Tawheed… The Essence of Islam

Tawheed (Islamic monotheism) is the greatest foundation of Islamic belief. In fact, a person is considered as Muslim if he/she accepts that there is no god worthy of worship but Allah and that Muhammad  is His slave and His messenger to humankind.

Almighty Allah Says in the Noble Quran (what means): "Allah- there is no deity except Him, the Ever- Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi (literally, a footstool) extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great." [Quran 2: 255]

In these marvelous verses, Allah describes Himself as The Only One- Most Powerful, Ever-Living Lord of us. Tawheed is the bedrock of Islam and it states that it is Allah Who has created the universe with whatever is in it and administers it. What we deduce from the operation of the universe and call ‘natural laws’ are, in fact, Allah’s regular ways of creating things and events and administering the universe.

According to Islam, all religions revealed to the prophets, may Allah exalt their mention, have the same essence and knowledge of Tawheed and unity of Allah, but, with the time, the message was misinterpreted, mixed with superstition, and degenerated into magical practices and some rituals. That was the same message with which Adam, may Allah exalt his mention, was sent down to earth, the same knowledge that Allah revealed to Nooh (Noah), Ibraheem (Abraham), Moosa (Moses) and 'Eesa (Jesus), may Allah exalt their mention, and the last Prophet sent to humanity, Muhammad .

Islam rejects characterizing Allah in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power, or race. However, our human minds are often in search of understanding the concept of Allah in materialistic ways, although we are not capable to completely comprehend this concept. When Prophet Muhammad’s contemporaries asked him about Allah and Allah revealed a chapter for this question in the Quran known as soorah Al-Ikhlas (Chapter No. 112 of Quran) which is considered as the motto of Tawheed. In this chapter Allah the Almighty Says (what means): "Say (O Muhammad), “He is Allah, [who is] One. Allah, the Eternal Refuge. He neither begets nor was He begotten. Nor is there to Him any equivalent." [Quran 112:1-4]

The Creator must be a different nature from the things created, because if He is of the same nature as they are, He will be temporal and will, therefore, need a maker. If the maker is not temporal, He must be eternal. But if He is eternal, He cannot be caused. If nothing apart from Him causes Him to continue to exist, He must be Self-Sufficient and Self-Subsistent. If He does not depend upon anything for the continuance of His own existence, this existence can have no end. The Creator is therefore Eternal and Everlasting Allah Says (what means): "He is the First and the Last" [Quran 57:3].

The Creator does not create only in the sense of bringing things into being, in other words, He is not only a Starter, He also preserves everything, takes them out of the existence, and is the ultimate cause of whatever happens to them.

'Ali Ibn Abu Talib  the fourth Muslim Caliph, is reported to have said: "He is being but not through the phenomenon of coming into being. He exists but not from non-existence. He is with everything but not physical nearness. He is different from everything but not by physical separation. He acts but without the accompaniment of movements and instruments. He is the One, only such that there is none with whom He keeps company or whom He misses in his absence."

In Islam, Allah is known by His Names and Attributions and the manifestation of these names in the universe.

Another aspect of Tawheed in Islam is that it implies the equity and unity of all people in their relation with Allah. Thus, people of different social strata were not created by separate deities with varying levels of power, since this would violate Tawheed by putting barriers between them. Instead, social dimension of Tawheed states that the same Allah created everyone, and so all people have the same fundamental essence. In fact, the noblest person in Allah’s Sight is the one who is most Allah-conscious.

Prophet Muhammad  said: “Your Lord is One. You are from Adam and Adam was created from dust. An Arab is not superior to a non-Arab, nor a white person over a black person, except for his/her piety and righteousness.” [Ahmad] - islamweb.net

If Only We Understood Hajj!

When I was very young, at the end of every Thursday I would stand with the other children at the outskirts of our village waiting for the people returning from the weekly market carrying their goods after a long day of buying and selling. Some people had profited and become joyous, whereas others had incurred loss and returned miserable.

Today, decades later, I find myself standing at the borders of the country to see the groups of pilgrims returning from their great trip. I see in their eyes the same expressions that I would see in the eyes of the people returning from the market. Some of these pilgrims rejoice at the gained pleasure and forgiveness of Allah and returning without sins just like they were the day they were born. Their food and clothes were obtained from lawfully gained property. They were patient and sought reward in their Hajj and did not indulge in sexual relations, indecent speech, wicked acts or arguing therein. They return in happiness after being hosted by Allah The Almighty as if they have heard this response of Allah to their Talbiyah (Hajj-related chant, “Your call has been heard! You are fortunate. Your provisions are lawful, your mount is lawful and your pilgrimage is free of sin and is acceptable.”Accordingly, these people are delighted with the pleasure of Allah and determined to hold fast to the light shining on their faces and to never return to their past misdeeds and sins.

On the other hand, other pilgrims return psychologically defeated. They uselessly exerted efforts and spent money because they return carrying their sins and more. They did not stop arguing, desist from immoral acts, purify their intention, make sure of lawful gain or purify their hearts from diseases. They are disenchanted because they return empty-handed. They return as if they - from among the humble crying people - heard a caller giving them a quivering announcement saying, “Your call is not accepted; nor are you welcome; your food is unlawful; your provisions are unlawful; and your pilgrimage is not free of sin and is therefore unacceptable.” Such people lose in the worldly life and the Hereafter. They have wasted their time, efforts and money. They went along with the pilgrims; yet, they were bearing grudges, rancor, racism and boasting of position, status, nationality, and so on. Then, they came back carrying the same load, boasting of what they used to boast of, insisting on committing sins, dreaming of practicing immorality again and flaunting their ability to deceive, setting up traps for others and stabbing them in the back.

