ummtaalib

Making up for Udhiya (Qurbani or the Ritual Slaughter) in another Country for Past Obligations <QUESTION> I only found out Qurbani was wajib not long ago. According to Mufti Muhammad’s answer I must make qadha for my past years. Now I am a student and I have the money but it will slightly inconvenience me next year when I hope to broaden my studies. My father has been giving his qurbani every year. He lives here in the UK but he sends money to his brother in Pakistan who purchases a goat from there and sacrifices it for him. The goat is a lot cheaper there which is why he buys it from there; however it is still very expensive for me to accumulate my 5 outstanding years. Can I take countries with low exchange rates (i.e., some place like Iraq, Yemen) and accumulate the amount equivalent of my 5 years according to these rates and then distribute the sadaqa wherever necessary? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Performing a ritual slaughter (udhiya) is necessary (wajib) upon every adult Muslim male and female who is sane, resident and owns 613.35 grams of silver or its equivalent in any form, which is in excess of one’s personal needs. As such, if an individual has in his/her ownership the equivalent of the above-mentioned amount in cash, stock, personal ornaments or in any other form, provided it is surplus to one’s basic needs, then this individual will be under an obligation to offer the ritual slaughter (udhiya). Udhiya can only be performed in the days designated for it, namely the three days of Eid al-Adha. These three days are the 10th, 11th, and 12th of Dhu’l Hijjah. Slaughtering an animal with the intention of Udhiya outside these three days (and nights) will not be valid or recognised. (Fatawa al-Hindiyya, 5/291-294) It should also be remembered that it is incorrect and invalid to give in charity instead of slaughtering an animal. The Shariah has prescribed different forms and modes of worship; hence, each one them holds its importance and special merit. Just as one is not allowed to give in charity in place of observing a fast in Ramadhan or give money to a poor person instead of travelling for Hajj, it is similarly not permitted to give some money in charity as an alternative to the ritual slaughter. Udhiya is an independent form of worship and cannot be substituted with something else. (See: Islamic Months by Mufti Taqi Usmani, P: 145) However, if an individual, out of ignorance or laxity, did not carry out the obligation of Udhiya during the time designated for it, then he must make up for this by giving the price of an Udhiya in charity to those poor individuals who are entitled to receive Zakat. This does not mean that giving in charity is an alternative; rather, this is only when one was not able to slaughter the animal during the prescribed days. During the three days of Eid, the obligation will only be discharged by slaughtering the animal. With regards to making up (qadha) for the ritual slaughter, the renowned Hanafi jurist, Imam al-Haskafi (Allah have mercy on him) states: “If the ritual slaughter was not offered and the designated days have gone by, then one should give the live animal away in charity.” Imam Ibn Abidin (Allah have mercy on him) comments on the above by stating: “(His statement: “give the live animal away in charity” because one is now unable to acquire the rewards by sacrificing and slaughtering the animal. If one wishes to give the animal’s price in charity, then that will also be sufficient…” (Radd al-Muhtar ala al-Durr al-Mukhtar, 6/320) Imam Ibn Abidin (Allah have mercy on him) further states that a well-off individual must give the price of the animal in the case of not purchasing an animal. However, if he had already purchased an animal, then he has a choice between giving the price of the animal or the living animal itself in charity …” (See: Radd al-Muhtar, 5/321) Therefore, if the individual (upon whom Udhiya was Wajib) had already purchased an animal but was unable to slaughter it until the days of Udhiya had gone by, then he has an option between giving away the animal itself in charity without slaughtering it, and giving the price of the animal in charity. The second situation is where one had not purchased an animal for Udhiya. In this case, one only has the option of paying the price of an Udhiya animal in charity. Now, what is the price that one is required to pay in charity? Imam al-Haskafi (Allah have mercy on him) answers this question by stating: “The meaning of “its price” is the price of a goat that is adequate.” Imam Ibn Abidin (Allah have mercy no him) explains the above by stating that if one had purchased the animal, then the price is obviously known to one. However, if one had not purchased an animal, then one will have to pay the price of a goat that is acceptable and adequate to be slaughtered as Udhiya. This goat should be of average type, as mentioned in other books. Based on the above texts of Ibn Abidin and Haskafi, most scholars are of