Why should we seek comfort with people when the Best of helpers is ready to listen to us? Allah said in the Qur’an: “And call upon Me, for I will answer your prayers.” (Qur’an, 40:60).

Several verses of the Qur’an and narrations of the Prophet (peace be upon him) encourage us, in fact command us, to make du’a to Allah, and to Him alone.

“And when my servants ask you (O Muhammad, peace be upon him) concerning Me, then (answer them), I am indeed near. I respond to the innovations of the supplicant when he calls on Me…” (Qur’an, 2:186)

Allah is close to His worshippers by His knowledge, aid and protection. The Prophet (peace be upon him) said: “Indeed your Lord is shy and generous. He is shy, when a man raises his hands to Him, to return them empty and rejected.” (Ahmad, 5/438, Abu Dawood, no. 1488, authenticated by Sheikh Al-Albani)

So, let’s not think twice before asking Allah. Let’s raise our hands, praise Him, send blessings upon the Prophet (peace be upon him), acknowledge our sins, cry with humility and fear, complain only to Allah, be determined in our request and expect the best from Him because He is the All-Hearing, Wise.

Let us also utilize the certain times (proved from the Sunnah) during which du’a is more likely to be answered like the third part of the night, the time when the Adhan is called, during Sajdah while praying Salah, on Fridays, while fasting and while visiting the sick. Apart from the recommended times, du’a is a great act of worship that can be done at all times.

Ask Allah in times of hardship and ease. Encourage your children to seek His help and put complete trust (tawakkul) on Him alone.

“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him…” (Qur’an, 65:2-3)

Jazakum’Allah Kh’air to Br. Shahid Khan.

The Messenger of Allâh (Peace be upon him) arrived in Madinah on Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi Ayyub’s house as a temporary residence.

The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque by carrying adobe bricks and stones while reciting verses:

“O Allah! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and Helpers.”

The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s household were built of stones and adobe bricks with ceilings of palm leaves.

To the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân (summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an assembly place where the conflicting pre-Islamic trends used to come to terms; it was the headquarter wherein all the affairs of the Muslims were administered, and consultative and executive councils held.

The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men, half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two persons who had been paired as brothers, passed away, his property was inherited by his brother-in-faith. This practice continued till the following verse was revealed at the time of the battle of Badr, and the regular rule of inheritance was allowed to take its usual course:

“But kindred by blood are nearer to one another regarding inheritance.” [8:75]

“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction of race and kindred and supporting the Islamic precept: none is superior to the other except on the basis of piety and God-fearing.”

The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim taking the form of accidental greeting.

The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything: neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.

The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however, decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be divided equally amongst them.

Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and reasonably.

Saifur Rahman al-Mubarakpuri
Islamic University Al-Madina Al-Munawwara

Jazakum’Allah Kh’air to Br. Ashraf Khan.

A story mentioned in Surah Al-Qalam of the Qur’an about certain brothers who inherited a garden is a great reminder for all of us. Ibn Abbas (May Allah be pleased with him) said the polytheists of Quraish were likened to the people of the garden. The garden had trees and plants of various fruits, and the time for harvest had come.

Allah said: “When they swore” secretly “to pluck the fruits of the (garden)” i.e. to harvest it; “in the morning” to avoid being seen by the poor and needy, lest they should be forced to give them some fruits in charity.

So, the young men swore without saying Insha Allah (If Allah wills). Consequently, Allah the Almighty foiled their plans and sent over their garden a fire that burnt it and left nothing behind.

Allah said: “Then, there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep. So the (garden) became black by the morning, like a pitch dark night (in complete ruin).” “Then they called out one to another as soon as the morning broke,” i.e. they got up in the morning and told each other: “Go to your tilth in the morning, if you would pluck the fruits,” i.e. go early to your garden and pluck the fruits before the poor and needy come asking you for charity.

“So they departed, conversing in secret low tones,” “No Miskin (poor man) shall enter upon you into it today,” “And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).” Ikrimah and Ash-Shu’abi said they went with rage and bad intention against the poor. “But when they saw the (garden),” “they said: Verily, we have gone astray”, i.e. we have lost our way to our own garden. Then they realized: “Nay! Indeed we are deprived of (the fruits)!”, i.e. we have been punished because of our bad intentions and were deprived of the blessing of our tilth.

And, “the best among them said” (Ibn Abbas, Mujahid and others said he was the best and the most moderate and just one among them).

“Did I not tell you: why do you not say: Insha’Allah (If Allah wills).” Meaning, to say a good word instead of what you have intended.

“They said: “Glory to Our Lord! Verily, we have been Zalimun (wrong-doers).” Then they turned one against another, blaming. They said: “Woe to us! Verily, we were Taghun (transgressors and disobedient),” They regretted and showed sorrow but it could not help them. They confessed their sin after they had been punished.

The men are said to be brothers who inherited that garden from their late father who used to give a lot in charity. But, when they inherited the garden they stopped giving in charity and intended to deprive the poor of its fruits. Thereupon, Allah the Almighty punished them and meted out to them the severest of penalties.

Allah has commanded that Zakah must be taken out on agricultural produce and should preferably be paid on the day of harvesting. He says: “Eat of their fruit when they ripen, but pay the due thereof (its Zakah, according to Allah’s Orders l/lOth or 1/20th) on the day of its harvest.” (Qur’an, 6:141)

– Stories of the Qur’an by Ibn Katheer

Jazakum’Allah Kh’air to Br. Shahid Khan.

Sorry for the long delay in keeping Islamation.com up to date. Too many things happen in life at the same time and kept me running minute to minute. I hope to keep Islamation.com refreshed with Islamic information as much as I cann, insha’Allah. If anyone is interested to write for Islamation.com please send me an email.

Today I just want to touch base on the topic of "being pure". Being pure, in this context, has nothing to do with external cleanliness but rather with internal cleanliness. Our intentions need to be pure, our income need to be pure, our spending need to be pure, the food we intake need to be pure and pretty much everythin we do in life needs to be pure.