If only we understood the wisdom behind Hajj! Hajj has not been prescribed in order to make people psychologically and physically distressed through their Tawaaf(circumambulation of the Ka'bah), Sa‘y (walking between Mounts As-Safaa and Al-Marwah), casting pebbles, standing on mountains all day long, staying nights in the desert, sleeping on the sand and using the sky for cover; nor is it meant to make people arbitrarily spend their money in transportation and boarding. Rather, Hajj is a universal annual conference for all Muslims the world over that is attended by their representatives to renew the pledge and renew their belonging to this religion as well as affirm their allegiance to this location and message. They declare to themselves, to the whole world and to their fellow Muslims who did not get this opportunity, that they follow the moral and material footsteps of the Prophet  (may Allah exalt his mention). They obtain light and guidance from the original spring of light and guidance, from the cradle of the message and the Messenger. Then, they return as ambassadors to their countries and families guiding them to that light until the conference of the next year. This was the custom of the early generation who used to go for Hajj in order to learn more about Islam and renew their pledge of steadfastness to the Prophet . The Messenger of Allah  and his companions, may Allah be pleased with them, would meet delegates who gave them the oath of allegiance, discussed with them their affairs and then go back to their homes carrying the message of this religion.

Do pilgrims nowadays recognize these meanings? Do they feel that while they may be almost three million souls, they have to return after Hajj in a better and more pious state than their previous one? Do they feel that they have to hold fast to the inspired meanings, spirituality and transparency that they have experienced in their hearts? Do they realize that they have to strictly adhere to this religion and its teachings as those who have their Hajj accepted return sinless like the day of their birth? They should therefore seize the opportunity of having the sins of tens of years erased. Do they know that they are ambassadors to those who could not perform Hajj and their mission is to return to them bearing new motives and inspirations towards the true faith? Do they realize that they have to mix with people in order to correct their mistakes, remove the accumulated blackness of sins from their hearts and take their hands to the sublimity of the soul and longing for Paradise that they have tasted?

By Allah, if these meanings were understood, we would not be in this state of disunity, partisanship, racism, superficiality of thought, infirm beliefs, and so on. Year after year, Hajj after Hajj, ‘Umrah (minor-Hajj) after ‘Umrah, one wave of ambassadors after another... Had we understood and known and had sincere intentions, we would have been transformed and would have transformed others. We would have been influenced and would have influenced others. Unfortunately, we have become like the useless foam of a flood - the condition against which the Prophet  warned us.

Throngs of people go to Hajj, make Tawaaf, perform Sa‘y…planes, ships, buses and cars transport people to and from the holy lands…a state of alert and readiness among security personnel in airports and bus stops…passports, visas, permissions, prohibitions, checks, letters…millions of people and millions in expenditure; but – and how painful it is - hearts are disagreeing, disputing, hard and inflexible, disunity, racism, nepotism, driving wedges between others, bearing grudges towards neighbors and colleagues! If the person is saved from these diseases, he still may be heedless of its dangers to his religion and country and does not care about the fire that approaches his home and offspring. He does not even burden himself with thinking about this tragic end.

If only our hearts would become harmonious! If only the stain over them would be removed! If only the souls would be sincere towards each other! If only intentions would become devoted only to Allah! If only we could get rid of our attachment to the worldly life and rise above our worldly thoughts! If only our efforts were exerted for Allah’s sake! If only our souls hugged and not just our bodies! If only our hearts throbbed with love!

If only we understood the lessons of Hajj!

If only we acted according to what we are certain about and asked about what we are not certain about!

Were this to happen, we would become, once again, the finest nation ever raised for humankind. -islamweb.net

Behavioral and Educational Purposes of Hajj

‎‎Education is the behavior that man displays everyday. Thus, if it is said that Islamic rulings educate Muslims, it would be the truth, as all Islamic rulings aim at educating man in Divine etiquette that suits man's innate nature and acquaints him with the rights of Allah The Almighty, his duties towards himself and towards others, and the duties of others towards him.

Performing Hajj is one of these educational rulings, as Hajjtrains the Muslim individual to endure certain conditions that he may not be accustomed to in his everyday life.‎‎ ‎‎There are many lessons that the pilgrim learns in Hajj; the most important ones of which are:‎‎

1. ‎‎Sacrificing comfort: When a person is at home all his needs are taken care of, but the Hajj journey takes him away from home and thus away from the peace, quiet and comfort of his home. Hence, Hajj teaches people to get used to hardship and to sacrifice for the sake of others.‎‎

‎When a person encounters a situation or witnesses a scene that makes him forget all about comfort, this trains him to abstain from the pleasures of life and to only take from them whatever satisfies his basic needs.‎

2. Appreciating the value of time: Today, the Muslim nation is one that wastes time and does not utilize it to the utmost, as most of its members spend hours in idle talk which leads to losing out on many interests. Hajjteaches Muslims to be punctual as the pilgrims must go to Mina on the Day of Tarwiyah, pray Thuhr, ‘Asr,Maghrib and ‘Ishaa’ there then move to ‘Arafaat on the specified day and stay there until Maghrib, then move to Muzdalifah and pray both Maghrib and ‘Ishaa’ there. Then they leave Muzdalifah after Fajr prayer and before the sun rises.