the opinion that only the price of an average goat that is worthy of being slaughtered will suffice as a make up for the ritual slaughter. It would not be permitted to give the price of a seventh of a camel or cow. (See: Imdad al-Ahkam, 4/274). Others, however, state that the responsibility will be discharged even if one paid the price of a seventh of a camel or cow (See: Fatawa Mahmudiyya, 14/343). As such, it would be better and precautionary to pay the price of an average and standard goat. Finally, the price of this goat will be that of the country where one pays the charity. If one intends to give the charity in another country, then one must ascertain the market price of a goat in that particular country, and then give the money to those entitled to receive Zakat in that area. In conclusion, you must first repent and seek Allah's forgiveness for not being able to perform the ritual slaughter (udhiya) for the previous years. Thereafter, you need to pay the price of an average standard goat as charity to poor individuals who are entitled to receive Zakat. You can make this payment in whichever country you wish, with the local market price of the goat being that which you need to pay. It will not be allowed to take the market price of a goat of one country and pay that price in another. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Carrying out Qurbaani overseas Q: In my country there are organisations that do Qarabani and send the meat to needy countries, the price differs by which country it goes to. Is it ok if my husband does this as a Qarabani for himself and our son? And is it ok to choose which ever one suits our pocket? A: Yes. However there are two important aspects that have to be taken into consideration when carrying out the qurbaani. The first is that one should purchase an animal that has good meat and the second is that the person or the organisation you have appointed to carry out the qurbaani should be reliable. And Allah Ta'ala (الله تعالى) knows best. فروع الشاة أفضل من سبع البقرة إذا استويا في القيمة واللحم والكبش أفضل من النعجة إذا استويا فيهما والأنثى من المعز أفضل من التيس إذا استويا قيمة والأنثى من الإبل والبقر أفضل قال الشامي : والأصل في هذا إذا استويا في اللحم والقيمة فأطيبهما لحما أفضل وإذا اختلفا فيهما فالفاضل أولى تاترخانية (رد المحتار 6/322) رجل اشترى للأضحية شاتين بثلاثين درهما كان ذلك أفضل من شاة واحدة بثلاثين (فتاوى قاضيخان بهامش الفتاوى الهندية 3/349) وشراء شاتين بثلاثين أفضل من شراء شاة بثلاثين (الفتاوى البزازية بهامش الفتاوى الهندية (6/290) الفتاوى المحمودية 26/265 Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Qurbani overseas when Eid dates differ Q. We live in US our eid is on 6th nov we give qurbani in Pakistan or India and usually they have eid 2 days after our,if they slaughter on 2nd or 3rd day of eid will our qurbani be valid? A. The Fuqahaa have stated that it is preferable that one slaughters the Qurbani with one’s own hands or at least witness his Qurbani being slaughtered in front of him. Nevertheless, if you have your Qurbani done overseas, it will be valid and permissible. If you have your animal slaughtered overseas (eg; in Pakistan or India) and the day of Eid is one day before or after Eid in your country (USA), the country in which the animal is slaughtered will be taken into consideration. Therefore, if the day of Eid falls one or two days before USA in India or Pakistan and the Qurbani animal is slaughtered on that day, the Qurbani will be valid. (ad-Durrul Mukhtar, Vol: 6, Pg: 318, Darul Fikr) والمعتبر مكان الأضحية لا مكان من عليه And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Aqeeqah Or Qurbani? Q. A person needs to do Aqeeqah for his child during the days of Qurbani. He can only afford one sheep. Should he do the Aqeeqah for the child or should he do Qurbani? (Question published as received) A. It should be noted that Qurbani is a Wajib (Mandatory) act and Aqeeqah is a Mustahab (preferable) act. By a person possessing the Nisaab amount during the days of Qurbani, Qurbani becomes Wajib upon him. (Fatawa Mahmoodiyyah, Vol: 17, Pg: 512). A person will not be sinful for omitting a Mustahab act but will be sinful for omitting a Wajib act. He should therefore do Qurbani instead of the Aqeeqah. He may do the Aqeeqah for the child at a later stage when he can afford it. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Will Nafl Qurbani count as the Waajib Qurbani? Q: A person did not make a waajib Qurbani one year thinking that he did not own the amount of nisaab. He instead made a nafl qurbaani. After some years he realised that he had wealth put away which would have made qurbaani waajib on him. What does he do? Will the nafl qurbaani be counted for that years waajib qurbaani? A: The nafil Qurbaani will not be counted for the missed year's waajib Qurbaani. He should make Qadha of the missed Qurbaani by giving the current value of a qurbaani animal to the poor with the intention of the Qadha Qurbaani. And Allah Ta'ala (الله تعالى) knows best. (و) تصدق (بقيمتها غنى شراها او لا) لتعلقها بذمته بشرائها اولا فالمراد بالقيمة قيمة شاة تجزى فيها. قال علامة ابن العابدين قوله (و تصدق بقيمتها غنى شراها او لا) كذا فى الهداية و غيرها كادرر و تعقبه الشيخ شاهين بان وجوب التصدق بالقيمة مقيد بما اذا لم يشتر اما اذا اشترى فهو مخير بين التصدق بالقيمة او التصدق بها حية كما فى الزيلعى ابو السعود واقول ذكر فى البدائع ان الصحيح ان الشاة المشتراة للاضحية اذا لم يضحّ بها حتى مضى الوقت يتصدق الموسر بعينها حية كالفقير بلا خلاف بين اصحابنا فان محمدا قال وهذا قول ابى حنيفة و ابى يوسف و قولنا اه (رد المحتار 6/321) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Making Qurbaani before the Eid Salaah Q: Is it permissible to make Qurbaani before the Eid Salaah? A: It is not permissible to make Qurbaani before the Eid Salaah in the city. However, in the villages or farms (where Eid salaah does not take place) it is permissible after subah saadiq. (وأول وقتها بعد الصلاة إن ذبح في مصر ) أي بعد أسبق صلاة عيد ولو قبل الخطبة لكن بعدها أحب وبعد مضي وقتها لو لم يصلوا لعذر ويجوز في الغد وبعده قبل الصلاة لأن الصلاة في الغد تقع قضاء لاأداء زيلعي وغيره ( وبعد طلوع فجر يوم النحر إن ذبح في غيره ) وآخره قبيل غروب يوم الثالث (الدر المختار 6/ 318) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Will Charity suffice for Qurbani Q. If Qurbani is Wajib on me, do I have to do the physical Qurbani or can I just give the same amount of money in charity? (Question published as received) A. During the days of Qurbani, Sadaqah and charity will not compensate for the physical observance of Qurbani. Just as Zakah cannot compensate for Hajj, nor fasting compensate for Salaah, similarly charity cannot compensate for Qurbani. However, if the days of Qurbani have passed, and the Qurbani was not offered due to ignorance, negligence or for some other reason, then it becomes Wajib to give in Sadaqah the price of Qurbani animal or the unslaughtered animal itself to the poor. (Bada’ius Sana’I’, Vol: 5, Pg: 66, al-Mabsoot, by Sarakhsi, Vol: 12, Pg: 14) And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Doing Qurbani On Behalf Of The Wife Q. My wife has sufficient money to do Qurbani but I would like to do Qurbani for her from my money. Will it be accepted? A. You can do Qurbani on behalf of your wife provided that you obtain her consent to do so. (al-Fatawa al-Hindiyyah, Vol: 5, Pg: 297) And Allah Knows Best Mufti Suhail Tarmahomed Checked and Approved: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Is Qurbani Obligatory If Nisab Not In Possession For A Full Year? Q. What if a person have the nisaab amount during days of eid but it was not exactly 1 year that he/she had that money. it was saved from around 5 months ago, is qurbani then obligatory? A. Qurbani will still be obligatory on this person even though he/she did not possess the Nisaab amount for one full year. The fact that the person possesses the Nisaab amount during the days of Qurbani renders Qurbani Wajib on him/her. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Intention For Multiple People In One Qurbani? Q. Salaam.Can u make niyyat for multiple people in 1 qurbani(passed away)?Or does it have to be just one. e.g 1 sheep-Nabi(S.A.W) and marhooms (Question published as received) A. You may make the intention of the Thawaab (rewards) going to multiple people in one Qurbani animal if it is a Nafl (optional) Qurbani you are performing. When Rasulullah (Sallallahu Alaihi Wasallam) performed Qurbani, he ordered two animals. He slaughtered one animal as his Wajib Qurbani and the other as optional on behalf of his entire Ummah (which consists of millions of individuals). With regards to the obligatory discharging of Qurbani 1 sheep will suffice for only one person. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Rulings on the Qurbani al-balagh Time of Qurbani Qurbani can only be performed during the three days of Eid, namely the 10th, Ilth and 12th of Zulhijjah. 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 Zulhijjah. 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 Zulhijjah. Qurbani can also be performed in the two nights following the Eid day, but it is more advisable to perform it during daytime. 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 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, 1lth and 12th Zulhijjah) 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. If the seller of animal claims that the animal is of the recognized age and there is no apparent evidence to the contrary; one can trust his statement and the sacrifice of such an animal is lawful. 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 following animals are acceptable in Qurbani: 1. A castrated he - goat. (Rather, its Qurbani is more preferable). 2. An animal that has no horns, or its horns are broken. However, if the horns of an animal are uprooted totally so as to create a defect in the brain, its Qurbani is not lawful. 3. An animal the missing part of whose ear, nose or tail is less than one third. 4. A sick or injured animal, unless it has some above mentioned defects rendering its Qurbani unlawful. 