Abu Hurairah, radiyallahu ‘anhu, reported that the Messenger of Allah, sallallahu ‘alayhi wasallam, said:

“Verily Allah the Exalted is pure. He does not accept but that which is pure. Allah commands the believers with what He commanded the Messengers. Allah the Almighty has said: "O you Messengers! Eat of the good things and act righteously" [23:51-53]. And Allah the Almighty also said: "O you who believe! Eat of the good things that We have provided you with" [2:167-172].

Then he (the Prophet) mentioned (the case of) the man who, having journeyed far, is dishevelled and dusty and who stretches out his hands to the sky (saying): "O Lord! O Lord!" (while) his food was unlawful, his drink was unlawful, his clothing was unlawful, and he is nourished with unlawful things, so how can he be answered?”

Here Allah commands his Messengers and the Muhmin’s to eat out of the good things and act righteously. Sometimes we tend to take things easier and not to bother much of whether it’s At-Tayyib or not. That mind set needs to change and we should start weighing things from the Islamic perspective. One good example is the fact that we tend to take small stuffs from our offices like, stickies, pencils, pens and other stationaries. Even though we might use it for the work purpose many of us have this mindset of taking those silly things to our homes as well. This is not permissible as it’s not At-Tayyib. The same goes for using stuffs that you are not supposed to use, like for example, making use of the copy machine at work for personal copies. Even though those might sound silly, it definitely is not allowed in Islam.

The money we earn needs to be pure. The Sadaqah that we give using the money that we earn needs to be pure as well. Never think of getting money in non-halal way and giving a portion or full of it to charity. Some people have the mindset of earning interest from the banks and then thinking that giving that haram money to charity would suffice. That’s wrong according to many scholars whom interpreted the above Hadith. We should abstain from giving stuffs to charities that we think are not earned Halal.

Make sure to eat food that’s pure. Try as much to your knowledge as you can to make sure that you eat food that’s Halal. People who live in the Western countries (many countries these days for that matter) have the advantage of checking the food labels to make sure the right ingredients are there and if you find anything suspicious it would be better to not eat that food unless there is no food for your survival. Be pure in your intentions and Allah will find you a way for you to live a life that he accepts.

The people who are being pure or strive to being pure are called At-Tayyibun.

May Allah give us the Taufiq to learn and follow his commands in our life. May Allah make us one of those At-Tayyibuns.

]]> http://www.islamation.com/2009/04/at-tayyib-being-pure/feed/ http://www.islamation.com/2009/04/at-tayyib-being-pure/ http://feedproxy.google.com/~r/Islamation/~3/3u8gkAG1AzM/ http://www.islamation.com/2009/02/the-77-branches-of-faith/#comments Sat, 28 Feb 2009 07:11:02 +0000 Askar http://www.islamation.com/2009/02/the-77-branches-of-faith/ The Messenger of Allah (Allah bless him and give him peace) said “There are over 70 branches of faith. The highest is to bear witness that There is no god but Allah and Muhammad is the Messenger of Allah (La Ilaha Illallahu Muhammadur Rasulullah). The lowest is the removal of harm from the road. Modesty is also of faith." We will therefore mention these qualities.

30 QUALITIES ARE CONNECTED TO THE HEART

1. Belief in Allah

2. To believe that everything other than Allah was non-existent. Thereafter, Allah Most High created these things and subsequently they came into existence.

3. To believe in the existence of angels.

4. To believe that all the heavenly books that were sent to the different prophets are true. However, apart from the Quran, all other books are not valid anymore.

5. To believe that all the prophets are true. However, we are commanded to follow the Prophet Muhammad (peace and blessings be upon him) alone.

6. To believe that Allah Most High as knowledge of everything from before-hand and that only that which He sanctions or wishes will occur.

7. To believe that Resurrection will definitely occur.

8. To believe in the existence of Heaven.

9. To believe in the existence of Hell.

10. To have love for Allah Most High.

11. To have love for the Messenger of Allah (Allah bless him and give him peace)

12. To love or hate someone solely because of Allah.

13. To execute all actions with the intention of religion alone.

14. To regret and express remorse when a sin is committed.

15. To fear Allah Most High.

16. To hope for the mercy of Allah Most High.

17. To be modest.

18.To express gratitude over a bounty or favor.