Travelling from one place to another on specific days and times during Hajj teaches pilgrims how to be punctual, and pilgrims should apply this in their practical life. The pilgrim should keep in mind that the Prophet  said: “The slave will not go forward on the Day of Judgment until he is asked four questions: about his life and how he spent it, about his youth and how he used it, about his wealth and how he acquired it and spent it, and about his knowledge and what he did with it.”

3. Patience in confronting the problems of life: Man is created with a propensity for anxiety and impatience when he faces the slightest problem that threatens his lifestyle, but Hajj awakens the feeling of change inside him. Hajj teaches pilgrims that it is not necessary to stick to a certain way of life and that luxury and ease are not permanent as one might encounter problems and face hard times in the future. Thus, Hajj provides a practical lesson in being patient.

4. Becoming acquainted with the problems of fellow Muslims from all over the world: Muslims are brothers in faith and they should share their joys and sorrows. A Muslim should advise his brother to praise Allah The Almighty when he is granted favors and to be patient when he faces trouble. Hajj is an annual meeting ground for Muslims where they can discuss their social, cultural, educational, economic and religious problems.

For example, an Indonesian person would talk about his problems, and the Moroccan, American and European would do the same. They would all discuss problems and try to reach a suitable solution that satisfies Allah The Almighty and His Messenger as the consensus of the Ummah (Muslim nation) is infallible. The Prophet  said: "My Ummah will never agree upon deviation."

5. Planning for a better future: The more people gather, the better the planning is and this is why Allah The Almighty Says (what means): {and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend.} [Quran 42: 38] Hajj offers a unique opportunity for consultation as Muslims can discuss the means to advance theUmmah and help it to reach the ranks of the developed nations.

Some countries may have surplus money, others may have skilled labor while others may have industrial resources. If their efforts are united, they would become integrated and thus the needs of each country would be met. -islamweb.net

CHAPTER 92, AL-LAYL (THE NIGHT)

Introduction

The Night is a short chapter towards the end of the Quran that was revealed in Mecca.  It contains 21 short verses and it adds yet another dimension to the basic foundations of Islam that are found in all Meccan chapters.  The subject matter closely resembles that of the preceding chapter therefore scholars have deduced that they were revealed in roughly the same time period.  It looks at two different ways of life and explains the contrast between their ultimate ends.  God warns that there are consequences for any path a person chooses to follow.  Therefore, He offers us guidance to help us make the correct choices.   

Verses 1 – 3 Three oaths

By the night when it descends and covers everything with darkness, and by the appearance of the bright and radiant day, and by He who created both the male and the female.  God begins this chapter with a series of three oaths.  God swears by both the day and the night and describes them eloquently.  The night falls and conceals everything but then the day, in its brightness uncovers and reveals everything. 

Two contrasting visions of the cyclical nature of creation are followed quickly by the contrast between male and female.  God created the universe and He defines its purpose.  And it is God that is responsible for the creation of male and female.  They were not created in vain and they were not created to lead a life without purpose. 

Verses 4 – 7 Those on the right path

Your efforts are diverse; they differ greatly and come to very different conclusions.  Firstly, there is the person who is charitable, mindful of God, and believes in goodness.  God will ease this person’s way.  Goodness includes the correct attitude towards belief, manners and morals.  The person on the correct path is generous with what God has provided, acknowledges and is mindful of God’s mercy and generosity, and behaves in a manner befitting a believer in God.

This implies that the person who strives to please God will find his life unfolding with the ease that characterizes the nature of the universe, everything moving in the manner for which it was designed.  The day follows the night with unending harmony.  The righteous person finds a path leading to dignity and satisfaction.

Verses 8 – 11 Those who choose the wrong path

On the other hand, we have the person who is stingy and considers himself self-sufficient and not in need of God.  He does not believe in goodness.  God will facilitate his passage towards difficulty.  And his wealth will be of no use to him when he falls headlong into the Hellfire.  This is the person who sacrifices nothing for God, is not generous with the wealth God has provided him with, and disbelieves in the messages and warnings that God sent to him and to all of humankind.  God makes his efforts difficult; he might think he is becoming successful but he is gravely mistaken.  God has deprived him of the pleasures that should come from his daily efforts.  He is always at war with his nature, his conscience, the laws made by the Creator and the society in which he lives.  When he endeavors to satisfy his own interests and desires in every way possible, transgresses all moral limits of honesty and nobility, and when the people he interacts with are harmed by him, he feels disgraced in his own eyes and has to clash at every step with the society he lives in.   When his steep descent begins he will see that he cannot make use of the wealth he hoarded.  Prosperity in this life is not an indication of success in the Hereafter. 

Verses 12- 13 God provides guidance

God decrees that it is incumbent upon Him to give guidance to humankind.  This world and the next belong to God; he is the beginning and the end.  Everywhere, every place and every time is part of God’s dominion.  He sent prophets to every nation to show them the truth and the best way to live. 

If a person seeks the goodness of this world, God alone can provide it and if it is the home in the Afterlife that you pursue it is God who provides that as well.  One aspect of God’s mercy is that He surely provides guidance to whoever sincerely seeks it. 

Verses 14 – 17 A warning

Therefore, God says, I am warning you about the blazing Fire.  Those most wicked individuals who denied the truth and turned away will enter the raging Fire.  However, the pious, righteous people will be kept well away from it.  Again, a harmonious distinction between the rewards for doing what is right and the punishment for choosing to behave in the wrong way.  The one who does not answer when God beckons him with clear guidance will face the consequences.  These are the most wretched people because there is no wretchedness worse than facing the fires of Hell.   In contrast those who answer when God calls will have a happy reward.

