Thursday, October 27, 2011

هده الصلاة لولي الله شهيب الاسناوي

 

* بسم الله الرحمان الرحيم

اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ألوهيتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة أسمائك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك** النبي الأمي وعلي اله بقدر عظمة إسرارك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ابتسامك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة إجابتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة إجلالك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة إحسانك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة أنوارك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة اقتدارك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة إغاثتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة انسك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة بهاؤك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة بطشك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة بسطك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة برك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة بصيرتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة بديع صنعك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة توبتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ثناؤك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة جمالك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة جودك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة جلالك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة جبروتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حبك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حنانك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حكمك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حكمتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حلمك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حمدك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حماك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حقك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة حسنك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة خيرك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة خبرتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ديموميتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ذاتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رحماتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رحمتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رزقك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رضاك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رضوانك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رائفتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة رفعتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة سلامك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة سلطانك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة سموك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة سرك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة سطوع أنوارك (و اللهم اكفني ما أهمني بما شئت وكيفما شئت انه لا يكون في ملكك إلا ما شئت أن يكون)3مرات
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة شفاؤك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة شمائلك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ضياؤك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة صفاتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة صبرك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عظمتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عزتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عزك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عدلك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة علمك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عرشك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عفوك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عطفك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة عنايتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة علو رفعتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة غفرانك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة غوثك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة غيبك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة غناك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة فيوضاتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة قدرتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة قوتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة قيوميتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة قهرك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة لطفك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة محبتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ملكك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ملكوتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة مودتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة مغفرتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة مجدك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة مقدرتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة معرفتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة نعمك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة نصرك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة نصرتك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة نورك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة كرمك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة كلامك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة ودك
اللهم صل وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة يمنك
اللهم صلي وسلم في كل لمحه ونفس علي مولانا محمد عبدك النبي الأمي وعلي اله بقدر عظمة يسرك واللهم إني أسائلك يا انك الرحيم الارحم وبوصفك الكريم الأكرم وبأ اسمك العظيم الأعظم وبنور وجهك الكريم وبأنك الإله الحق الرحمن الحق الرحيم الحق الملك الحق القدوس الحق السلام الحق المؤمن الحق المهيمن الحق العزيز الحق الجبار الحق المتكبر الحق الخالق الحق البارئ الحق المصور الحق الغفار الحق القهار الحق الوهاب الحق الرزاق الحق الفتاح الحق العليم الحق القابض الحق الباسط الحق الخافض الحق الرافع الحق المعز الحق المزل الحق السميع الحق البصير الحق الحكم الحق العدل الحق اللطيف الحق الخبير الحق الحليم الحق العظيم الحق الغفور الحق الشكور الحق العلي الحق الكبير الحق الحفيظ الحق المقيت الحق الحسيب الحق الجليل الحق الكريم الحق الرقيب الحق المجيب الحق الواسع الحق الحكيم الحق الودود الحق المجيد الحق الباعث الحق الشهيد الحق الوكيل الحق القوي الحق المتين الحق الولي الحق الحميد الحق المحصي الحق المبدي الحق المعيد الحق المحي الحق المميت الحق الحي الحق القيوم الحق الواجد الحق الماجد الحق الواحد الحق الصمد الحق القادر الحق المقتدر الحق المقدم الحق المؤخر الحق الأول الحق الأخر الحق الظاهر الحق الباطن الحق الوالي الحق المتعالي الحق البر الحق التواب الحق المنتقم الحق العفو الحق الرؤف الحق مالك الملك الحق ذو الجلال والإكرام الحق المقسط الحق الجامع الحق الغني الحق المغني الحق المانع الحق الضار الحق النافع الحق النور الحق الهادي الحق البديع الحق الباقي الحق الوارث الحق الرشيد الحق الصبور الحق الناصر الحق المنتصر الحق المنصف الحق المغيث الحق الآمر الحق الناهي الحق القاضي الحق العاطي الحق المعطي الحق الدائم الحق القاهر الحق الجواد الحق المحسن الحق المتفضل الحق المنعم الحق أسائلك وأنت ربي الحق أن تصلي صلاتك العظيمة الحق وتسلم سلامك العظيم الحق علي صفوتك في الخلق حبيبك محمد عبدك النبي ألامي وعلي اله واللهم أني أسائلك بمعاقد العز من عرشك وبمنتها الرحمة من كتابك واسمك العظيم الأعظم وبكلماتك التامات التي لا يجاوزهن بر ولا فاجر وبإشراق نور وجهك الكريم أن تصلي علي سيدنا محمد واله وسلم وان تعطيني رزقا حلال طيبا يا عالم بكل مطلوب ويا غالب غير مغلوب يا واسع المغفرة ويا رازق الثقلين ويا خير الناصرين بحبك لنبيك محمد وال محمد رسول الله صلي اللهم عليه واله وسلم يا ألاهي الحق يا ربي الحق يا خالقي الحق يا ما لكي الحق إن كان رزقي في السماء فانزله وان كان في الأرض فأخرجه وان كان بعيد فقربه وان كان قريب فسهله وان كان عسير فيسره وان كان قليل فكثره وان كان كثيرا فبارك لي فيه واللهم اجعل يدي اليد العلي بالعطاء ولا تجعل يدي اليد السفلي بالاستعطاء يا فتاح يا رزاق يا كريم يا عليم واللهم سخر لي رزقي واعصمني من الحرس والتعب في طلبه ومن التدبير والحيلة في تحصيله ومن الشح والبخل بعد حصوله واللهم تولي أمري بذاتك ولا تكلني إلي نفسي ولا إلي احد من خلقك طرفة عين ولا اقل من ذلك ولا أكثر وأهدني إلي صراطك المستقيم صراط الله الذي له ما في السماوات وما في الأرض ألا إلي الله تصير الأمور( وأفوض أمري إلي الله أن الله بصير بالعباد ولا حول ولا قوه إلا يا الله العلي العظيم وحسبي الله لا اله إلا هو عليه توكلت وهو رب العرش العظيم33) سبحانك اللهم وبحمدك اشهد الا لا اله الا انت استغفرك واتوب اليك عملت سؤ وظلمت نفسي فاغفر لي انه لا يغفر الذنوب الا انت وصلي اللهم وسلم في كل لمحه ونفس علي مولانا محمد عبدك ونبيك الامي وعلي اله وازواجه وزريته واصحابه وجميع الانبياء والمرسلين والاوليا والصالحين مثل ذلك يا قادر لا يعجزك شئ سبحان ربك رب العزة عما يصفون وسلام علي المرسلين والحمد لله رب العالمين والحمد لله رب العالمين والحمد لله رب العالمين 