19. To fulfill promises.

20. To exercise patience.

21. To consider yourself lower than others.

22. To have mercy on the creation.

23. To be pleased with whatever you experience from Allah Most High.

24. To place your trust in Allah Most High.

25. Not to boast or brag over any quality that you posses.

26. Not to have malice or hatred towards anybody.

27. Not to be envious of anyone.

28. Not to become angry.

29. Not to wish harm for anyone.

30. Not to have love for the world.

7 QUALITIES ARE CONNECTED TO THE TONGUE

31. To recite the testimony of faith (Kalimah) with the tongue.

32. To recite the Quran.

33. To acquire knowledge.

34. To pass on Knowledge.

35. To make Dua.

36. To make the Zikr of Allah Most High.

37. To abstain from the following: lies, backbiting, vulgar words, cursing, singing that is contrary to the Shariah.

40 QUALITIES ARE CONNECTED TO THE ENTIRE BODY

38. To make Wudu, Ghusl, and keep one’s clothing clean.

39. To be steadfast in offering Salaat.

40. To pay Zakaat and Sadaqatul Fitr.

41. To fast.

42. To perform the Hajj.

43. To make I’tikaaf.

44. To move away or migrate from that place which is harmful for one’s Deen.

45. To fulfill the vows that have been made to Allah.

46. To fulfill the oaths that are not sinful.

47. To pay the Kaffarah for unfulfilled oaths.

48. To cover those parts of the body that are Fardh to cover.

49. To perform the ritual slaughter.

50. To enshroud and bury the deceased.

51. To fulfill your debts.

52. To abstain from prohibited things when undertaking monetary transactions.

53. Not to conceal something true which you may have witnessed.

54. To get married when the Nafz desires to do so.

55. To fulfill the rights of those who are under you.

56. To provide comfort to one’s parents.

57. To rear children in the proper manner.

58. Not to sever relations with one’s friends and relatives.

59. To obey one’s master.

60. To be just.

61. Not to initiate any way that is contrary to that of the generality of the Muslims.

62. To obey the ruler, provided what he orders is not contrary to the Shariah.

63. To make peace between two warring groups or individuals.

64. To assist in noble tasks.

65. To command the good and prohibit the evil.

66. If it is the government. it should mete out punishments according to the Shariah.

67. To fight the enemies of deen whenever such an occasion presents itself.

68. To fulfill one’s trusts (amana).

69. To give loans to those who are in need .

70. To see to the needs of one’s neighbour.

71. To ensure that one’s income is pure.

72. To spend according to the Shariah.

73. To reply to one who has greeted you.

74. To say Yarhamukallah (Allah have mercy on you) when anyone says Alhamdulillah (All praise is Allah’s) after sneezing.

75. Not to cause harm to anyone unjustly.

76. To abstain from games and amusements contrary to the Shariah.

77. To remove pebbles, stones, thorns, sticks, and the like from the road.

by Imam Ashraf Ali al-Tahanawi

How much do you really know about Muslim women’s lives or views, and why does it matter? Well, for one thing, Muslims account for 20-25% of the people on this planet, and Islam has become the second main religion in Europe. But did you know that the majority of European and American converts to Islam are women - not men? Would it surprise you to learn that many women in the Muslim world feel sorry for Western women and view them as being victimized? Have you ever stopped to consider why Muslim women who immigrate to the West usually maintain their identity and strive to pass it on to their children? A thinking person may well ask, if Islam is as oppressive to women as some journalists would have us believe, why aren’t Muslim women running away in droves? What it is about Islam that attracts any followers outside its heartlands?

In this brochure we aim to look beyond sensationalistic or alarmist stories to take a glimpse at what Islam has to offer educated women in today’s world, and understand why so many (men and) women of every race, color, and social class have made Islam their choice. The truth, like real life, is beyond propaganda and stereotypes.

The Islamic view of women
First of all, women are portrayed positively in the Qur’an and the Hadith (sayings of the Prophet Muhammad). The Qur’an is the only book of world Scripture in which women are frequently referred to alongside men, and both are described as being friends and partners in faith. The following verses are just a few notable examples:

The believers, men and women, are protecting friends one of another; they promote the right and forbid the wrong, establish prayer, pay the poor-due, and they obey God and His messenger. As for these, God will have mercy on them. Surely God is Mighty, Wise. God has promised to believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of God: that is the supreme felicity. (Qur’an 9:71-72)

Surely for men who surrender to God, and women who surrender
and men who believe and women who believe;
and men who obey and women who obey;
and men who speak the truth and women who speak the truth;
and men who persevere (in righteousness)
and women who persevere;
and men who are humble and women who are humble;
and men who give alms and women who give alms;
and men who fast and women who fast;
and men who guard their modesty and women who guard
(their modesty);and men who remember Allah much and women who remember - Allah has prepared for them forgiveness and a vast reward. (Qur’an 33:35)

There is no question in Islam of men and women being at odds with one another, engaged in some kind of historical struggle for power. Rather, the roles of both are complementary and essential. The Qur’an states:

O mankind! Be mindful of your duty to your Lord, Who created you from a single being, and from it created its mate, and from the two of them has scattered countless men and women (throughout the earth). Fear God, in Whose (Name) you demand your rights of one another, and (be mindful of your duty) towards the wombs that bore you. God is ever Watching over you. (Qur’an 4:1)

Do not long for the favors by which God has made some of you excel others. Men shall have a share of what they have earned, and women shall have a share of what they have earned. (Do not envy each other) but ask God to give you of His bounty. God has knowledge of all things. (Qur’an 4:31-32)

The Prophet Muhammad augmented the revelations he received with further teachings and his wonderful personal example, which made him beloved by family and followers alike. He forbade violence against women, and preached against all forms of abuse of power. He warned that both men and women would be held accountable by God for those in their care or under their authority, and said:

Let no Muslim man entertain any bad feeling against a Muslim woman. If he should dislike one quality in her, he will find another that is pleasing.

The best of believers are those who are best to their wives and families.

The position of women in other religions
While these teachings may not seem very remarkable today, they were revolutionary at the time they were revealed, for Arabs and non-Arabs alike. While Muslim sons were being taught that Paradise lay at their mothers’ feet, women in Confucian China were told to obey their fathers, then their husbands, and finally their sons after their husbands’ death. Hindu women were declared to be unfit for independence, inherently weak, easily misled, sinful and unintelligent. In Buddhism, women were said to be the personification of evil. At the time, Jews and Christians believed women to be responsible for the downfall of the human race, and considered menstruation and childbirth to be the consequences of a Divine curse. One thousand years after Muhammad, in 1586, French Catholics were still debating whether or not women possessed souls! English Christians burned millions of women alive on the mere suspicion that they were witches. Married women in Europe did not gain the right to own property, obtain a divorce or enter into their own contracts until the 19th century. Not surprisingly, women who found such teachings unreasonable rebelled against them and fought for better treatment. Whereas other women have often had to pit themselves against the authority of a male priesthood, in Islam the dynamics of social change have been quite different.