Verses 18 – 21 Those who are well content

The person who gives generously from his wealth as a way to purify himself and please God, and without hoping or intending that his generosity will be reciprocated in any earthly way, will soon be very pleased with the generosity of God.  Indeed, he will be well content, satisfied with his religion and with his destiny.  This person will be well pleased and well satisfied with his life in this world, and his reward in the Hereafter.  God will be pleased with him and He will bless him. - islamreligion.com

The Story of Hajj - II

The Prophet, , continued: "Ismaa’eel's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?' She replied, 'Yes, but you will have no right to possess the water.' They agreed to that.

 

"Ismaa’eel's mother was pleased with the whole situation, as she used to enjoy the company of people. So they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there.

 

“The child, Ismaa’eel, grew up and learned Arabic from them, and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them. After Ismaa’eel's mother had died, Ibraaheem, may Allah exalt his mention, came to visit Ismaa’eel, may Allah exalt his mention, after his marriage, in order to see his family that he had left before, but did not find him there. When he asked his wife about him, she told him that he went out seeking provision. He then asked her about their condition and way of living. She replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He then asked her to convey his greetings to her husband and tell him to change the threshold of the gate (of his house). When Ismaa’eel, may Allah exalt his mention, returned home, he felt that someone had visited them, so he asked his wife about that. She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in hardship and poverty.' He asked her whether the old man had left him a message and she conveyed his message to him. Ismaa’eel, may Allah exalt his mention, said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ismaa’eel, may Allah exalt his mention, divorced her and married another woman from amongst them (Jurhum people). 

 

“A long time passed before Ibraaheem, may Allah exalt his mention, repeated his visit. When he visited Ismaa’eel, he again did not find him and asked his new wife the same questions that he had asked the first wife. She told him that they were in good living conditions and prosperity. She also praised Allah. He asked her about their food and drink and she answered that they ate meat and drank water. He supplicated Allah to give them blessings in their meat and water.”

 

The Prophet, , further said: “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it . Then Ibraaheem, may Allah exalt his mention, told his daughter-in-law to convey his greeting to her husband and tell him to ‘keep firm the threshold of his gate.’   When Ismaa’eel, may Allah exalt his mention, returned home, he asked his wife whether someone had visited them. She replied, 'Yes, a nice old man came to me,' so she praised him and added, 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition. Ismaa’eel, may Allah exalt his mention, asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate’ Ismaa’eel, may Allah exalt his mention, told her that the visitor was his father and that, ‘You are the threshold (of the gate). He has ordered me to keep you with me.'

 

“After a long time Ibraaheem, may Allah exalt his mention, visited them. He saw Ismaa’eel, may Allah exalt his mention, under a tree near Zamzam, sharpening his arrows. When Ismaa’eel, may Allah exalt his mention, saw him, he stood up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Ibraaheem, may Allah exalt his mention,  then told Ismaa’eel, may Allah exalt his mention, that Allah had ordered him to do a certain thing. Ismaa’eel, may Allah exalt his mention, said, ‘Do what your Lord has ordered you to do.' Ibraaheem, may Allah exalt his mention, asked, ‘Will you help me?’ ‘I will help you,’ answered Ismaa’eel, may Allah exalt his mention. Ibraaheem, may Allah exalt his mention, pointing to a hillock higher than the land surrounding it said, `Allah has ordered me to build a house in this place.’

 

"Then they raised the foundations of the Sacred House. Ismaa’eel, may Allah exalt his mention, brought the stones and Ibraaheem, mayAllah exalt his mention, was building, and when the walls became high, Ismaa’eel, may Allah exalt his mention, brought a rock and put it for Ibraaheem, may Allah exalt his mention,  who stood over it and carried on the building, while Ismaa’eel, may Allah exalt his mention, was handing him the stones. During this they repeated the following expression(what means):{O Our Lord! Accept (this service) from us, for Thou art the All-Hearing, the All-Knowing.} [Quran 2: 127] -islamweb.net

READ Part 1 - The Story of Hajj - I

The Story of Hajj - I

Ibn `Abbaas, may Allah be pleased with him, said,

 

“The first lady to use a girdle was the mother of Ismaa’eel, may Allah exalt his mention. She used a girdle so she could hide her tracks from Sarah. Ibraaheem, may Allah exalt his mention, brought her and her son, a suckling baby, Ismaa’eel, may Allah exalt his mention, to a place near the Ka'bah under a tree above the location of the well of Zamzam at the highest place in the mosque. In those days, no one dwelt in Makkah, nor was there any water. He settled them there and placed a leather bag near them containing some dates, and a small water skin contrainer containing some water. Ibraaheem, may Allah exalt his mention, then set out homeward.

 

Ismaa’eel's mother followed him saying, ‘O Ibraaheem! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (at all)?’ She repeated the question to him many times, but he did not look back at her. Then she asked him, ‘Has Allah ordered you to do so?’ He replied, ‘Yes.’ She said, ‘Then He will not neglect us,’ and returned while Ibraaheem, may Allah exalt his mention,   proceeded onwards. On reaching the Thaniyah [a mountain trail] where they could not see him, he faced the House and raised both hands in supplication to Allah, saying: {O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks.} [Quran 14: 37]

 

“Haajar went on nursing Ismaa’eel and drinking from the water. When the water in the water-skin had been used up, she became thirsty and her child also became thirsty. She looked at him tossing about in agony; so she left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest to her on that land. She climbed up, stood on it and started looking at the valley keenly, that she might see somebody, but she could not see anybody. Then she descended from As- Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley. When she reached Al-Marwah she stood on it and started looking, expecting to see somebody, but she could not see anybody. She repeated that seven times (walking between As-Safa and Al-Marwah).”

