzam was born out of the great Mercy of Allaah, Muslims have been drinking from it. What is more fascinating is that it has never once dried up. To Muslims this blessed water is special in significance and history.

A Lofty History

Ibn 'Abbaas narrated that the Prophet said: "When Ibraaheem (Abraham) had differences with his wife, (because of her jealousy of Haajar, Ismaa’eel’s (Ishmael) mother), he took Ismaa’eel and his mother and went away. They had a water-skin with them containing some water, Ismaa’eel's mother used to drink water from the water-skin so that her milk would increase for her child. When Ibraaheem reached Makkah, he made her sit under a tree and afterwards returned home. Ismaa’eel's mother followed him, and when they reached Kada, she called him from behind, `O Ibraaheem! To whom are you leaving us?' He replied, '(I am leaving you) to Allaah's (Care).' She said, 'I am satisfied to be with Allaah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I would better go and look so that I may see somebody.' She ascended the hill of the Safaa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the hill of the Marwah. She ran to and from (between the two hills) many times. Then she said to herself, 'I would better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the hill of the Safaa and looked for a long while but could not see anybody. Thus she completed seven rounds (of running) between Safaa and Marwah. Again she said (to herself), 'I would better go back and see how the child is doing.' But all of a sudden she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbaas hit the earth with his heel to illustrate it), and so the water gushed out. Ismaa’eel's mother was astonished and started digging ... She started drinking from the water and her milk increased for her child..." [Al-Bukhaari]

In another narration of Ibn 'Abbaas the Prophet said: "May Allaah be merciful to the mother of Ismaa’eel! If she had left the water of Zamzam (fountain) as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hagar and asked her, 'May we settle at your dwelling?' She said, 'Yes, but you have no right to possess the water.' They agreed." [Al-Bukhaari]

It was thus how the dry and barren valley of Makkah became inhabited.

The Archangel Gabriel unearthed the water of Zamzam such that the life of Ismaa’eel, the great grandfather of Prophet Muhammad maybe saved. Hagar, the wife of Ibraaheem the patriarch, restricted its flow and caused it to become a well. It is located next to the holiest of all holy places: the Ka'bah. Its water was the direct cause of Jurhum's settlement in Makkah, and hence the start of the Makkan era in the human history. No other water can claim this honor.

The Rebirth of Zamzam

With passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical. They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten.

Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet ) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one.

It so happened that for three consecutive nights, Abdul-Muttalib had a very clear vision about digging a well. During each vision, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night.

To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka'bah. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim.

The Makkans and Abdul-Muttalib's could not negotiate a middle ground, so both parties agreed to seek arbitration. They set out for a priestess whose judgment was accepted by both parties.

On their way, and while crossing the desert, the caravan ran out of water. The companions of Abdul-Muttalib all but gave up any hope of salvation. And when all seemed lost, water sprang out from the ever so small notch that Abdul-Muttalib's camel made with its pad. Upon seeing this, the Makkans knew that He who saved Abdul-Muttalib from this eminent death on this very journey to settle the very question of Zamzam, had made Abdul-Muttalib the sole heir to this special water. The matter was settled and the family of the Prophet was ennobled with a mark of clearest distinction.

It is of paramount importance to mention that Abdul-Muttalib's possession of Zamzam was not an act of ownership where he would deny its water to others. Being the sole heir to Zamzam meant that Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no one else (save his family of course) could partake in this most honorable privilege.
Part 2
Venerable even before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the Makkans accorded Zamzam the veneration it deserved. They used to drink from Zamzam whenever they were about to engage in matter of grave importance.

Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always commenced their preparation to fend enemies by drinking from Zamzam. This was so customary that one could easily infer the gravity of matters from the collection of pots near Zamzam.

The Makkans realized that Zamzam was blessed water. They sought its blessing in matters of gravity, and many a times it was the difference.

The location of the Well

The well is located only few paces from the Ka'bah, behind the Maqaam (the stepping stone which Ibraaheem used while building the Ka’bah) to the left. Its location is now clearly marked on the marbles of the Mataaf (the nearly circular open space where the pilgrims circumambulate around the Ka'bah). The well itself was lowered below the ground to facilitate the modernization of water extraction from the well, and to remove all obstacles from the path of Tawaaf.