Muhammad was greatly concerned with women’s rights
The Prophet Muhammad was an extremely successful social reformer as well as spiritual and political leader, who championed the rights of the weak and oppressed. The Qur’anic verses referring to women had the effect of vastly improving the status and rights of women at the time they were revealed. Muslim women were granted the right to own, inherit and dispose of their own property as they saw fit; reject forced marriages; keep their own names and identities after marriage; initiate divorce; and obtain an education - back in the 7th century. In contrast to the dismal situation affecting many women in developing countries today, early Muslim women were noted for their learning and accomplishments. The Prophet declared, ‘To seek knowledge is an obligation on every Muslim, male and female,’ and his own wife Aisha was responsible for transmitting thousands of his sayings to later generations. Aisha was also renowned for her knowledge of poetry, medicine, and Islamic law, as well as her personal qualities of character and intelligence. When she led a battle after the Prophet’s death, no one objected on the grounds that she was a woman. Many Muslim women in the medieval period enjoyed positions of respect as scholars and religious authorities. Therefore, Muslims seeking to improve the position of women in society have usually focused their efforts on getting men (and women) to practice Islam, rather than trying to ‘reform’ it, as happened with other religions. The main obstacles to Muslim women achieving the rights guaranteed to them, then and now, have been persistent un-Islamic cultural traditions (usually dating to the period before people accepted Islam in a given locality), inadequate religious education, and the bad side of human nature.

Women’s roles, rights and obligations

Spiritual status
As shown in the Qur’anic verses above, women are considered to be the spiritual equals of men, and they have the same religious duties. This is all the more important when we consider that the main goal of a Muslim is to serve God, and that this world is regarded as no more than a testing-grounds to prepare oneself for eternal life after death. Therefore, worldly accomplishments, fame, wealth and power simply do not have the same attraction for a Muslim, whose main focus is on the Next World. The Qur’an repeatedly draws our attention to the fact that the time we spend in this world is short and unpredictable, and what really counts is our character, how we treat others, and what we do with the blessings God has given us. In this context, home and family are of paramount importance, since stable families are essential to the rearing of well-adjusted children who will transmit their faith and values to the next generation. According to a well-known Arab proverb, ‘The mother is a school.’

Social roles
Islam supports the traditional division of labor whereby women assume the main responsibility for home while men are responsible for their financial support, but with an important difference: motherhood and homemaking, like a Muslim’s inner life, are not considered to be less important or rewarding than a professional career. Indeed, motherhood is one of the most important professions, and competent mothers who can successfully run a warm and welcoming home, and raise a family of happy, confident and well-disciplined children are becoming increasingly harder to find. Muslim wives and mothers are granted the respect due to all women for the struggles and sacrifices they make for the sake of their families. Furthermore, Muslims consider it unfair to burden women with both the physical and emotional demands of motherhood and the professional demands of the workplace, which end up exhausting so many women and destroying family life for the sake of economic gain. Muslims often express sympathy for women in the West, who often suffer from sexual exploitation and abuse at home and in the workplace, while being unappreciated in their traditional roles. Western women who seek to be respected must often dress and behave like men, and are expected in practice to neglect their children’s needs for the sake of their careers. In Islam, femininity is appreciated, and Muslim women may seek a higher education, work outside the home or volunteer their services to benefit the community as long as their primary responsibilities are taken care of. Any money that a Muslim woman earns is her own, to spend as she likes; men remain solely responsible for maintaining the family.

Islamic marriage
Although Muslim parents traditionally play an important role in arranging introductions and helping to choose marriage partners for their children, both husband and wife must freely agree to the marriage. The Prophet granted girls who had been forced into marriages against their will the right to have their marriages annulled.

The relationship between husband and wife in Islam is an interdependent one, based on love and tranquility. The Qur’an says,

And of His signs is this: He created spouses for you from among yourselves that you might find comfort in them, and He put between you love and mercy. Surely there are signs in that for people who reflect. (Qur’an 30:21)

Both parents should strive to establish a stable, loving home and partnership. Major family decision-making should be through consultation and discussion. As the provider, the husband is expected to take the lead, as he is accountable to God for his care of the family. If no agreement can be reached, the wife should be supportive as long as her husband does not ask her to do anything that contravenes religious law. This works well as long as each spouse behaves maturely and treats the other with respect, kindness and consideration.

Codes of behavior for women and men
In order to safeguard the moral integrity of family and society, Muslim men and women are expected to observe certain guidelines of behavior that Westerners may find restrictive. Both sexes are expected to dress modestly in loose, non-transparent clothing and avoid situations that would put them alone with members of the opposite sex, or lead to temptation or misunderstandings. Muslim women additionally cover their hair, since women are ordinarily considered to be the more attractive of the sexes. These restrictions are not observed at home among close family members, but serve to protect women’s honor in public and draw attention to their personal qualities rather than their looks. In Islam, the sexual urge is considered to be natural and desirable as long as it is confined to expression within marriage. However, Muslims are saddened by the rise in the vulgar exploitation of women and the human body for marketing purposes and pornography, which inevitably result in a cheapening of sexuality and the undermining of family and spiritual life.

Islam’s appeal to today’s woman
For women who enjoy being women and appreciate the differences (as well as the common ground) between the sexes, who would prefer to be respected for their intelligence and character rather than being chased after for their looks, and who would like to pursue personal and spiritual fulfillment at a human pace without having to neglect their families, Islam is a very appealing alternative.

A few words about polygamy…
Many people are aware that Muslim men are permitted to marry more than one wife. What is not generally known is that strict conditions of equal treatment in terms of time and money are imposed on men who do, or that women may stipulate in their marriage contracts that they have the right to divorce if their husbands take another wife. In reality, monogamy is the norm and polygamy the exception; it has never been common among Muslims except in areas where it was already practiced, and it is seldom successful unless the first wife agrees. Islam did not introduce polygamy; in reality, some form of polygamy - whether with legal marriages, mistresses, prostitution or extra-marital affairs - occurs in every society. Rather, it allowed and regulated it in order to protect the women and children who might otherwise be taken advantage of. In certain cases, such as when the first wife is chronically (or mentally) ill or unable to bear children; when there are many widows and orphans due to war; or when a marriage has effectively broken down but the wife would prefer to remain married; open and legalized polygamy can be a workable second-best solution.

The Prophet Muhammad was married to his first wife, Khadijah, for 25 years, and he did not take other wives until after her death. His marriages to several widows and divorcees in later years were primarily contracted for political and humanitarian reasons, as was expected of a man in his position. His home life was characterized by love, consideration, kindness and respect.