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 verse of 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). If somebody intentionally avoids to recite it when slaughtering an animal, it does not only make his Qurbani unlawful, but also renders the animal haram, and it is not permissible to eat the meat of that animal. However, if a person did not avoid this recitation intentionally, but he forgot to recite it when slaughtering the animal, this mistake is forgiven and both the Qurbani and the slaughter are lawful. If somebody is unable to recite "Bismillah Allahu Akbar" in the Arabic language, he can recite the name of Allah in his own language by saying, "In the name of Allah". 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. However, if the actual weighing is not practicable due to some reason, and all the partners agree to distribute the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver. 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. If somebody has sold the meat of the Qurbani or its skin, he must give the accrued price as sadaqah to a poor man who can receive Zakah. - See more at: http://www.islamicteachings.org/forum/topic/21038-important-qurbani-masaail/#sthash.1tBUZHdZ.dpuf Rulings on the Qurbani al-balagh Time of Qurbani Qurbani can only be performed during the three days of Eid, namely the 10th, Ilth and 12th of Zulhijjah. 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 Zulhijjah. 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 Zulhijjah. Qurbani can also be performed in the two nights following the Eid day, but it is more advisable to perform it during daytime. 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 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, 1lth and 12th Zulhijjah) 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. If the seller of animal claims that the animal is of the recognized age and there is no apparent evidence to the contrary; one can trust his statement and the sacrifice of such an animal is lawful. 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 following animals are acceptable in Qurbani: 1. A castrated he - goat. (Rather, its Qurbani is more preferable). 2. An animal that has no horns, or its horns are broken. However, if the horns of an animal are uprooted totally so as to create a defect in the brain, its Qurbani is not lawful. 3. An animal the missing part of whose ear, nose or tail is less than one third. 4. A sick or injured animal, unless it has some above mentioned defects rendering its Qurbani unlawful. 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 verse of 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). If somebody intentionally avoids to recite it when slaughtering an animal, it does not only make his Qurbani unlawful, but also renders the animal haram, and it is not permissible to eat the meat of that animal. However, if a person did not avoid this recitation intentionally, but he forgot to recite it when slaughtering the animal, this mistake is forgiven and both the Qurbani and the slaughter are lawful. If somebody is unable to recite "Bismillah Allahu Akbar" in the Arabic language, he can recite the name of Allah in his own language by saying, "In the name of Allah". 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. However, if the actual weighing is not practicable due to some reason, and all the partners agree to distribute the meat without weighing, distribution by guess can be done with the condition that each share necessarily contains either a leg of the animal or some quantity of its liver. 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. If somebody has sold the meat of the Qurbani or its skin, he must give the accrued price as sadaqah to a poor man who can receive Zakah. - See more at: http://www.islamicteachings.org/forum/topic/21038-important-qurbani-masaail/#sthash.1tBUZHdZ.dpuf

Remaining Patient in the face of Adversity Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) writes: There are numerous places in the Qur’an and hadith where we are exhorted and encouraged to remain patient in the face of adversity. One should not consider the difficulties and hardships one undergoes as a sheer misfortune and calamity. Instead, at times, Allah Ta’ala out of His infinite grace and wisdom puts one through certain trials during his life in order to bless him with His divine grace. (Fazaail-e-Sadaqaat [urdu], Part 2 –pg.369)