It is worth mentioning that there are other wells named Zamzam after the original one. Such a well can be found, for example, in Madeenah.

The names of Zamzam

Like any object of reverence, Zamzam commands both love and respect. In addition to the sublime nature and the loft history of this unique water, its attributes have originated its many names. Some of its names that are related to its sublimity are `blessing' and `blessed'. Another beautiful name is 'Bushra' which signifies glad tidings for the believers.

Its lofty history contributed to its many names, such as 'sanctified'. Another set of names derive from the fact that the Archangel Gabriel (Jibreel) unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at Jibreel', with both names referring to the act of knocking the ground open by the Archangel.

Zamzam's attributes, however, account for most of its names. Some of these attributes were learned from teachings of the Prophet ; others were coined as descriptive names for physical and spiritual attributes of the water. These names include, for example, 'a cure for illness', and 'a food for hunger'. It is also called 'sufficient', 'beneficent', and 'pure and sweet'.

The heavenly connection

Ibn 'Abbaas related that when a man drowned in Zamzam much of the water was removed out of the well in order to retrieve the body. After removing the body, Ibn 'Abbaas told the man who was at the bottom of the well to collect water from the wellspring which flows from the direction of the Ka'bah. The source of this wellspring, said Ibn 'Abbaas is from Paradise. 'Abdullaah Ibn 'Amr corroborates the same reference to the heavenly connection. This gives Zamzam yet a further distinction whereby this earthly stream is mixed with water from Paradise. This is a most generous gift of Allaah.

A clear sign

Al-Masjid Al-Haraam (The Sacred Mosque in Makkah) is the first House of worship appointed for mankind. Along with this appointment, Allaah blessed this sacred place with many signs of distinction. Allaah Says (what means): "Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Aalameen (the mankind and jinn). In it are manifest signs (for example), the Maqaam (place) of Ibraaheem (Abraham); whosoever enters it, he attains security..."[Quran 3:96-97]

Zamzam is one of those signs. Chronologically it is the first, for when Ibraaheem, the Patriarch left his wife and infant son at the barren valley, following Allaah's command, he made a humble request: "O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Lord, that they may perform salaah (prayer). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks."[Quran 14:37] Zamzam was the first among many fruits.

A perpetual water

One of the greatest attributes of Zamzam is that it will never dry up. This is a gift from Allaah to Makkah and to its pilgrims. Ibn 'Abbaas narrated that the Prophet said: "... May Allaah bestow his mercy upon her (Hagar, the mother of Ismaa’eel), had she let go (of the water of Zamzam) it would have become a spring (rather than a well) whose water shall never dry." [Ahmad]

Every year, millions upon millions of pilgrims drink Zamzam water, which has been around for thousands of years. It is fed daily to the Prophet's mosque in Madeenah in large quantities, and is packaged and shipped to millions of Muslims worldwide, without the slightest blemish in its flow. It is the epitome of munificence; the more we drink, the more it gives.

A friend of the believer

Ibn 'Abbaas narrated that the Prophet said: "One difference between us (believers) and the hypocrites is that they could not drink much from Zamzam." [Ibn Maajah]

A Muslim loves Zamzam and drinks it abundantly until he is full, whereas a hypocrite could not. This inability is caused by innate dislike to whatever the believers do in accordance with Allaah's wishes, which, in turn, causes the wretched one to forsake this divine gift for a mere mortal one.
Part 3
The chemical analysis of Zamzam Water
Dr. Ahmad 'Abdul-Qaadir Al-Muhandiss indicates that the results of chemical analyses show that Zamzam Water is pure water, without color or smell, has a distinct taste, and its hydrogen exponent is 7.5, indicating that it is alkaline to some extent.

A study conducted in American laboratories showed that traces of thirty elements were identified in Zamzam water by means of energizing neutrons. Some of these elements scored less than 0.01.

After matching up the chemical analysis to international specifications, especially to the specifications of the World Health Organization (WHO), results proved the portability of Zamzam water as well as its beneficial effect on the body health. Additionally, sodium is very high in Zamzam water and the international specifications do not put a limit to the measurement of its composition.

Minerals Percentages

Calcium 198
Magnesium 43.7
Chloride 335
Sulfur 370
Iron 0.15
Manganese 0.15
Copper 0.12

This is an Analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (1400 H.)
Zamzam water has also been treated by ultraviolet rays, and microbes have no place to survive in it, which means that Zamzam water preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more saline through evaporation, which is, with Allaah's might, good for the human body.