Jazakum’Allah Kh’air to Br. Ashraf Khan.

Question:

I would like to know if it is allowed to put medicine like Bonjela (for mouth ulcers) after you do Wudhu’ and pray?

Also, after doing Wudhu’ if you touch your wife does the Wudhu’ become nullified?

Answer:

My brother, following is my categorized response to both of your questions.

A) Allah The Almighty is The Most Merciful and has full knowledge of the situations and needs of His servants. If a competent Doctor has advised that a medicine must be present at all times in the mouth, then there is no violation of limits if a person uses medicine after the Wudhu’ and prays while the medicine and or its taste remains in the mouth during prayers.

I am not a physician, but If there is no harm if the medicine was used in between two Wudhu’ (two prayers) and then gets washed out because of Wudhu’. It can still be used after the prayers then it is preferred to apply it after prayers. At all times please ask Allah The Almighty to make things easier and cure all ailments, Insha’ Allah.

B) Let us understand clearly that, a) in Islam there is no concept of touching any other women, b) wife is not an un-clean person and touching her would not break the Wudhu’ even if a man touches his wife with or without desire for her. To be more direct, touching or hugging does not break husband’s or wife’s Wudhu’ as long as there is no discharge of bodily fluids.

In Surah Al-Ahzab (33:21), Allah The Almighty says; “Indeed in the Messenger of Allah there is a beautiful pattern of examples to follow for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.” There is not one single Ayah of Qura’n or Hadith from the traditions of the Prophet (peace be upon him) which confirms that touching a wife nullifies the Wudhu’.

Sayedina Abdullah Ibn Abbas (RAA), Sayedina Ali (RAA) and many other companions (RAA) recorded similar views on this matter. There are many Ahadith from Ummul Mumineen Sayeda Aisha (RAA) and other companions (RAA) that the Prophet (peace be upon him) touched even kissed his wives (RAA) and did not refresh his Wudhu’ or told anyone to refresh their Wudhu’ in the similar situations.

It is necessary to mention that the Pious Scholars such as Sayedina Abdullah Ibn Abbas (RAA), Sayedina Ibn Jarir At-Tabari (RA), Sayedina Imam Qurtubi (RA), Sayedina Ibn Kathir (RA), Sayedina Imam Abu Hanifah (RA), Sayedina Imam Ibn Taymiyah (RA), Sayedina Imam Nawawi (RA) and many others say that wherever Qura’n has used the terms “Touching Your Wives, In Contact with Your Wives, etc..” it means the sexual contact and NOT merely accidental or intentional touching or hugging with or without desire.”

Allah The Almighty calls our spouses as “Consorts” such as Companion, Partner, Associate, and Friend, where they both (husband and wife) find comfort, support, trust, harmony and help. A Muslim (man and woman) marry their spouse in the name of Allah making Him a Witness to the marriage contract. Allah knows the nature of our creation, created our spouses in love, mercy and compassion, and would ask about our behavior with them. Spouses are not for sex only but companionship in all matters where we can come to them in love, mercy, patience, compassion, companionship and care.

I hope this response answers your question. Please forward this response to others as you see appropriate. I ask for Allah’s forgiveness in all my mistakes and misunderstanding. Please remember us in your prayers.

I leave you and your loved ones in the mercy, guidance and protection of Allah The Almighty.

WaSalamu Alaikum,

Najam Najmi

Assalamu Alaikum,

Some well known Muslim Scholars in …………… have given Fatwa that it is not right for Muslims to live in non Muslim countries unless it is ONLY for Dawah (spreading Islam).

What are your thoughts on this topic, what we as women can do about this, shall we ask our families to relocate back?

ANSWER

Assalamu Alaikum,

Alhamdulillah, thank you for your question. We Muslims are told to follow the examples of our Prophet (peace be upon him), to the best of our capabilities. In Surah Al-Ahzab 33-21, Allah the Almighty says;"Indeed in the Messenger of Allah (peace be upon him) you have a excellent example to follow, for those who hope in meeting with Allah and the Last Day and remember Allah a lot". Having said that let us look what the Prophet (peace be upon him) did in the same situation.

It is a historical fact that Makkah has been the center of worship of one Allah even before the evident of Islam, and always held the significance and respect. Makkah is also the birthplace of our Prophet (peace be upon him) but when it became difficult for the Prophet (peace be upon him) and others to survive, practice and preach their faith in Makkah, they migrated to an unknown but more peaceful place called “Yathrib” (means "abandoned", today’s Medina Al-Munnawarrah) a place that had no religious significance at the time. This very act of migration is one of the most significant landmarks of the life of our Prophet (peace be upon him) it changed the history, provided freedom, various opportunities and started the new Islamic calendar.

I would not hesitate to say that those who say that Muslims must not live in a non-Muslim country, lack or only have superficial knowledge of Islam, teaching of Glorious Qura’n and the traditions (Sunnah) of the Prophet (peace be upon him). Are "Non-Muslim" majority countries are created (Astaghfirullah) by someone other than Allah? Are environment for human rights, earning through the lawful means, peace, human rights, freedom of speech and practice suitable for Muslims in "so-called" Muslim countries?

In Surah An-Nisa (4:97-100), Allah The Almighty says; "Verily! As for those whom the angels of death come upon while they are wronging themselves (as they stayed among the wrong doers even though emigration was obligatory for them under those conditions), the angels say to them: "In what (condition) were you in your life?" They reply: "We were weak and oppressed on earth." The angels would say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they have means. For those there is hope that Allah will forgive them, and Allah is Ever Oft Pardoning, Oft-Forgiving. He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by……"

According to these ayat and the practice of the Prophet (peace be upon him) Muslims are directed to migrate to places where they could peacefully practice their faith and earn livelihood, as that question will be asked of them at the time of death, "……why didn’t you migrate to a more peaceful place where you could have practiced your obligations to Allah." I honestly believe that an overwhelming majority of people migrating to other countries are doing so for the sake of better opportunities to live, earn, learn, educate their children and also freely practice their obligations.