“Orphans" - with Parents! By Abu Muhammad Yusuf It’s a beautiful sunny day, Moosa and Fatima, two bubbly and vibrant 5 year old twins, try to draw their parent’s attention to the lovely sandcastles they had been constructing for hours in the garden. Dad is too busy viewing television and replying to emails on his Blackberry mobile while mum has for the last few hours been chatting with her friends and updating her Facebook page. Mum and dad, hardly take notice of their kid’s achievement. Both parents are usually so involved in their work and social environments that they “hardly” get time for their kids. Apart from the first four weeks spent with mum after birth both Moosa and Fatima have ever since infancy been inhabitants of a day care centre. In the evenings mum picks them up on her way back home from office. Dad returns usually late in the evening and both parents barely have time to interact with their kids before its time to sleep and wake-up again. A strange phenomenon of children with both parents but are “modern day orphans”. Due to many parents deep engrossment in the material and social environment, they are unable to spend basic and vital time with their children, thus neglecting them and reducing them to the level of “modern day orphans”. Parents are there, but in reality they are not “there”. Child neglect, very common type of child abuse, is a pattern of failing to provide for a child's basic needs; it not only relates to lack of food, education and clothing but extends to the child’s emotional and spiritual needs as well as hygiene and supervision. Child neglect is not always easy to spot and the guilty parents are so often oblivious of this syndrome. Recently a teacher from Primary School asked her students to write an essay about what they would like for them... At the end of the day while marking the essays, she read one that made her very emotional. Her husband, that had just walked in saw her crying and asked her:- What happened? She answered:- Read this. It's one of my student’s essays. Oh Allah, tonight I ask you something very special: Make me into a television. I want to take its place. Live like the TV in my house. Have my own special place and have my family around ME. To be taken seriously when I talk... I want to be the centre of attention and be heard without interruptions or questions. I want to receive the same special care that the TV receives when it is not working. Have the company of my dad when he arrives home from work, even when he is tired and I want my mum to want me when she is sad and upset, instead of ignoring me... and... I want my brothers to fight to be with me... I want to feel that family just leaves everything aside, every now and then, just to spend some time with me and last but not least make it that I can make them all happy and entertain them... Allah I don't ask you for much... I just want to live like every TV. At that moment the husband said:- 'My God, poor kid. What horrible parents! She looked up at him and said:- 'That essay is our son's!!! Makes you think doesn't it?? The significance of child neglect should come as no surprise, given the present day lack of parental care and nurturance. It is so crucial to offer our children care in terms of educational training, emotional support and spiritual guidance. The heart of a child must be filled with love and Imaan(faith). A child’s mind must be entertained with proper guidance, knowledge and wisdom and not left to be nurtured by peer pressure, social networking and immoral television programs. Allah Ta’ala, The Most Exalted says: “ O ye who believe! Save yourselves and your families from a Fire …”(Qur’an- 66:6). The Noble Messenger of Allah (peace be upon him) said: "Everyone of you is a protector and guardian and responsible for your wards and things under your care and a man(parent) is a guardian of his family members, and is accountable for those placed under his charge." (Hadith-Bukhari and Muslim) Every word, facial expression, gesture, or action on the part of a parent gives the child some message about self-worth. It is sad that so many parents don't realize what messages they are sending. One of the greatest titles in the world is parent, and one of the biggest blessings in the world is to have caring and loving parents to call mum and dad. There is no friendship, no love, like that of the parent for the child. Have fun with your kids, laugh with them, talk to them – children remember having fun more than they remember having things. When they’re older, they look back and remember fun things you did together, not the expensive play stations, ipods, mobiles or toys they had. The Messenger of Allah (peace be upon hin) was casual and loving towards children. He once kissed his grandchild while another companion of his witnessed this action and said; “I have ten children and have never kissed one of them.” The Messenger of Allah (peace be upon him) cast a look at him and said, “Whoever is not merciful to others will not be treated mercifully.” (Hadith-Al-Bukhari) Children are a great boon both in this world and even more in the hereafter... The Noble Messenger of Allah (peace be upon him) in this context, said: When someone dies, their works (righteous acts) come to an end, apart from three: Sadaqah Jariyah (ongoing charity), beneficial knowledge, or a pious child who prays for them (the deceased). (Related by Imam Muslim in his "Sahih"; Al-Tirmidhy, Al-Nasa'y and Imam Ahmad) And never …yes never neglect and create “orphans” of them while both of you are still around…Children are indeed among our greatest assets…Love and care for them when they need it most and they will love and care for you when you need it most! Source