 

Ibn `Abbaas, may Allah be pleased with him, reported that Allah’s Messenger, , said:

 

“For this reason, people walk (Sa’y) between them (As-Safa and Al-Marwah). When she reached Mount Marwah, she heard a sound and said, ‘Hearken!’ (talking to herself). She then listened attentively and heard the same sound again. She then directed her speech to the sound saying, ‘I have heard you, so appear if you can help.’ She then found an angel in the location of the Well of Zamzam, digging the earth with his heel (or with his wing) until water sprung forth. She started to make something like a basin around it, using her hands in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”

 

The Prophet, , also said: “May Allah have mercy on the mother of Ismaa’eel! Had she let the Zamzam flow (without trying to control it) (or had not scooped from t hat water to fill her water-skin) Zamzam would have been a stream flowing on the surface of the earth.”  

 

He, , further added:

"Then she drank and nursed her baby. The angel said to her, ‘Do not be afraid of perishing, for this is the place of the House of Allah which will be built by this boy and his father later on, and Allah never neglects His people.’ The House (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum, or a family from Jurhum passed by her and her child as they (the Jurhum people) were coming through the way of Kada’. They landed in the lower part of Makkah where they observed a bird flying round and round. They said, ‘This bird must be flying around water, though we know there is no water in this valley.’ They sent one or two messengers who discovered the source of the water. So they all came (towards the water)."  -islamweb.net

 

(To be continued)

Merits of Hajj and ‘Umrah- II

(Continued)

Hajj is (a type of) Jihaad

 

Jihaad is of different kinds and ranks, including striving with the soul and property, striving with the tongue and word and striving against one’s own desires in obedience of Allah, and this latter type is very clearly manifested in Hajj, which combines the striving of the body along with the spending of wealth in the way of Allah.

 

1.     Allah The Almighty prescribed Hajj as a type of Jihaad for he who is weak and unable to fight in the cause of Allah. It was narrated on the authority of ‘Aa’ishah, may Allah be pleased with her, that she said, “O Messenger of Allah, we see that Jihaad is the best of deeds, should we not take part in Jihaad?”He said: “The best type of Jihaad for you (women) is to perform a Hajj Mabroor.” [Al-Bukhari]

 

The Companions, may Allah be pleased with them, would not limit themselves to one type of Jihaad. ‘Umar, may Allah be pleased with him, said, “When you unsaddle (your horses, i.e. return from fighting), then saddle up your camels on your journey to Hajj as it is one of two types of Jihaad.” Ibn Mas‘ood, may Allah be pleased with him, said, “It (Jihaad) is (i.e., depends on) but a saddle (on the horse) and a bag (on the camel): the saddle (on the horse) is used for fighting in the cause of Allah and the bag (on the camel) is for the way to Hajj.”

 

All of these and other texts indicate the high position of this obligatory duty in the Sharee‘ah of Islam and its importance in the Muslim’s life.

 

Performing Hajj is among the causes of wealth and its multiplication

 

One might have the false impression that if he spends his wealth in Hajj and ‘Umrah (minor pilgrimage), his wealth would decrease and he would be given to destitution and poverty. For this reason, the Prophet, , wanted to remove this false impression and fear, showing that spending in Hajj and ‘Umrah and performing them repeatedly in fact bring about sustenance and eliminate poverty, by the permission of Allah The Almighty. It was narrated on the authority of ‘Abdullaah ibn Mas‘ood, may Allah be pleased with him, that the Messenger of Allah, , said: "Perform Hajj and ‘Umrah repeatedly, for they remove poverty and sins in the same way as bellows removes the impurities of iron, gold and silver.” [Ahmad and others] Bellows are a tool for producing a strong current of air and are used by blacksmiths to expel impurities and stains from the iron with the help of the fire.

 

Just as Allah The Almighty promises the slave to recompense him in this world for his spending in Hajj and increase sustenance for him, He also promises that such spending will be multiplied with Him The Almighty in the Hereafter, in the same way as the spending in the way of Allah is multiplied. It was narrated on the authority of Buraydah, may Allah be pleased with him, that the Prophet, , said:"Spending in Hajj is (multiplied) like spending in the cause of Allah: As much as seven hundred times." [Ahmad: Hasan chain of narrators]

 

The pilgrim is under the protection of Allah

 

Since Hajj may expose the slave to many risks and terrors which could thwart him and cause him to refrain from performing that obligatory duty, Allah The Almighty ensures for the one who sets out on a journey as a pilgrim to His House in response to His call to safeguard and take care of him in life and after death. As far as this world is concerned, if he returns home, he will return with reward. As for the Hereafter, then if he dies on the journey, he would be raised in the very state in which he died. Which type of fear could then be upon he whom Allah is with? In confirmation of this, it was narrated in an authenticHadeeth on the authority of Abu Hurayrah, may Allah be pleased with him, that the Prophet, , said: "Three (types of people) are under the protection of Allah: A man who goes to one of the Masjids (Mosques) of Allah, a man who sets out as a fighter in the cause of Allah, and a man who sets out as a pilgrim." [Abu Nu‘aym] [Al-Albaani: Saheeh]