May I question the understanding of those "Scholars" about spreading Islam? Islam is very much spread by the proper personal practice, attitude and behavior not by a "fully paid trip to the West" for few days for the scholars. It is a fact that Muslim living in the non-Muslim majority countries in the East, West, North and or South have more rights than those who live in "Muslim World."

In my opinion, in most cases if Muslims face difficulties in a non-Muslim environment, is because of their own lack of understanding and practice of Islam, their sectarian mentality, culture that has nothing to do with Islam, internal discrimination based on class, countries of origin, language, lack of unity, ancestry, false pride, desire of control, tolerance of each other, attitude of all the Political and overwhelming majority of the religious leadership, etc. We Muslims are supposed to practice what we preach or do what we say we believe.

Needless to say that as long as we live on this planet we are not in the Paradise in a perfect "nothing could go wrong" environment. Things do go wrong or mistaken but concerns can be expressed, addressed or corrected, can these "Scholars" say the same about any Muslim Country?

There are many who may say or think that the laws of their new country of residence (by choice) place no restrictions on them as they are made by non-Muslims. Entering into a country is like signing a “contract to be law obedient”, I have not seen or heard of any law of Europe or USA where a Muslims is forced to do something against Islam.

A prominent scholar and Jurist Dr. Shaikh Salman Al-Oadah says that; “The Muslims living in a non-Muslim country are living in their adopted country under a covenant (pleadge, oath). They must, therefore, comply with the laws of their country of residence without disobeying Islamic Law. A Muslim is not to break or violate oaths, laws or promises. He will not be a true faithful Muslim if he does.”

For example, in Surah Al-Maidah (Ayah 1), Allah the Almighty says:“Oh you who believe! Fulfill your obligations (promises, oaths, pledges).”

In Surah Al-Isra (Ayah 34); “And fulfill every covenant. Verily! The covenant (promises, oaths, pledges) will be questioned about.”

In Surah Al-Nahal (Ayah 91); “And fulfill the Covenant to Allah when you have covenanted, and break not the oaths after you have confirmed them.”

Among the characteristics of a hypocrite is that the Prophet (peace be upon him): “…when he speaks he lies, acts treacherously toward covenants (promises, oaths, pledges), and when entrusted, he betrays.”

Muslim must set an example by character, behavior and practice of Islamic teachings, MUST avoid whatever contradicts and leaves a wrong impression of Islam on others. Muslim living in non-Muslim countries have greater responsibility as they are the living examples of Islam and Islamic teachings, their practice of Islam is a continuous “invitation of Islam” to all.

Muslims living, educating and earning in non-Muslim countries and practicing Islamic teachings themselves, are spreading Islam. They are instrumental for others to see Islam in practice.

Muslim women have an equal even greater responsibility to practice Islam in a non-Muslim environment. Muslim women should not hesitate to tell someone that they are Muslims (when asked). Give correct knowledge of Islam to the children which is not limited to recitation or memorizing few Surah of Qura’n, but also “knowledge through example” by parents, and putting the Islamic learning to practice. Please remember that life is a journey, and to reach the destination, one must have to have the correct direction. Each and every journey starts with a single first step; take the first step to be a role model and a positive example for your children and others around you. You will be preaching Islam by practicing it properly in morals, dress, food, prayers, attitude, approach, habits, rituals, and every aspect of life, etc.

To conclude, those who argue that Muslims should not live in a non-Muslim country and should immigrate to a Muslim country MUST also tell us which Muslim country to migrate to, where we could live in a peaceful Islamic environment and enjoy equal rights as others. Do they consider Pakistan , Afghanistan , Saudi Arabia , Palestine, Somalia, Sudan, Nigeria, Egypt, etc to be that “Islamic Country” that people should migrate to?

Muslim individual or families could live in a non-Muslim country as long as they are free to practice their religious obligations, duties, respect the rules and regulations of their country of residence.
Finally, here are two Ahadith from our beloved Prophet (peace be upon him);

Narrated by Ibn Hibban that the Prophet (peace be upon him) said to a new Muslim; “O Fudaik establish prayer, pay Zakah and abandon bad deeds and live with your people wherever you like.”

Masnad Imam Ahmad narrated a Hadith that the Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good living environment you may live there.”

I seek Allah’s forgiveness for any and all of my misunderstanding and misdeed. I leave you and your loved ones in the mercy, guidance and protection of Allah The Almighty.

AND ONLY ALLAH KNOWS BEST.

Jazak’Allah Kh’air to Br. Najam A. Najmi.

In brief – What to do in the month of Hajj?

Fasting – Keep fast on the 9th day of the month of Hajj (Wednesday, 19th December 2007)

Glorification of Allah Almighty – From the Fajr prayer of 9th (Wednesday, 19th December) till the Asr prayer of 13th (23 December) day of the month of Hajj, recite the following words 3 times after every fard prayer:

Allahu Akbar, Allahu Akbar - الله اكبر ,الله اكبر

La Ilaha Illallahu, Wallahu Akbar - لااله الاالله والله اكبرAllahu Akbar wa lillahilhamd - الله اكبر ولله الحمد

Sacrifice (Qurbani) – Offer sacrifice of a sheep, lamb or a share in a cow  or camel on 10th, 11th or 12th of this month

The month of Hajj, Dhul-hijjah, is the last month of the Islamic calendar. The first ten days of Dhul-hijjah are among the most magnificent days in Islamic calendar.

The Prophet (peace and blessings of Allah be upon him) has said: "There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even jihaad for the sake of Allah?" He said, "Not even jihaad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Bukhari, 2/457).