In conclusion, it becomes clear that we should believe in the Prophet's miracles and that he as described by Allaah (what meant): "Nor does he speak of (his own) desire. It is only Inspiration that is inspired." [Quran 53: 3-4]

Prophet Muhammad said: "Zamzam water is a lavish meal and a great healer," and, "Zamzam water is what one intends to drink it for." Thus, it is a Sunnah to Drink Zamzam water, wash with it, and splash it on a sick person.

The benefits of drinking Zamzam water

Ibn 'Abbaas said: "The people of Makkah used to be the fastest when it comes to sprinting, and the most powerful when it comes to wrestling, but as soon as they stopped drinking Zamzam water, they started to suffer from a disease in their legs."

He also said that the Messenger of Allaah had said: "Zamzam water is what one intends to drink for. When one drinks it to be healed, Allaah heals him; when one drinks it be full, Allaah makes him full; and when one drinks it to quench his thirst, Allaah quenches it." [Ahmad and Ibn Maajah]

There is no doubt that drinking Zamzam water is very beneficial. Thus, dear brothers and sisters! One should drink Zamzam water because it is the best water on earth. Ibn 'Abbaas, may Allah be pleased with him, said that the Prophet had said: "The best water on earth is Zamzam water".

Ibn Khaytham said, "Ibn Wahb came to us suffering from an illness. We, then, paid him a visit and found out that he had Zamzam water. We said to him, 'If you taste this water, you will find it crude (salty).' Then, he said: 'I'll drink from it till I recover. I swear by the One Who owns my soul that it is in the Book of Allaah, 'Zamzam neither drains nor can by vilified.' It is in the Book of Allaah, `... It is the drink of the pious.' It is in the Book of Allaah, 'Priceless perfume.' It is in the Book of Allaah, ‘It is a lavish meal and a great healer.’ I swear by the One Who owns my soul that if anyone drink his full from it, he recovers.' [Sa'eed Ibn Mansoor and Al-Arzaqi]

All the above proves the authenticity of the narration: "Zamzam water is what one intends to drink for." Additionally, many Islamic scholars drank it and experienced its dazzling effects. For instance, Imaam Abu Haneefah drank from Zamzam water in order to be a knowledgeable scholar and he became the best among the scholars in his era.

Al-Bakri said: "I tried (Zamzam water) and sensed the truth about what had been said about it, and when I drank it, I had no doubt about its amazing effect."

It is also true that Imaam Shaafi'i felt its tangible results when he drank Zamzam water in order to be a knowledgeable person and a good arrow shooter, fitting nine out of ten targets at a time.

Al-'Ajmi said that when drinking Zamzam water one should ask for forgiveness from sins, one may say: "O Allaah! It came to my knowledge that your Prophet said, 'Zamzam water is what one intends to drink it for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive me." Besides, when someone drinks it to be healed, it is good to say: "O Allaah! I am drinking it to be healed. O Allaah! Heal me."

The ruling of carrying Zamzam water outside Makkah

Al-Imaam Al-Faarisi mentioned that it is permissible to carry Zamzam water outside Makkah according to the four juristic schools, and that it is even recommended by Imaam Maalik and Imaam Shaafi'ee .

'Aa'ishah also mentioned that the Prophet, salallaahu alayhi wa sallam, and herself used to do that. [At-Tirmithi]. Abu Hasan said: "The Prophet wrote to Suhayl Ibn 'Amr : 'If you receive my message at night, do not wait till the morning, and if you receive it in the morning do not wait till night; just immediately send me some Zamzam water.' Then, Suhail's wife with the help of his grandfather, Ayoob Ibn 'Abdullaah, and their maids carried Zamzam water at night…" [Abu Moosaa Al-Madeeni and Al-Azraqi]

Ataa' stated that Ka'b Al-Ahbaar used to carry it to ancient Syria.

'Aa'ishah, carried Zamzam water in bottles for sick people. The Prophet also carried it in leather bags and used to pour it on the sick and give it to them as a drink. [Al-Faakihi](Courtsy : Islam web)
( Brothers and Sisters in Islam, please visit the page ' ROAD to Jannah ' and like it.)