 

لقضاء جميع الحواج تقراء ثلاث 3مرات والله الموفق والله اعلم)**** (للعبد الفقير لفضل مولاه شهيب الاسناوي الشهير بشيبه غلاب عدوي ابو شهيب المحمدي المذهب الذينبي المشرب الحسيني المنسب

                                                                              

Eidul–Adha,Hajj & Sacifice ;This is a summary of an article written by Sh. Mufti Taqi Usmani Sb.

Zhulhijjah is the last month of the Islamic calendar. Literally, it means "hajj." Obviously, this name of the month indicates that the great annual worship of "hajj" is performed in this month, which gives it special significance. Some specific merits and rules relevant to this month are mentioned below:
First Ten Days of Zhul Hijjah
The first ten days of Zhulhijjah are among the most magnificent days in the Islamic calendar. The Holy Prophet (pbuh), has said, "One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the "Lailatul-Qadr"(Tirmidhi).
Every Muslim should avail of this wonderful opportunity by performing during this period as much Iba'dah (acts of worship) to Allah as he or she can.
The 9th day of Zhulhijjah
The 9th day of Zhulhijjah is called 'Youmul - "Arafah' (The Day of 'Arafah). This is the date when the Hujjaj (Haji pilgrims, plural of Haajj) assemble on the plain of 'Arafat, six miles away from Makkah al-Mukarramah, where they perform the most essential part of the prescribed duties of hajj, namely, the 'Wuqoof of'Arafat (the stay in 'Arafat).
The Fast of Youmul 'Arafah
For those not performing hajj, it is mustahabb (desirable) to fast on this day according to their own calendar. It sometimes occurs that 9th Zhulhijjah falls on different days in different countries according to the sighting of the moon. In such cases, Muslims of each country should observe 'Youmul'Arafah according to the lunar dates of their own country.
The fast of 'Youmul 'Arafah' has been emphasized by the Holy Prophet (pbuh), as a mustahabb (desirable) act. According to a hadith, the fast of thisday becomes a cause, hopefully so, of forgiveness for sins committed in one year (Muslim)
Takbir-ut-tashriq
Beginning from the Fajr of the 9th Zhulhijjah up to the 'Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbir of Tashriq after every fard prayer in the following words.
Allahu Akbar, Allahu Akbar, La Ilaha Illallahu, Wallahu Akbar, Allahu Akbar wa lillahilhamd.
(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 obligatory on each Muslim, to recite this Takbir after every fard salah. For women also, it is commendable though not obligatory. Whether you are performing salah with Jama'ah (collectively) or on your own (individually) makes no difference. You must recite the Takbir. However, male Muslims should recite it in a loud voice, while females should recite it in a low voice.
On the Eid day
The following acts are sunnah on the day of Eidul- adha:
1. To wake up early in the morning. 2. To clean one's teeth with a miswak or brush 3. To take a bath. 4. To put on one's best available clothes. 5. To use perfume. 6. Not to eat before the Eid prayer. 7. To recite the Takbir of Tashriq in a loud voice while going to the Eid prayer.
Khutbah: The Address of Eidul-Adha
In the salah of Eid, Khutbah is a sunnah and is delivered after the salah, unlike the salah of Jumu'ah where it is fard and is delivered before the salah. However, listening to the khutbah of Eid salah is wajib or necessary and must be listened to in perfect peace and silence.
Sacrifice or Qurbani: Philosophy and Rules
The Urdu and Persian word Qurbani (Sacrificial slaughter) is derived from the Arabic word Qurban. Lexically, it means an act performed to seek Allah's pleasure. Originally, the word Qurban included all acts of charity because the purpose of charity is nothing but to seek Allah's pleasure. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah. The sacrifice of an animal has always been treated as a recognized form of worship in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognized as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam.In the Shari'ah of our beloved Prophet (pbuh), the sacrifice of an animal has been recognized as a form of worship only during three days of Zhulhijjah, namely, the 10th, 11th and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Ibrahim (a.s), when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Isma'il (a.s), and actually did so but, Allah Almighty, after testing his submission, sent down a sheep and saved his son from the logical fate of slaughter. It is from that time onwards that the sacrifice of an animal became an obligatory duty to be performed by every well to do Muslim.
Qurbani is a demonstration of total submission to Allah and a proof of complete obedience to Allah's will or command. When a Muslim offers a Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim signifies that he is a slave of Allah at his best and that he would not hesitate even for a moment, once he receives an absolute command from his Creator, to surrender before it, to obey it willingly, even if it be at the price of his life and possessions.
The Time of Qurbani
Qurbani can only be performed during the three days of Eid, namely the 10th, 11th and 12th of Zhulhijjah. It is only in these days that slaughtering of an animal is recognized as an act of worship. No Qurbani can be performed in any other days of the year.Although Qurbani is permissible on each of the three aforesaid days, yet it is preferable to perform it on the first day i.e. the 10th of Zhulhijjah. No Qurbani is allowed before the Eid prayer is over. However, in small villages where the Eid prayer is not to be performed, Qurbani can be offered' any time after the break of dawn on the 10th of Zhulhijjah.
Who is Required to Perform Qurbani?