The virtue of these ten days is based on many things, including:

1. Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says (interpretation of the meaning): "By the dawn; by the ten nights" [al-Fajr 89:1-2]. Many commentators of the Holy Qur’an have said that this verse of the Holy Qu’ran refers to the first ten days of Dhul-Hijjah.
2. The Prophet (peace and blessings of Allah be upon him) testified that these are the best days of this world, as has been noted above.
3. Prophet Muhammad (peace and blessings of Allah be upon him) commanded us to devote time to recite Tasbeeh ("Subhan-Allaah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allaahu akbar") during these ten days. The Prophet (peace and blessings of Allah be upon him) has said: "There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel ("La ilaaha ill-Allah"), Takbeer and Tahmeed." (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).
4. These ten days include Yawm ‘Arafaah (the Day on which the pilgrims stand in the plain of ‘Arafaah), on which Allah perfected His Religion. According to a hadith of the Prophet (peace and blessings of Allah be upon him) "Fasting on this day will expiate for the sins of two years".
5. These days also include Yawm al-Nahar (the Day of Sacrifice).

Among the good deeds which a Muslim, who has not gone to perform Hajj, during the first ten days of Dhul-Hijjah, should strive to do are:

Fasting

It is Sunnah to fast on the ninth day of Dhul-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allaah has chosen fasting for Himself, as is stated in the hadeeth qudsi: "Allaah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.’" (Reported by al-Bukhaari, 1805).
The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhul-Hijjah. It is reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhul-Hijjah, on the day of ‘Aashooraa’, on three days of each month, and on the first two Mondays and Thursdays of each month." (Reported by al-Nisaa’i, 4/205 and by Abu Dawud; classified by al-Albaani as saheeh in Saheeh Abi Dawud, 2/462). According to a hadith, the fast on the ninth of Dhul-Hijjah becomes a cause, hopefully so, of forgiveness for sins committed in one year.

Takbir-ut-tashriq تكبير تشريق

It is Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allaah") and Tasbeeh ("Subhaan Allaah") during the first ten days of Dhul-Hijjah. In particular, it is obligatory (wajib) on each Muslim to recite the Takbir of Tashriq after every fard prayer beginning from the Fajr of the 9th Zulhijjah (the month of Hajj) up to the ‘Asr prayer of the 13th Zulhijjah.

The words to be recited are as follows:

Allahu Akbar, Allahu Akbar - الله اكبر ,الله اكبر

La Ilaha Illallahu, Wallahu Akbar - لااله الاالله والله اكبر

Allahu Akbar wa lillahilhamd - الله اكبر ولله الحمد

(Allah is the greatest, Allah is the greatest, There is no god but Allah, and Allah is the greatest, Allah is the greatest, and to Allah belongs all praise.)

According to authentic Islamic sources, it is wajib on each Muslim, to recite this Takbir after every fard salah, whether one is performing salah with Jama’ah (collectively) or on own (individually). Muslim brothers should recite it in a loud voice, while sisters should recite it in a low voice.

Sacrifice

One of the good deeds that will bring a Muslim closer to Allah during these ten days is offering a sacrifice, by choosing a healthy animal. Sacrifice (or Qurbani, as is known in Urdu) can only be performed during the three days of Eid-ul-Adha, namely the 10th, Ilth and 12th of Dhul-Hijjah. It is only in these days that slaughtering of an animal is recognized as an act of worship. Although sacrifice is permissible on each of the three aforesaid days, it is preferable to perform it on the 10th of Dhul-Hijjah.

Repentance

Repentance means returning to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it. We must hasten to repent at once when we have committed a sin, in open or in secret.

A Muslim should ensure that he makes use of this golden opportunity provided by Allaah.  May Allah enable us to make use of this opportunity.

If a Muslim wants to offer a sacrifice, he/she should avoid the following things during first ten days of the month of Hajj:

It is a saying of the Prophet (peace and blessings of Allah be upon him) that: "When you see the new moon of Dhul-Hijjah, if anyone of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice." According to another report he said: "He should not remove (literally, touch) anything from his hair or skin." (reported by Muslim with four isnaads, 13/146)

The wisdom behind this prohibition mentioned by the Prophet (peace and blessings of Allah be upon him) is so that a Muslim who has not gone to perform Hajj may resemble those in Ihraam in some aspects of the rituals performed, and so that he may draw closer to Allah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice.

Jazak’Allah Kh’air to Br. Shahid Khan.

Entering Ihram

Some pilgrims bypass the designated Meeqat (Station of Ihram) on their route without either being in Ihram or entering into Ihram there, proceeding until they reach Jeddah or some other place, at which they enter into Ihram. This is against the command of Allah’s Messenger (peace be upon him) that every pilgrim should enter into Ihram at the Meeqat which lies on his route. If this be the case withsomeone, he must either go back to the Meeqat lying on his route and enter into Ihram, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.

This applies to all pilgrims regardless of whether one passes the Meeqat by air, sea or land.

If one did not pass through one of the five designated Meeqat points, he should enter into Ihram at a point which is nearest to the Meeqat on his route.

During Tawaf

· Starting the Tawaf at some point other than the site of the Black Stone, while it is obligatory to begin Tawaf from the Black Stone.

· Doing Tawaf inside the Hijr Isma’il, which means going around a portion of the Ka’ba rather than the whole of it since the Hijr Isma’il is a part of the Ka’ba which would then be left out of Tawaf. Such a Tawaf is invalid.

· Doing Ramal (i.e., walking briskly with one’s right shoulder bared) during all seven circuits while Ramal is to be done only during the first three of the Tawaf of Arrival (Tawaf Al-Qudum).

· Pushing and jostling to kiss the Black Stone in this process and hitting people; such acts, which may harm other Muslims, are not permissible.

The Tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it – saying "Allahu Akbar" when one comes parallel to it – although one may be at a distance from it.

· Wiping hands over the Black Stone with the "intention of seeking blessings" is an innovation (Bid’ah) with no basis in the Shariah of Islam. The Sunnah is to touch it or kiss it when it can be done easily.

· Touching the four corners of the Ka’ba or its walls, and wiping hands over them. The Prophet (peace be on him) touched only the Black Stone and the Yemeni Corner.