Hadhrat Uthmaan (Radhiallahu Anhu) and Remembering the Grave It has been reported about Hadhrat Uthmaan (Radhiallahu Anhu) that when he would stand over a grave, he would weep so bitterly that his beard would get wet with tears. Someone asked him, “You do not weep so severely when you remember Jannah and Jahannam as you do when you are reminded about the grave.” He replied, “I have heard Rasulullah (Sallallahu Alaihi Wasallam)saying, "The grave is the initial stage of the Aakhirah; if one escapes punishment in it, all the following stages are much easier, but if one does not escape punishment in the grave, all the next stages are severer than it.’ I also heard him saying, “I have never seen a sight more horrifying than that of the grave.” (Fazaail Sadaqaat pg. 568) lhyaauddeen

Reverence and Love for the Haramayn Sharīfayn By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh The Status of Haramayn Sharīfayn Makkah Al-Mukarramah and Al-Madīnah Al-Munawwarah are by far the most important and virtuous places in Islām. They are held in high esteem by every Muslim and demand respect and honour from all. Makkah Al-Mukarramah and Al-Madīnah Al-Munawwarah are both located in Al-Hijāz. Al-Hijāz is a state of the Arabian Peninsula located on the coast of the Red Sea and is known in the Tawrāh as Fārān. Being a mountainous area of rugged and rough terrain with an extreme climate, outwardly it appears to be one of the most uninhabitable places on earth. Yet, it is the mother of all lands and the land blessed by Allāh ta‘ālā, possessing endless virtues. The Messenger of Allāh sallallāhu ‘alayhi wasallam said at the liberation of Makkah: Indeed Allāh had sanctified Makkah the day He created the heavens and the earth; hence it is sanctified by Allāh until the Day of Judgement. (Al-Bukhārī) In a another hadīth, we find the Messenger of Allāh sallallāhu ‘alayhi wasallam saying: Dajjāl shall enter every city except Makkah and Al-Madīnah. There is not a single entrance of Makkah and Al-Madīnah but that there are rows of angels guarding it. (Al-Bukhārī) The Haramayn Sharīfayn are sanctified by Allāh ta‘ālā, hence these places demand from us love, honour and respect. In fact, to love, honour and respect these places is a sign of true piety. Allāh ta‘ālā says in the Qur’ān: The one who observes the sanctity of the Symbols of Allāh, then such things emanate from the piety of the hearts. (22:32) In the above verse the “Symbols of Allāh” refer to everything which is associated with Allāh ta‘ālā, in particular anything to do with the rites of Hajj and ‘Umrah. The Haramayn Sharīfayn are without doubt from the Symbols of Allāh ta‘ālā and their sanctity is a clear indication of taqwā held in the heart. Love for the Haramayn Sharīfayn Makkah Al-Mukarramah and Al-Madīnah Al-Munawwarah are the most beloved places to Allāh ta‘ālā and our beloved Messenger Muhammad sallallāhu ‘alayhi wasallam. At the time of Hijrah (the migration from Makkah to Al-Madīnah), when leaving Makkah Al-Mukarramah, the Messenger sallallāhu ‘alayhi wasallam turned around and looking back at Makkah Al-Mukarramah said: By Allāh, you are the best of Allāh’s earth, and the most beloved of Allāh’s earth to Him. If I were not forced out from you, I would not have left you. (At-Tirmidhī) We also find the Messenger sallallāhu ‘alayhi wasallam supplicating to Allāh ta‘ālā with the words: O Allāh, make Al-Madīnah beloved to us just as Makkah is beloved; or even more... (Al-Bukhārī) The love of Allāh ta‘ālā and His Messenger sallallāhu ‘alayhi wasallam for Haramayn Sharīfayn necessitates every Muslim to have love for them and to yearn and desire to visit them. If one truly has love for Allāh ta‘ālā and His Messenger sallallāhu ‘alayhi wasallam then every pebble and stone of the Haramayn Sharīfayn will become beloved and precious in his eyes. The walls and buildings of the Haramayn, the people and even the animals of the Haramayn shall all become beloved because of their proximity to the Haramayn. This is the sign of ‘ishq i.e. true love. It is a reality that when one has true love for someone or something then the heart will inevitably love everything associated with the beloved. ‘Allāmah Al-Ālūsī Al-Baghdādī rahimahullāh explaining love says, “Whosoever loves someone, loves the close ones of his beloved. He loves everything connected to his beloved be they: his servants; his home; his property; his locality; the walls of his home; his dog; and donkey etc. This is the manifestation of ‘ishq and the rule of mahabbah. Majnūn ‘Āmirī has captured this in his couplet regarding his beloved Laylā. He says: I pass by the homes of Laylā; I kiss this wall and that wall; It is not the love of the walls which has engulfed my heart; it is the love of she who dwells within them...” The Journey to the Haramayn; a Journey