Every adult Muslim, male or female, who owns 613.35 grams of silver or its equivalent in money, personal ornaments, stock-in-trade or any other form of wealth which is surplus to his basic needs, is under an obligation to offer a Qurbani. Each adult member of a family who owns the above mentioned amount must perform his own Qurbani separately. If the husband owns the required quantity, but the wife does not, the Qurbani is obligatory on the husband only and vice-versa. If both of them have the prescribed amount of wealth, both should perform Qurbani separately. If the adult children live with their parents, Qurbani is obligatory on each one of them possessing the prescribed amount. The Qurbani offered by a husband for himself does not fulfil the obligation of his wife, nor can the Qurbani offered by a father discharge his son or daughter from their obligation. Each one of them should care for his own. However, if a husband or a father, apart from offering his own Qurbani, gives another Qurbani on behalf of his wife or his son, he can do so with their permission.
No Alternate for Qurbani
Some people think that instead of offering a Qurbani they should give its amount to some poor people as charity. This attitude is totally wrong. Actually, there are different forms of worship obligatory on Muslims. Each one of them has its own importance and none of them can stand for the other. It is not permissible for a Muslim to perform salah instead of fasting in Ramadan, nor is it permissible for him to give some charity instead of observing the obligatory Salah. Similarly, Qurbani is an independent form of worship and this obligation cannot be discharged by spending money in charity. However, if somebody, out of his ignorance or negligence, could not offer Qurbani on the three prescribed days (10th, 11th and 12th Zhulhijjah) then, in that case only, he can give the price of a Qurbani as sadaqah to those entitled to receive Zakah. But during the days of Qurbani no Sadaqah can discharge the obligation.
The Animals of Qurbani
The following animals can be slaughtered to offer a Qurbani:
1. Goat, either male or female, of at least one year of age.
2. Sheep, either male or female, of at least six months of age.
3. Cow, ox buffalo of at least two years of age.
4. Camel, male or female, of at least five years of age.
One head of goat or sheep is enough only for one person's Qurbani. But as for all other animals like cow, buffalo or camel, one head of each is equal to seven offerings thus allowing seven persons to offer Qurbani jointly in one such animal.
Rules about Defective Animals
The following defective animals are not acceptable in Qurbani:
1. Blind, one eyed or lame animal. 2. An animal so emaciated that it cannot walk to its slaughtering place. 3. An animal with one-third part of the ear or the nose or the tail missing. 4. An animal that has no teeth at all, or the major number of its teeth are missing. 5. An animal born without ears.
The Sunnah Method of Qurbani
It is more preferable for a Muslim to slaughter the animal of his Qurbani with his own hands. However, if he is unable to slaughter the animal himself, or does not want to do so for some reason, he can request another person to slaughter it on his behalf. In this case also, it is more preferable that he, at least, be present at the time of slaughter. However, his absence at the time of slaughter does not render the Qurbani invalid, if he has authorized the person who slaughtered the animal on his behalf. It is a Sunnah to lay the animal with its face towards the Qiblah, and to recite the following verseof the Holy Quran:
I, being upright, turn my face towards the One who has created the heavens and the earth, and I am not among those who associate partners with Allah. ( Al-An'am, 6:79)
But the most essential recitation when slaughtering an animal is: Bismillah, Allahu Akbar. (In the name of Allah, Allah is the greatest).
Distribution of the Meat
If an animal is sacrificed by more than one person, like cow or camel, its meat should be distributed equally among its owners by weighing the meat strictly and not at random or by mere guess. Even if all the partners agree on its distribution without weighing, it is still not permissible according to shari'ah. Although the person offering a Qurbani can keep all its meat for his own use, yet, it is preferable to distribute one-third among the poor, another one third among his relatives and then, keep the rest for his personal consumption. All parts of the sacrificed animal can be used for personal benefit, but none can be sold, nor can be given to the butcher as a part of his wages.
Hajj
The most important way of worship performed in this month is "hajj", one of the five pillars of Islam. The Muslims from every part of the world assemble in Arabia to perform this unique way of worship. Hajj is a worship, which requires at least five days to be performed in its proper way. There are detailed rules for different acts of hajj for which separate books are available, and the present article does not aim at explaining all these details.
However, some basic information about its obligation is being given here:
1. Hajj is obligatory on every adult Muslim who can afford to go to Makkah during the hajj season, whether on foot or by any other carriage.
2. If a person can travel to Makkah to perform hajj, but he cannot travel to Madinah, hajj is obligatory on him also. He can perform hajj without visiting Madinah.
3. A Muslim woman cannot travel for hajj unless she is accompanied by a mahram (i.e. husband or relative of a prohibited degree like son, father, brother etc.) If she does not find any mahram to accompany her, hajj is not obligatory on her until she finds one. However, she must make a will that in case she dies before performing hajj,the heirs should arrange for her hajj-e-badal out of her left over property.
4. Hajj is obligated only once in one's life. After performing the obligatory hajj; one is not required to perform it again. However, he can perform the nafl (optional hajj as many times as he or she wishes.)