· Reserving specific supplications for each circuit. The Prophet (peace be on him) did not specify any supplications except to say "Allahu Akbar" when he reached the Black Stone and, at the end of each circuit between the Yemeni Corner and the Black Stone, he said:

"Rabbana, Aatina’ Fid-Dunya Hasanatan Wa Fil-Aakhirati Hasanah, Wa Qina Adhaaban-Naar."

(Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of the Fire.)

· Raising one’s voice above the voices of others – whether in following someone or a group or leading the Tawaf as it causes confusion among the worshippers.

· Struggling and hurting other pilgrims to pray at the Maqam (station) of lbrahim. If one is unable to pray behind the Maqam of Ibrahim it is sufficient to pray the two Rak’at of Tawaf anywhere within the Sacred Mosque..

During Sa’ee

· Accelerating one’s pace throughout the entire distance between the two hills. The Sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace in the remainder of the way.

In Arafat

· Some pilgrims camp outside the boundaries of Arafat and remain there until sunset; then they depart for Muzdalifah without staying at Arafat properly. This is a serious error which invalidates their Haj since the attendance in Arafat is the essence of Haj, and it is obligatory to be within its boundaries and not outside them. If it is not easy to do that, they one may enter before sunset and remain there until sunset. It is quite acceptable to stay in Arafat during the night of sacrifice in particular.

· Departing from Arafat before the sunset is not permissible, because the Messenger of Allah (peace be on him) stayed at Arafat until the sun had set completely.

· Struggling through crowds in order to climb the Mount of Mercy in Arafat is not permissible, because it may harm and causes injuries others. The entire plain of Arafat is a place of attendance, and neither climbing the Jabal Al-Rahmah nor offering Salah there has been recommended.

· Making supplications facing the Jabal Al-Rahmah is incorrect because the Sunnah is to face the Qiblah while supplicating.

· Making heaps of earth or pebbles on the day of Arafat, at particular places has no bases in the Shariah.

In Muzdalifah

· Some pilgrims start collecting pebbles to throw at the Jamarat (Stone Pillars) in Mina as soon as they arrive in Muzdalifah, even before praying the Maghrib and ‘Isha prayers. This is not correct, and so is the practice that all the pebbles must be collected from Muzdalifah (not correct).

The correct position is that the pebbles can be collected from anywhere within the boundaries of Al-Haram. The Prophet (peace be on him) did not ask that the pebbles for Jamrat Al-Aqabah be picked up for him from Muzdalifa.

Throwing pebbles

Some pilgrims are under the impression that when they are throwing pebbles at the Jamarat, they are actually throwing them at the Shayateen (devils). However, the throwing of the pebbles is only a ritual and has been prescribed as a means of remembering Allah the Most High.

Some even throw big stones, shoes or pieces of wood. This is committing an excess in matters of religion which the Prophet (peace be upon him) prohibited. The pebbles should only be as big as good beans.

Crowding and fighting with others at the Jamarat is not permissible. One should be gentle while throwing the pebbles and try as much as possible to avoid hurting others.

Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Shariah prescribes that the pebbles be pelted one by one, saying "Allahu Akbar" at each throw.

Appointing someone to throw the pebbles on one’s behalf simply due to the fear of crowds or hardship, though the person is capable of doing it himself (is not correct). Only sick or weak individuals are permitted to have someone throw on their behalf.

The Farewell Tawaf

On the day of departure, some pilgrims go to Makkah to perform their Farewell Tawaf before throwing the pebbles at the Jamarat. Then they return to Mina to throw the pebbles, and depart from Mina to their respective countries. Thus their final rite becomes throwing pebbles at the Jamarat and not Tawaf of the Ka’ba. This is an error as the Prophet (peace be on him) said, "No one should depart without his last visit being to the House (Ka’ba)."

Accordingly, the Farewell Tawaf must take place after one has completed all rites of Haj (and before starting his journey for home). After this Tawaf one should not stay in Makkah except for the time it takes to prepare for departure.

After finishing the Farewell Tawaf, some people walk backwards, facing the Ka’ba, as they exit from the Sacred Mosque, under the impression that this is a veneration of the Ka’ba. This is an innovation (Bid’ah) in the religion and has no basis in Islam.

After finishing the Farewell Tawaf, some pilgrims halt at the door of the Sacred Mosque to make supplications. This is also an innovation that has no basis in the Shariah.

Visiting the Prophet’s Mosque

Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophet (peace be on him) in order to receive blessings are innovations (Bid’ah). Blessings come from following what Allah and His Messenger (peace be on him) have prescribed, and not from following innovations.

Going to the caves of Mount Uhud or to the caves of Hira or Thaur near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allah. All these are unnecessary hardships, innovations in the religion, and have no basis in the Shariah.

Visiting certain sites under the impression that these constitute "relics" of the Prophet (peace be on him), for example: The place where his camel sat, the Well of ‘Uthman or the Well of the Ring, and gathering soil from these places to obtain "blessings," are all innovations.

Calling upon the dead while visiting the graves at the Baqi’ graveyard or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there, is a grievous error indeed. (Seeking help from the dead) is Shirk (ascribing partners to Allah the Most High).

It is clear from the Book of Allah and the Sunnah of His Messenger (peace be on him) that all forms of worship must be for Allah alone.

It is not permissible to call upon, offer sacrifice, give vow or any other form of Ibadah (worship) to anyone other than Allah. Allah the Most High, said:

"And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him)…"(Qur’an, 98:5)

and He also said:

"And the mosques are for Allah (Alone), so invoke not anyone along with Allah." (Qur’an, 72:18)

We ask Allah, the Most High, to improve the condition of the Muslims and to give them understanding of the religion. and to turn all of us away from errors and deviations. Indeed, He is the All-Hearing, the Ever Responding.

– A guide to Haj, Umrah and visiting the Prophet’s mosque by the Agency of Islamic Enlightenment in Haj with foreword from Sheikh Bin Baz.

Jazak’Allah Kh’air to Br. Shahid Khan.