of Love The traveller to the Haramayn expresses this very love in his journey to the blessed lands. The whole structure of this journey resembles the obsession and enthusiasm of a true ‘āshiq (lover), leaving behind and bidding farewell to everyone and everything to join his beloved. When the moment arrives to travel to the blessed lands, his manner is that of a true ‘āshiq who can no longer bear his distance from the blessed lands of his beloved Allāh ta‘ālā, the Haramayn. His condition is such that his heart and mind are calling out to Allāh ta‘ālā: To live in separation from you is not possible for a human; I am very grateful this life is not eternal. This ‘āshiq then leaves his home overwhelmed by love, oblivious of the difficulties and burdens of the journey, as he is to join the gathering of the ‘ushshāq (lovers) at the House of the Beloved. I seek your permission so I may also join them; I have heard the ‘ushshāq are to gather at your House soon. Thereafter, he dons the two cloths of ihrām. Without normal clothing, perfume or any other adornment; he is the sight of a pauper. These are no longer important; he is required by His beloved to don the clothing of love. His garments mean nothing; he is entranced by the love and desire to reach the blessed lands. His tongue is moist with the remembrance of Allāh ta‘ālā, reciting on each step his message of love: Here I am at Your service, O Allāh, Here I am at Your service. Here I am at Your service, You have no partner, Here I am at Your service. Indeed all praise, favour and kingdom is Yours, You have no partner. This is the call of the ‘āshiq to his beloved. As he draws ever closer his heartbeat quickens and his desire increases. When finally he reaches his condition is such that he feels: My heartfelt desire has brought me to the home of my beloved; I have entered the garden of Jannah alive. This is the condition of a true ‘āshiq and the same should be the case of every believer blessed with travelling to the Haramayn; the fire of true love for Allāh ta‘ālā burning in his heart. Love Demands Adab (Good Conduct) and Obedience True love compels a person to honour, respect, act with adab and obedience to the beloved. Hadrat Shaykh Mawlānā Muhammad Zakariyyā rahimahullāh would often quote the famous saying: Love itself will teach you the etiquettes of love. If one claims to have true love for someone or something, yet fails to honour, respect, act with adab and obey that person, their claim shall be deemed false. The following couplet is attributed to the undisputed Imām of Hadīth and Fiqh, ‘Abdullāh ibn Mubārak rahimahullāh: You disobey Allāh whilst outwardly displaying His love? This is indeed a repulsive action; If your love was true you would have obeyed Him; The lover is always obedient to the beloved. The famous sūfī and shaykh of the third hijrī century, Ruwaym ibn Ahmad rahimahullāh was asked to define love. He said, “Love is obedience in all situations.” Therefore, our love for the Haramayn Sharīfayn demands that we keep in mind all the etiquettes of the Haramayn Sharīfayn and act accordingly. The pinnacle of these etiquettes is to spend time in the Haramayn Sharīfayn in total obedience to Allāh ta‘ālā; fulfilling every compulsory action, refraining from everything unlawful and detested, along with trying our utmost to practice the optional and preferred actions. The slightest disrespect to anything or anyone there should be unthinkable. May Allāh ta‘ālā grant us His true love which will lead to love and adab for everything associated with Him, including the Haramayn Sharīfayn. Āmīn. © Riyādul Jannah Islamic Da'wah Academy

Thoughts in Salaah

15 Tips to Raising Great Children Children are easily influenced by their surroundings. These days, it is extremely difficult to expose our children to an ideal Islamic environment given the influences from media, friends and even other members of the family. With television, radio, Internet and forms of media mostly touting un-Islamic values, it is up to parents and adults close to the children to set the correct example. It is impossible to shield our children from all the negative forces that can shape their minds and, ultimately, their behavior. However, by our own example and showing them better options, we can set them on the true path, which is to obey the commandments of Allah Ta’ala and our Prophet (may Allah’s peace and blessings be upon him). Here are some tips you may want to follow in helping your children grow up with Islamic values. 1) Start by teaching them the importance of Worshipping only Allah: The best thing any Muslim parent could ever teach their children is to emphasize, from the day they can comprehend, that Allah (the Almighty) is One and no one is worthy of worship except Allah (the Almighty). This is the fundamental message of our Prophet (may Allah’s peace and blessings of Allah be upon him) and it is our key to Paradise. 