Sacrificing Animals

Sacrificing Animals

All Praises is due to Almighty Allah SubHanuhu wa Ta'ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his noble Family and the illustrious Sahaba Riwanullahi Ta'ala Alaihim Ajma'een and all the pious servants of Almighty Allah SubHanuhu wa Ta'ala.

LAWFUL AND UNLAWFUL ANIMALS

I. Hadrat Jabir reported that on the day (battle) of Khaybar the Messenger of Allah declared domestic asses, the flesh of mules, every beast of prey and every bird which preys with its talon to be unlawful. [Sunan Tirmidhi, Vol. 1, Page 273]
II. Hadrat Safinah reported, “I ate with the Messenger of Allah the flesh of a bustard.” [Mishkat, Page 361]
(a bird with a long neck, a long beak, grey-coloured, looks like a goose in its appearance) – [al-Mu’jam al-Wasit – Page 151]
III. Hadrat Abu Musa reported, “I saw the Messenger of Allah eating poultry.” [Mishkat, Page 361]
IV. Hadrat Abu Qatadah reported that he saw a wild ass and killed it. The Holy Prophet asked, “Have you any of its flesh?” They said, “We have a leg.” The Messenger of Allah was offered a piece, which he accepted and ate. [Mishkat, Page 359]
V. Hadrat Ibn-e-‘Umar reported that the Messenger of Allah has said, “Two dead creatures and two bloods have been made lawful for us. The two dead creatures are fish and locust and the two bloods are liver and spleen.” [Mishkat, Page 361]
VI. Hadrat Abu al-Zubair reported from Hadrat Jabir who reported that the Messenger of Allah has said, “What the sea throws up and is left by the tide (i.e. the fish) you may eat. But what dies in the sea and floats you must not eat.” [Mishkat, Page 361]
VII. Hadrat ‘Ikramah reported from Hadrat Ibn-e-‘Abbas - saying he was sure that he transmitted it back to the Holy Prophet - that he used to order snakes to be killed and he used to say, “Whoever leaves them fearing that they might come to take revenge does not belong to us.” (is not on our path) [Mishkat, Page 361]
VIII. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Whoever kills a gecko with the first blow one hundred virtues are recorded for him; and less if he kills it with the second; and even less if he kills it with the third.” [Mishkat, Page 361]

IMPORTANT NOTES:
1. It is Haram to eat Ghurab al-Abqa’ - a type of crow that eats the dead (like a vulture) as stated in al-Durr al-Mukhtar on Page 642 and also in al-Mu’jam al-Wasit Page 647.
2. Mahuka[1] - a crow-like bird which resembles a cuckoo in its features is Halal [Radd al-Mohtar]. This is because the latter eats only grains and seeds whereas the common crow eats dead carcasses. [al-Bahr al-Ra’iq – Vol. 8, Page 313, Fatawa-e-Razawiyyah – Vol. 20 Pgs. 319-320, Firozul Lughat – Page 1364]
3. All sea creatures except fish are all Haram, such as a crab or a crocodile, an eel and so on. [al-Durr al-Mukhtar – Page 642]
4. There is disagreement amongst the scholars as regards prawn – is it considered in the group of ‘fish’ or not? Thus, it is best to avoid it.
5. If someone placed a substance (a chemical for example) by which the fish died, and it is known that the fish dided due to the cuase of placing that substance in the water, then that fish is still Halal. [al-Durr al-Mukhtar – Page 642]
6. A rabbit is Halal to eat. [al-Hidayah Page 425, al-Durr al-Mukhtar Page 642]