 

It is also proven in a Saheeh narration on the authority of Ibn ‘Abbaas, may Allah be pleased with him, that the Prophet, , said about a man who fell down from his riding mount while being at ‘Arafah, and broke his neck: “Wash him with water and Sidr and shroud him in two pieces of cloth, and neither perfume him, nor cover his head, for he will be resurrected on the Day of Judgment reciting Talbiyah (i.e. as a pilgrim)." [Al-Bukhari and Muslim]

 

Performers of Hajj and ‘Umrah are guests of (Allah) The Most Merciful

 

It was narrated on the authority of Ibn ‘Umar, may Allah be pleased with him, that he said that the Prophet, , said: "The fighter in the cause of Allah, and the performer of Hajj and ‘Umrah are guests of Allah The Almighty. He invites them and they answer His invitation, and they ask Him and He gives them (what they ask for)." [Ibn Maajah] [Al-Albaani: Saheeh]

 

What honor could be equal to the slave’s being in the hospitality of Allah The Most Merciful? What honor could be equal to the response of the creator to the supplication of His slave? Allah is the Bestower of success. -islamweb.net

READ Part 1 - Merits of Hajj and ‘Umrah- I

Merits of Hajj and ‘Umrah- I

Ever since Allah The Almighty commanded His Khaleel(intimate friend) Ibraaheem (Abraham), may Allah exalt his mention, to proclaim Hajj to the people, hearts have been in longing for this House and location, and crowds of visitors come to it from every distant pass in response to the call of Allah The Almighty. In this respect, Ibn ‘Abbaas, may Allah be pleased with him, said,

When Ibraaheem finished building the House, it was said to him (by Allah): “Proclaim (Hajj) to the people.” He said, “O Lord, to what extent would my voice reach?” He said: “It is your duty to proclaim, and it is incumbent upon Me to convey (your voice to everywhere in the world).” Ibraaheem then called, “O people, (the obligatory duty of) Hajj has been enjoined upon you to the ancient House, so come to perform Hajj.” All what is between the heaven and earth heard his voice. Do you not see the people coming from the farthest ends of the earth announcing (with Talbiyah (the Hajj related chant)) their response (to the call)?

 

The obligatory duty of Hajj was made obligatory by Allah The Almighty upon the capable among His salves once in lifetime, as He States (what means): {And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds.} [Quran 3:97] The obligation of Hajj is among the indisputably established facts of Islam.

 

Allah made the outcome of performing this act of worship the great reward that stimulates the Muslim’s zeal, whets his will power and makes him proceed to it with an expanded chest and energetic determination in the hope of the reward and forgiveness of Allah and what has been prepared of good by Allah to the pilgrims of His honorable House. There are many texts about the merits of Hajj and ‘Umrah (lesser pilgrimage), of which a mention may be made of the following:

 

Hajj effaces sins and misdeeds that are committed before it

 

Hajj is among the greatest means of the forgiveness removal of sins and misdeeds. If one performs Hajj Mabroor (which is a Hajj that is accepted by Allah), he would return from Hajj (as pure from sins) as a newborn on the day his mother gave birth to him, that is, purity from all sins and mistakes. It was narrated on the authority of Abu Hurayrah, may Allah be pleased with him, that he said that he heard the Prophet, , say: “Whoever performs Hajj, during which he neither has sexual activity (with his wife) nor commits sins, he will return (as sinless) as a newborn child on the very day his mother delivered him.”[Al-Bukhari] The Hadeeth very clearly confirms the forgiveness of sins, be they minor or major, according to Al-Haafith Ibn Hajar .

 

However, this forgiveness is, according to the Hadeeth, conditional on abstention from having sexual activity (intercourse and foreplay with one’s wife) and disobedience to Allah during the Hajj.

 

It was narrated in an authentic Hadeeth that ‘Amr ibn Al-‘Aas, may Allah be pleased with him, came to the Prophet, , to embrace Islam and he put a condition that his previous sins should be forgiven for him, thereupon the Prophet, , mentioned to him three things, each of which removes the sins and mistakes prior to it. Thus, it was narrated on the authority of ‘Amr ibn Al-‘Aas, may Allah be pleased with him, that he said,

 

When Allah placed the love of Islam in my heart, I went to the Prophet  and said, “Stretch out your hand so that I can give you the pledge of allegiance.” However, when he stretched out his hand, I withdrew mine. He said: “What is the matter with you, O ‘Amr?” I replied, “I want to place a certain condition on this.” He asked: “What condition do you wish to place?” I said, “That I should be granted forgiveness.” He said: “Do you not know that (embracing) Islam effaces all the previous misdeeds committed before it as does the Hijrah (emigration) and Hajj?”[Muslim]

 

Thus, Hajj was made among the acts of worship that remove all sins previously committed.

 

The reward of a Hajj Mabroor is Paradise

 

Allah The Almighty promises His slaves reward for their obedience to Him and made for Hajj no reward other than Paradise. It was narrated on the authority of Abu Hurayrah, may Allah be pleased with him, that the Prophet, , said: "The performance of two ‘Umrahs expiates the sins that are committed in the interval between them; and the Hajj Mabroor (that is accepted by Allah as being performed with sincerity and according to the rules of Sharee‘ah) has no reward other than Paradise."[Al-Bukhari and Muslim] However, this reward is contingent on the condition of its being accepted, as not every Hajj will be rewarded with Paradise. That reward is restricted only to the a Hajj Mabroor, and a Hajj Mabroor is that which complies with the teachings and principles of Sharee‘ah in deed and belief, and is not contaminated with anything of Shirk, (polytheism) sin, sexual relations or disobedience.