Authored by : Mrs. Khadija Mohammed Hussain Altao.

By: ROAD to Jannah

Hajj Map

 Hajj-Saii       Zam Zam       Hajj Map         Before Hajj

Going Around Kabah       Hajj : The Journey of Souls

Hajj Map
 
Bismillahir Rahmaanir Raheem

" For Hajj are the months well-known. If anyone undertakes that duty therein,let there be no obscenity,nor wickedness,nor wrangling in the Hajj and whatever good ye do,(be sure)ALLAH Knoweth it. And take a provisions (with you)for the journey, but the Best of provisions is Right conduct. So Fear Me, o ye that are wise."

[Holy Quran, Surah Al Baqarah, Chapter 2:197]

The months well known: the months of Shawwal. Dhu al Qa'dah and Dhu al Hijjah(up to the 10th or the 13th)are set apart for the Rites of Hajj.

That is to say,the First Rites may begin as early as the Beginning of Shawwal with a definite approach to Makkah.

But the Chief Rites are concentrated on the First ten days of Dhu al Hijjah,and specially on the 8th,9th and 10th of that month,when the concourse of pilgrims reaches its height.

The Chief Rites may be briefly enumerated:

1. The wearing of the pilgrim garments( Ihram)from certain points definitely fixed on all the roads to Makkah: after this the pilgrimage prohibitions come into operations and the pilgrim is dedicated to worship and prayer and the denial of vanities.

2. The going round the Ka'bah seven times( Tawaf),typifying activity, with the kissing of the little black stone built into the wall, the Symbol of concentration in the Love of ALLAH.

3. After a short prayer at the Station of Abraham(Quran 2:125),the pilgrim goes to the hills Safa and Marwah
( Quran 2:158),the Symbols of Patience and Perseverance.

4. The Great sermon (Khutbah) on the 7th of Dhu al Hijah, when the whole assembly listens to an exposition of the Meaning of Hajj.

5. The visit on the eight of the whole body of pilgrims on the valley of Mina(about six miles northof Makkah),where the pilgrims halt and stay the night,proceeding on the ninth to the plain and hill of Arafat(about five miles further north)which is also called the Mount of Mercy.

6. The tenth day, the Eid Day, the Day of Sacrifice. When the sacrifice is offered in the valley of Mina,the head is shaved or the hair trimmed, the Tawaf al Ifadah and the symbolic ceremony of casting seven stones at the Evil one is performed in the first occasion; it is continued on subsequent days; both rites are connected with the story of Abraham(PBUH): this is the Eid Al Adha; note that the ceremony is symbolically connected with the rejections of evil in thought, word and deed. A stay of two or three days after this is prescribed; this days are called Tashriq days.

It is recommended that pilgrims should come with provision, so that they should not be compelled to resort to begging. But as usual,our thought is directed at once from the physical to the spiritual. If provisions are required for a journey on earth, how much more important to provide for the final journey into the future world? The Best of such provisions is Right Conduct, which is the same as the"Fear of ALLAH(Subhana Wa Ta'la).

Ameen.

(Brothers and sisters, please visit the page ROAD to Jannah and Like it.)

Authored by : Mrs. Khadija Mohammed Hussain Altao.

By: ROAD to Jannah

Hajj

 Hajj-Saii  Zam Zam  Hajj Map  Before Hajj 

Going Around Kabah

Woman

Woman in different perspective.

Assalamo Alaikum Warahmathullahi Wa Barakathuhu.

A woman is Like a Diamond 
The less people see her the more her value increases.
And everyone wants to have her
Because she is so precious
So rare and so dear.
But the more she shows her charm to people with No Hayaa (shyness) the more her value decreases.

The more become cheap to them.
There is a Japanese proverbs,"The shyness of a woman is more attractive than her beauty."

And there is an Arabic proverb," The Crown of Kings is made of Gold and the Real Crown of a Girl is her Politeness/Shyness."
And the Best of all,in Islam Hayaa is the Crown of a Muslimah's Good Manners.

'Abdullah b. 'Amr (RA)reported Allah's Messenger (PBUH) as saying: “The whole world is a provision, and the best object of benefit of the world is the pious woman.” 
(Hadith - Muslim, #3465 )


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 Authored by : Mrs.Omairah Mohammed Altao.

By: ROAD to Jannah