HUNTING AND SLAUGHTER

I. Hadrat ‘Adi ibn Hatim reported: I asked, “O Messenger of Allah! When anyone of us catches a game and has no knife, can he cut its throat with a flint and a splinter of a stick?” He said, “Let the blood flow with whatever you like and mention the Name of Allah.” [Mishkat, Page 358]
II. Hadrat ‘Adi ibn Hatim reported that the Holy Prophet has said, “Eat whatever is caught for you by a dog or a hawk (but the prey is not devoured by themselves) which you have trained and set off after mentioning the Name of Allah. I asked: “Even though it kills it (i.e. the animal)?” He said, “When it kills it without eating anything of it, because it has caught it for you.” [Mishkat, Page 358]
III. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Whoever keeps a dog, except a sheepdog or a hunting dog or a farm dog, a qiraat of his reward is deducted daily.” [Mishkat, Page 358]
IV. Hadrat ‘Abdullah ibn ‘Amr ibn al-‘As reported that the Messenger of Allah has said, “Whoever kills a sparrow or any creature larger than that, Allah will question him about killing it.” It was asked: “O Messenger of Allah, what is the right of (these) birds?” He said, “To cut its throat and eat it, but not to cut off its head and throw it away.” [Mishkat, Page 359]
V. Hadrat ‘Aisha reported that (some) people said, “O Messenger of Allah! There are people here who have recently reverted from polytheism. They bring to us meat and we do not know whether or not they have mentioned the Name of Allah over it.” He said, “Mention the Name of Allah yourselves and eat it.” [Mishkat, Page 357]
VI. Hadrat Shaddad ibn Aws reported that the Messenger of Allah has said, “Allah the Blessed and Exalted has decreed kindness for everything. So when you kill, use a good method; and when you slaughter use a good method. You should sharpen the knife and give the animal as little pain as possible.” [Mishkat, Page 357]

IMPORTANT NOTES:

1. There are 4 veins cut when slaughtering an animal; the windpipe (channel of breath), the gullet (channel of food and drink which lies beneath the windpipe), and the 2 carotid arteries which are two blood vessels on the sides of the neck encompassing the windpipe, they are called wadajain. [Bahar-e-Shari’at and al-Durr al-Mukhtar – Page 640]
2. If 3 from the 4 veins were cut or most part of each vein was cut, then the slaughtered animal is Halal.
3. It is Haram to eat an animal slaughtered by an infidel, a Wahhabi, an apostate, Dehriyah or a neichri, and every other heretic.
4. A Hindu said, “This animal has been slaughtered by a Muslim,” then to eat the animal is not permissible. If the Hindu said, “I have bought this from a Muslim,” then it is permissible to eat it. [al-Durr al-Mukhtar – Page 640]
5. If one did not mention the Name of Allah purposely, when slaughtering the animal, then the slaughtered animal has become Haram to eat. If one unintentionally forgot to pray it then it is Halal. [al-Hidayah Vol. 4 Page 419, Bahar-e-Shari’at]
6. Likewise, to slaughter in such a manner that the knife stroke reaches the cerebellum (the brain) or the head is chopped off then it is makruh (offensive) to eat the meat, though the meat is lawful (the offensiveness is in the method of slaughtering not the meat). [al-Hidayah, Bahar-e-Shari’at]
7. There are 22 things which are not permissible (to eat) from a sheep, a cow, or any other animal slaughtered:
a) Guts.
b) Intestines.
c) Bladder.
d) Testicles.
e) Penis (the sign of a masculine).
f) Vagina (the sign of a feminine).
g) Anus.
h) Blood in the arteries/veins.
i) The blood that is in the meat, that is left even after the animal has been sacrificed.
j) The blood of the heart.
k) Blood of the liver.
l) Blood of the spleen.
m) Gall bladder.
n) The bile (yellow substance) that is excreted from the gall bladder.
o) The gland.
p) Spinal Marrow (nukha’).
q) The two muscles/tendons of the neck which stretch till the shoulders.
r) The moisture that is in the nose.
s) Semen and sperm, whether the sperm of the male is found in the female (animal), or whether it is the animals own sperm/semen.
t) That blood which is created in the womb by semen.
u) That flesh which has formed in the womb by seminal fluid, whether the flesh has developed a body (with its parts) or not.
v) That animal which has been fully developed in the womb, but which came out (of the womb) dead, or died without slaughter.
8. It is permissible to eat the meat of an animal which has been sacrificed with the name of Allah ‘Azz wa Jall for the reward to be sent to any Friend (Wali) of Allah. The condition is that the Name of Allah is mentioned as such: “Bismillahi Allahu Akbar.”
9. If a trained hunting animal brought down a game animal, then it is lawful to eat it (the game animal) on the following conditions:
a. The hunting animal belongs to a Muslim and should also be trained
b. The animal did not die due to the pouncing upon it of the hunting animal, but due to the wound made by the hunting animal
c.The trained hunting aninmal was set free after the hunter mentioned the Name of Allah the Most Exalted (“Bismillahi Allahu Akbar”)
d. The animal reached the hunter before it dies, and thence, he mentioned the Name of Allah and then properly slaughtered it.
If any of the above conditions are not fulfilled; or if any condition is not found then the animal shall be unlawful to eat. [Khaza’in al-‘Irfan – Sadr al-Afadhil al-Sayyid Na’im al-Din al-Muradabadi]
10. The sign if an animal is for hunting or not is that if it is set free to hunt, then it shall run towards the prey (game), and if it is stopped then it stops. The trained hunting animal shall also leave the hunted animal (prey) for its owner, and shall not eat anything from it. This has been stated in Tafsir al-Jalalain Page 93.
11. If an animal which has been shot with a gun or with a bow arrow dies, then it is Haram to eat it. [Radd al-Mohtar, Bahar-e-Shari’at, Fatawa-e-Qadi Khan]
12. Hunting for mere enjoyment, entertainment, or amusement is Haram; whether the animal is shot with a gun or an arrow and whether it is fishing occasionally, or rarely.
13. Some people when fishing, place fish or toads (both of which are still living) into the rod to catch large fish. This is prohibited as one is giving pain to the animal. Likewise, some people catch fish by placing live earthworms or maggots into the rod; this is also prohibited. [Bahar-e-Shari’at – Vol. Chapter 17, Page 273]
14. Some people feel that it is disliked to work as a butcher. This is wrong, as there is nothing transmitted from anyone to say that such an occupation is disliked. [Bahar-e-Shari’at with reference from Radd al-Mohtar]