 

Among the signs of Hajj Mabroor is that the Muslim’s condition after Hajjbecomes better than before it. The evidence for that is the statement of Allah The Almighty (which means): {And those who are guided - He increases them in guidance and gives them their righteousness.} [Quran 47:17] Al-Hasan Al-Basri  said, “(The sign of) a Hajj Mabroor is that the pilgrim returns (from it) having no desire for this world and seeking the Hereafter.” Overall, Hajj Mabroor, as Al-Qurtubi  put it, “Is that whose rulings are fulfilled and which is performed perfectly according to what is required from the one competent for religious assignment.”

 

Hajj is among the best righteous deeds

 

Righteous deeds are numerous and vary in rank and degree of reward and excellence. Since one’s lifetime is very short, the deeds are numerous and he may not know which of them should be given priority, it is incumbent upon the slave to be eager to understand the ranks of deeds to get closer to Allah with the dearest of deeds to Him, and give it priority over what is lesser in rank and excellence. The Prophet, , put the deeds in order (according to their ranks) in the Hadeeth narrated on the authority of Abu Hurayrah, may Allah be pleased with him, when the Messenger of Allah, , was asked about the best deed, he replied: “To believe in Allah and His Messenger (Muhammad)." The questioner then asked, “What comes next (in goodness)?" He replied: “To participate in Jihaad (religious fighting) in the cause of Allah." The questioner then asked, “What comes next (in goodness)?" He replied: “To perform a Hajj Mabroor." [Al-Bukhari and Muslim]

 

In clarification of why Hajj was given such preference and rank, one of the righteous predecessors said, “I have reflected on all the righteous deeds and found that the prayers exhaust only the body and not wealth, as does fasting, and found that charity exhausts only wealth but not the body, whereas Hajj exhausts both; thus, I saw it as the best.” Hajj then is a financial as well as a physical worship. -islamweb.net

 

(To be continued)

The Virtue and Benefits of Hajj

Hajj is one of the great pillars of Islam. Allah Almighty has made it obligatory on the Muslims who are able to find a way to do it, saying (what means): {And [due] to Allah from the people is a pilgrimage to the House—for whoever is able to find thereto a way. But whoever disbelieves—then indeed, Allah is free from need of the worlds.} [Quran 3: 97]

People have continued to perform the Hajj since Ibrahim (Abraham), may Allah exalt his mention, raised the foundations of the House and called on people to come to it, as Allah ordered him until our present time, and it will not stop as long as there are believers on earth. When Allah Almighty will seize the souls of the believers to leave only the evil persons, who will witness the final Hour, the delegations of Hajj to the Sacred House will stop, as will be explained later.

The virtues of Hajj are many and variable:

1- Hajj is one of the best righteous deeds and acts of obedience: Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet was asked: "What is the best deed?" He replied: "To have faith in Allah and His Messenger." The enquirer asked: "What next?" The Prophet  said: "To perform jihad for the sake of Allah." The enquirer asked: "What next?" The Prophet  said: "A valid and accepted Hajj." [Al-Bukhari, Muslim, At-Tirmithi, An-Nasaa’i, and Ahmad]

2- Hajj equals (in reward) observing jihad for the sake of Allah. It is also the alternative for those who are unable to observe jihad or those who are not obliged to observe it in the sharia: ‘Aa’ishah, may Allah be pleased with her, narrated that she said: "O Messenger of Allah! We see that jihad is the best deed. Should we (women) not actively participate in it?" The Prophet  replied, 'No, the best jihad for you is a valid and accepted Hajj.'" [Al-Bukhari]

According to the wording of another narration, she said: "Should we (women) not actively participate in fighting and jihad along with you?" The Prophet  replied: "For you, the best and most beautiful jihad is a valid and accepted Hajj." Thereupon, ‘Aa’ishah, may Allah be pleased with her, commented: "I will never abandon Hajj after hearing these words from the Prophet ." [Al-Bukhari]

According to the wording of a third narration, she said: "Should we (women) not set out and observe jihad along with you? I do not see any other action better than jihad in the Quran." The Prophet  replied: "For you, the best and most beautiful jihad is observing Hajj to the House (of Allah), a valid and accepted Hajj." [ An-Nasaa’i]

3- Entering Paradise is the reward of the valid and accepted Hajj. Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet said: "An ‘Umrah to another ‘Umrah will be redemption of sins for whatever occurs between them, and (entering) Paradise is the reward of a valid and accepted Hajj." [Al-Bukhari and Muslim]

4- A valid and accepted Hajj purifies from sins. Abu Hurayrah, may Allah be pleased with him, narrated that he heard the Prophet  say: "Whoever performs a Hajj during which he neither commits sexual intercourse nor sins will return as sinless as a newborn child on the very day his mother delivered him." [Al-Bukhari]

According to another narration, the Prophet  said: "Whoever comes to this House and neither commits sexual intercourse or sins will return as sinless as a newborn child on the very day his mother delivered him."[Muslim]

According to a third narration, the Prophet  said: "Whoever performs a Hajj during which he neither commits sexual intercourse nor sins, his past sins will be forgiven." [At-Tirmithi]