SACRIFICING ANIMALS

I. Hadrat Zaid ibn Arqam reported that the companions of the Messenger of Allah asked: “O Messenger of Allah! What is this sacrifice?” He said, “It is the practice of your father Abraham.” They asked, “What is the reward for us in it?” He said, “For every hair, you will be rewarded.” They asked, “for the wool, O Messenger of Allah?” He said, “For every strand of wool you will be rewarded.” [Sunan Ibn Majah, Vol. 1, Page 226]
II. Hadrat ‘Aisha reported that the Messenger of Allah has said, “On the day of sacrifice no one does a deed more pleasing to Allah than the shedding of blood. The sacrifice will come on the Day of Resurrection with its horns, its hairs and its hooves; and the blood finds acceptance with Allah before it falls on the ground.” [Sunan Tirmidhi, Vol. 1, Page 275]
III. Hadrat Hanash reported: I saw Hadrat ‘Ali sacrificing two rams. I asked him: “what is this?” He said, “The Messenger of Allah had enjoined me to sacrifice on his behalf; so I am sacrificing on his behalf.” [Mishkat, Page 128]
IV. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Such a person who had the ability and means to sacrifice an animal, but (despite this) he did not do so; should never come near our Eidgah (place where the Eid prayers are performed).” [Sunan Ibn Majah, Vol. 1, Page 226]
V. Hadrat Umm-e-Salmah reported that the Messenger of Allah has said, “when you see the new moon of Dhul Hijjah and one of you intends to make sacrifice, he must not shave his hair, trim it, or clip his nails.” [Sahih Muslim, Vol. 2, Page 160]
IMPORTANT NOTES:

1. For the condition of sacrificing, the Malik-e-Nisab is the person who possesses 52 ½ tolas (620 grammes) of silver or 7 ½ tolas (88 grammes) of gold; or they have the same amount equivalent to either of the above item in value in business goods or non-business goods, which are not goods that are the basic necessities of life. The wealth and/or property should be ‘extra’/above one’s basic necessities (hajat-e-asliyyah).
2. Nowadays, the price of silver is less. The price of silver in current-day value is approximately £2 per tola. Therefore, anyone who possess the value of: £2 x 52 ½ tola = £105 - which exceeds his/her basic necessities and also the debt which is to be paid back – then it is wajib on such a person to sacrifice an animal.
3. Such a Malik-e-Nisab who has already sacrificed an animal on behalf of himself, and the following year he is still a Malik-e-Nisab then again it is wajib upon him to sacrifice an animal on his behalf. This ruling applies for each year (that sacrificing is wajib if a person is a Malik-e-Nisab). It has been stated in a Hadith: “It is wajib upon every household to sdacrifice an animal each year.”
4. If a Malik-e-Nisab sacrifices on behalf of someone else, instead of sacrificing an animal on behalf of himself (i.e. does not sacrifice an animal on his behalf), then he has committed a great sin. Thus, if he wants to sacrifice on someone else’s behalf, then he should make preparations to buy another animal and sacrifice it.
5. Some people who think that, “It is wajib only once in a lifetime to sacrifice an animal on one’s behalf” is farce and wrong, which has no proof; as it is wajib upon a Malik-e-Nisab to sacrifice an animal on his behalf each year.
6. In villages, it is permissible to sacrifice animals on the 10th of Dhu’l Hijjah after the break of dawn (Subh-e-Sadiq). However, it is Mustahab to sacrifice it after sunrise. [Fatawa-e-‘Alamgiri Vol. 5 Page 260]
7. It is not permissible to sacrifice animals before the Eid prayer in cities and towns. [Bahar-e-Shari’at]
8. Such a poor person - who cannot afford to sacrifice an animal - should also refrain from shaving or trimming hair and clipping nails; so as to resemble the pilgrims on the 10th of Dhul Hijjah.
9. It is permissible for a resident of a city or a town to send his animal to a person living in a village; and have it sacrificed before the Eid prayer; and then have the meat sent back to him in the city or town. [al-Durr al-Mukhtar]
10. It is not permissible to give the skin or the meat of the sacrificed animal as the wage to the butcher or the one who has sacrificed the animal. [al-Durr al-Mukhtar]
11. It is not permissible to give the meat of a sacrificed animal to any infidel.
12. The method of sacrificing an animal is to lay it on its left, such that its face is towards the Qiblah and then place the right foot on its side and holding a sharp knife (concealed obviously from the animal or if it is blind-folded then there is no harm).
13. if the Qurban has been performed on behalf of someone who has passed away, then the meat cannot be eaten by the person himself nor can it be given to a rich person. It is wajib to give all the meat to the poor as sadaqah. [Bahar-e-Shari’at]
14. The animal’s skin, reins, saddle etc should all be given in sadaqah, one can use the skin for their own usage, such as to make the skin into a leather bag or a prayer mat. However, one cannot sell the skin to someone else, and then use the money for their own benefit. If this has been done, then the money received should be given as sadaqah.
15. Nowadays, people give the animal skin to Madrissahs and other Islamic institutions. This is perfectly permissible. If one sells the skin with the intention of giving the money received to the Madrissa, then this is also permissible. [‘Alamgiri, Bahar-e-Shari’at]
16. The skin of the sacrificed animal cannot be given to the Imam as his wage. Yes, however, it can be given to him as a gift or for his benefit. [Bahar-e-Shari’at]
17. A camel must be at least five years old; a buffalo should be at least two years old; and a sheep, lamb or a goat should be at least one year old. [al-Durr al-Mukhtar]
18. The animal intended to be slaughtered should be big and health, and should be free from any faults or defects. If there is a minor defect in the animal, then the Qurbani will count, but it is Makruh. If there is a major defect, then the Qurbani will not count. [al-Durr al-Mukhtar, Radd al-Muhtar, Fatawa-e-‘Alamgiri]
Some think that sacrificing one animal will suffice for one whole household; all of whom are Malik-e-Nisab. This is wrong. Each and every person from such a household should sacrifice an animal on their behalf. Yes, however, a household can share seven parts from a ‘large’ animal such as a camel, cow, buffalo etc.

True Essence of Hajj

 

A man came to visit Sayyiduna Junaid Baghdadi, whose life reflected no change, even after having performed Hajj.
Sayyiduna Junaid asked him: “Where are you coming from?”
“Sir, I have returned after performing Hajj of the House of Allah”, was the reply.
“So, have you actually performed Hajj?”
“Yes, Sir, I have performed Hajj “, said the man.
“Did you pledge that you would give up sins when you left your home for Hajj?” asked Sayyiduna Junaid.
“No, Sir, I never thought of that”, said the man.

“Then, in fact, you did not even step out for Hajj. While you were on the sacred journey and making halts at places during the nights, did you ever think of attaining nearness to Allah?”
“Sir, I had no such idea.”
“Then you did not at all travel to the Ka’bah, nor did ever visit it. When you put on the Ihram garments, and discarded your ordinary dress, did you make up your mind to abandon your evil ways and attitudes in life as well ?”
“No, Sir, I had no idea of that.”
“Then, you did not even don the Ihram garments!” said Sayyiduna Junaid ruefully. Then he asked; “When you stood in the Plain of Arafat and were imploring Allah Almighty, did you have the feeling that you were standing in Divine Presence and having a vision of Him?”
“No, Sir, I had no such experience.

Sayyiduna Junaid then became a liltle upset and asked: “Well, when you came to Muzdalifah, did you promise that you would give up vain desires of the flesh?”
“Sir, I paid no heed to this.”
“You did not then come to Muzdalifah at all.” Then he asked: 0″Tell me, did you happen to catch glimpses of Divine Beauty when youmoved round the House of Allah?”
“No, Sir, I caught no such glimpses.”
“Then, you did not move around the Ka’bah at all.” Then he said: “When you made Sa’i (running) between the Safa and the Marwa, did you realize the wisdom, significance and objective of your effort?”
“Sir, I was not at all conscious of this.”
“Then you did not make any Sa’i!” Then he asked: “When you slaughtered an animal at the place of sacrifice, did you sacrifice your selfish desires as well in the way of Allah?”
“Sir, I failed to give any attention to that!”
“Then, in fact you offered no sacrifice whatever.”
“Then when you cast stones at the Jamarahs, did you make a resolve to get rid of your evil companions and friends and desires?”
“No, Sir, I didn’t do that.”
“Then, you did not cast stones at all”, remarked Sayyiduna Junaid regretfully, and said:
“Go back and perform Hajj once again, giving due thought and attention to all the requirements, so that your Hajj may bear some resemblance with Prophet Ibrahim’s Hajj, whose faith and sincerity has been confirmed by the Qur’an: Ibrahim who carried out most faithfully the Commands (of his Lord).” (53:37)

Zul-Hajj Wazaif

 

bismillah

  

Zil-Hajj Wazaif

                                         

Monday, October 24, 2011

Hajj

1.  Introduction

Hajj or pilgrimage to Mecca is one of the five pillars of Islam. Hajj was made obligatory in the 9th year of Hijra. The Holy Prophet sent off 300 Muslims under the leadership of Hazrat Abubakr Siddique (may Allah be pleased with him) to Mecca so that they could perform Hajj. That was the year when it was banned for the Mushrikeen (those who associate partners with Allah) to enter Ka’ba. It was also made unlawful to perform Tawaaf (circling of Ka’ba) with naked body.
The following year, 10th Hijra, the Holy Prophet (peace be upon him) announced a head of time he himself would perform Hajj that year. He led tens of thousands of Muslims to Hajj that year and demonstrated to Muslims how to perform all the rites and rituals of the Hajj. This Hajj is known in history as Hajjatul Wida’ or Farewell Pilgrimage because this proved to be the last Hajj the Holy Prophet (peace be upon him) performed. At the end of this farewell pilgrimage, the divine revelation that had started some 22 years ago came to an end with the following verse of Surah Al-Maidah:
“This day have I completed My commandments for you, and have brought to its fullness the favor that I have bestowed upon you, and have chosen Islam as your religion”
.Hajj is an act of worship just like Salat (five daily prayers) and Sawm (fasting in the month of Ramadan). Muslims from all over the world gather in Mecca in the last month of Muslim calendar and worship Allah. Hajj is a special worship that lasts for several days. This is an occasion that brings Muslims of all countries, colors, and races to one place – the Ka’ba. This is a unique opportunity of worshipping Allah collectively in a large gathering at one place.c