5- Performing Hajj often wipes out poverty. Ibn Mas‘ood and Ibn ‘Umar, may Allah be pleased with them, narrated that the Prophet, sallallaahu 'layhi wa sallam, said: "Perform Hajj and ‘Umrah successively for they remove poverty and sins just as fire removes the impurities of iron." [At-Tirmithi and Ibn Majah]

6- Those performing the Hajj are the guests of Allah, and He pledged to generously host and honor them. ‘Umar, may Allah be pleased with him, narrated that the Prophet  said: "The fighter for the sake of Allah and the one observing the Hajj and ‘Umrah are the guests of Allah; He invited them and they responded, and when they ask Him, He gives them." [Ibn Majah]

According to the wording of another narration, the Prophet  said: "The pilgrims of the Hajj and ‘Umrah are the guests of Allah; and when they supplicate Him, He answers their supplication; and when they ask for His forgiveness, He forgives them." [Ibn Majah]

The obligation of the Hajj will continue even after the occurrence of the great trials at the end of time. In a hadith, the Prophet  said: "Hajj and ‘Umrah to this House will continue even after the emergence of Ya’jooj and Ma’jooj (Gog and Magog)." [Al-Albani: authentic]
When Allah will seize the souls of the believers at the end of time to leave only the evil people to witness the Hour, Hajj will stop. The Prophet said: "The (final) Hour will not come unless people refrain from performing the Hajj." [Al-Albani: authentic]

Thus, it is obligatory on each Muslim who is physically and financially able to hasten to perform the Hajj before he will be unable to do so. The Prophet said: "Whoever intends to perform the Hajj should hasten to it; for one could get sick, his mount could be lost, or he could face poverty and need." [Saheeh Al-Jaami']

Glad tidings for those who are unable to perform the Hajj:

There is a reward equal to the reward of Hajj. It was narrated on the authority of Anas, may Allah be pleased with him, that the Prophet said: "Whoever performs the Fajr (dawn prayer) in congregation, then sits to remember Allah until the sun rises, and then performs a two-rak‘ah (unit of prayer) prayer, his reward will be equal to that of Hajj and ‘Umrah, completely, completely, completely." [At-Tirmithi; Al-Albaani: authentic]

The benefits intended from Hajj:

Firstly: Teaching the Muslim to honor the symbols of Allah: Allah Almighty says (what means):
• {Indeed, the first House [of worship] established for mankind was that at Mecca—blessed and a guidance for the worlds. In it are clear signs [such as] the standing place of Ibrahim. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House—for whoever is able to find thereto a way.} [Quran 3: 96-97]
• {That [is so]. And whoever honors the Symbols of Allah—indeed, it is from the piety of hearts.} [Quran 22: 32]

Secondly: Achieving compassion and love among the Muslims. Despite the differences in language, color, and nationality, all Muslims gather in one place, supplicate only one God, and circumambulate only one House. This contributes to uniting their goals and purposes, and then the Muslims become like one person. The Prophet  said: "The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the organs suffers, the whole body responds to it with wakefulness and fever." [Muslim]

The Prophet  also said: "The Muslims; [the value of] their blood is equal, and the protection offered by the humblest of them is entitled to be respected by all of them, and they are all united against others." [Ibn Majah]

The hajj reflects the aspects of the Muslims' strength and unity and unveils their sharia. Allah Almighty says (what means): {And [mention] when We made the House a place of return for the people and [a place of] security.}[Quran 2: 125]

Third: Following the example of Ibrahim and his son, Ismaa‘eel (Ishmael), may Allah exalt their mention, as well as the practice of Prophet Muhammad  and recalling these memories and actions. Allah Almighty says (what means): {And [mention] when Ibrahim was raising the foundations of the House and [with him] Ismaa‘eel, [saying], "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."} [Quran 2: 127-129]

During the course of Hajjat Al-Wadaa‘ (the Farewell Hajj), the Prophet said to the people: "Station where you are performing your rituals for you are heirs to the heritage of your forefather Ibrahim." [Abu Daawood]

The Prophet  also said: "Learn your rituals (of Hajj) from me, for I may not meet you again in this place after this year." [Muslim]

Fourth: Declaring the Islamic monotheism with which Allah sent His messengers, may Allah exalt their mention, and manifesting it through words and deeds. In the talbiyah, the observer of the Hajj or ‘Umrah says:"Labbayka Allahumma labbayk. Labbayka la shareeka laka labbayk. Innal-hamda wan-ni‘mata laka wal-mulk. La shareeka lak." (I am responding to Your call O Allah, I am responding to Your call! I am responding to Your call, You have no partner with You, I am responding to Your call. All perfect praise and bounty belongs to You, and the dominion is Yours.).

People of the pre-Islamic era used to repeat the talbiyah ,but they added polytheistic statements, saying: "There is no other partner with You except one associate; he is Yours; You Own him and whatever he owns."

Throughout all the rituals and actions of the Hajj, one confirms the oneness of Allah and performs them with the sole intention of obeying Allah and of following the example of the Prophet . He walks and stops according to the command of Allah, shaves his hair, and slaughters his hady (sacrificial animal for the Hajj) where Allah commands him. In doing so, he follows the example of the Prophet .

O Allah, provide for us so we can perform Hajj to Your House and grant us success to do what You love and what brings Your satisfaction. The end of our supplication is to praise Allah, the Lord of the worlds. -islamweb.net