2.  Significance & Philosophy of hajj

Every nation and society has a center of unity where they get together to worship God. They see prosperity and culture as relics of unity. People of the society get to know each other and understand each other’s difficulties. They form a unified front to remove these difficulties and achieve their goals. Allah says in the Holy Quran: “And to every people We appointed rites of sacrifice, that they might mention the name of Allah…” (22:34)
With this idea, Hajj has been made a pinnacle of worship in order that Muslims who gather to perform Hajj can praise their Lord and Master, be thankful for His blessings, and humbly pray to Him for the removal of their difficulties. Muslims living in various parts of the world get to know each other, lay the foundation of social culture, give advice to each other, and provide opportunity for collective struggle.

3.   Upon Whom Is It Obligatory To Perform Hajj

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

4.   What are the Timings of Hajj (Pilgrimage)

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

5.   Pillars of Hajj

There are three basic pillars for performing Hajj:
1.To enter into state of “Ihram” and have the intention to perform the pilgrimage.
2.To stay at the field of “Arafat” on the ninth of Dul-Hajj If someone cannot go to the field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she has to perform the pilgrimage again the following year.
3.Additional circling of the “Ka’ba” that is done after the stay at the field of “Arafat” and performed from the tenth to the end of the month.

6.      Sequence of Rites and Actions for performing Hajj:

A.   Departure From Home

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

B.  Ihram at Miqat

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

C.   Talbiyah

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

D.  Entering Masjid-el-Haram

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

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

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

F.   Tawaaf (Circling of ka’ba)

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

G.   Nawafal at Muqam-e-Ibrahim

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

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

Allah the Exalted has said the Holy Quran:
“Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs Umra, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.” (2:159)
After praying two Rakats of prayer at Muqam-e-Ibrahim, the pilgrim then moves to “Safa”. At this place, he should face towards Ka’ba and recite Durood, Takbir and Talbiyah. The he should walk briskly towards Marwah and recite the same at Marwah. This counts as one circuit. Now one should move to Safa’ and repeat the prayers. One should complete seven circuits between Safa’ and Marwah. These circuits are called Sa’ee.
After performing the circuits between Safa’ and Marwah, one is free to move about and go to a resting place.

I.   Arriving at Mina

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

J.   Arriving at Arafat

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

K.   Arriving at Muzdalifah

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

L.   Departure from Muzdalifah

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

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

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

N.   Return to Mina after Tawaf-e-Afaza

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

O.   Return to Ka’ba and Farewell

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

7.   Prohibitions During the Pilgrimage

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

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

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

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

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

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

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

8.   Ahsari

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

9.  Umra

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

10.  Types Of Hajj:

There are three types of Hajj:

a.  Hajj Mufrad:

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

b.  Hajj Tamattu :

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

c.   Hajj Qiran:

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

11. Places of Hajj inside Mecca

A.  Ka'aba:

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

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

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

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

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

B.  Hajr-e-Aswad (The Black Stone)

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

C.  Hateem

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

D.  Multazam

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

E.  Rukun-e-Yemeni

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

F.  Mutaaf

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

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

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

H.  Zumzum

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

I.  Masjid-el-Haram

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

J.  Al-Safa and Al-Marwa

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

12.  Places Outside of Mecca

A.  Mina

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

B.  Arafat

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

C.  Muzdalifah

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

D.  Muwaqiat

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

a.  Mecca

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

b.  Dul-Hulaifah:

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

c.  Juhfah

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

d.  Zaat-ul-Irq

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

e.  Qarn-al-Manazil

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

f.  Taneem

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

E.  Haram

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

Shukr - Importance and Excellence of Thankfulness ( Arabic )

 

Dua Hajj & Umrah English دُعَاء الحج والعمرة

Tuesday, October 18, 2011

Collection of Dua's Taken From the Holy Qur'an and the Hadith of the Prophet (Sallallahu Alaihi Wasallam)

 

Famous Islamic Physicians

 

Islamic Approach to Medicine By Dr. Ibrahim Abdul Hamid Al Sayyad

 

Jinn Part 2 by Imam Jalal-Ud-Dinn Suyuti

 

Delail-i Hayrat in Audio

 

Guide of Good Deeds and the Brilliant Burst of Light in the Remembrance of Blessings on the Chosen Prophet Muhammad, peace and blessings be upon him

Composed by Abu Abdullah Muhammad ibn Suleiman ibn Abu Bakr Al-Jazuli Al-Simlali

Recited by Ishak Danis

Click on the files to play, or right-click and select "Save As" to save to your computer.

Dalail al Khayraat