2) Treat them kindly: Kindness begets kindness. If we are kind to our children, they in turn will show kindness to others. Our Prophet (may Allah’s peace and blessings be upon him) was the best example in being kind to children. 3) Give them examples of Muslim heroes: Instead of Batman or Superman, tell them about real heroes such as Abu Bakr, 'Umar ibn al-Khattab, Uthman ibn 'Affan, 'Ali bin Abi Talib and others. Tell them how Muslim leaders brought a real peaceful change in the world and won the hearts of Muslims and non-Muslims alike. 4) Let children sit with adults: It is preferable for children to be among adults, especially when listening to Islamic lectures. The Prophet (may Allah’s peace and blessings be upon him) would often put children in the front row when he spoke to the people. 5) Make them feel important: Consult them in family matters. Let them feel they are important members of the family and have a part to play in the growth and well being of the family. 6) Go out as a family: Take family trips rather than allowing your children to always go out only with their friends. Let your children be around family and friends from whom you want them to pick up their values. Always remember that your children will become who they are around with most of the time. So, watch their company and above all give them YOUR company. 7) Praise them: Praise is a powerful tool with children, especially in front of others. Children feel a sense of pride when their parents’ praise them and will be keen to perform other good deeds. However, praise must be limited to Islamic deeds and deeds of moral value. 8) Avoid humiliation: Similarly, do not humiliate them in front of others. Children make mistakes. Sometimes, these mistakes occur in their efforts to please the parents. If you are unhappy with your children, tell them in private. 9) Sports: The Prophet (may Allah’s peace and blessings be upon him) encouraged sports such as swimming, running and horse riding. Other sports that build character and physical strength are also recommended, as long as the children maintain their Islamic identity, wear appropriate clothes and do not engage in unnecessary mixing. 10) Responsibility: Have faith in their abilities to perform tasks. Give them chores to do in line with their age. Convince them that they are performing an important function and you will find them eager to help you out again. 11) Don’t spoil them: Children are easily spoiled. If they receive everything they ask for, they will expect you to oblige on every occasion. Be wise in what you buy for them. Avoid extravagance and unnecessary luxuries. Take them to an orphanage or poor area of your city once in a while so they can see how privileged they are. 12) Don’t be just friends: It is common in the West for parents to consider their children as friends. In Islaam, it doesn’t work that way. If you have ever heard how friends talk to each other, then you will know that this is not how a parent-child relationship should be. You are the parents, and they should respect you, and this is what you should be teaching them. The friendship part should be limited to you and them keeping an open dialog so they can share their concerns with you and ask you questions when they have any. 13) Pray with them: Involve them in acts of worship. When they are young, let them see you in Salaah. Soon, they would be trying to imitate you. Wake them up for Fajr and pray as a family. Talk to them about the rewards of Salaah so that it doesn’t feel like a burden to them. 14) Emphasize the permissible: It is not always good to only say, “This is haraam, that is haraam”. While you must educate them on what are haraam things, Islaam is full of halaal; tell your children to thank Allah (the Almighty) for the bounties He has bestowed on them- not just for food and clothes. Tell them to be thankful for having eyes that see, ears that hear, arms and legs and, the ultimate blessing, Islaam in their hearts. 15) Set an example: As parents, you are the best example children can have. If you talk to your parents rudely, expect your children to do the same to you. If you are disrespectful to others, your children will follow too. Islaam is filled with Divine advice on the best ways to bring up your children. That makes it an obligation upon parents to be good Muslims so their children will try to emulate them. If you don’t take Islaam seriously, neither will your children. It goes back to our third point, which is to give them Islamic heroes. As a parent, you should be their number one hero. Idealmuslimah

The reward of 40 million good deeds Rasulullaah (SAW) said that the person who recites the following Du’aa ten times daily will receive the reward of 40 million good deeds: أَشْهَدُ اَنْ لَّآ إِلٰهَ اِلَّا اللهُ وَحْدَهٗ لَا شَرِيْكَ لَهٗ اِلٰهًا وَاحِدًا أَحَدًا صَمَدًا لَّمْ يَتَّخِذْ صَاحِبَةً وَّلَآ وَلَدًا وَّلَمْ يَكُنْ لَهٗ كُفُوًا اَحَدْ “Ash-hadu Allah Ilaaha Illall-lahu Wahdahu Laa Shareeka-Lahu Ilaahan Waahidan Ahadan Samadan Lam Yattakhidh Sahibatan Wala Waladan Walam Yakul-lahu Kufu-wan Ahad” TRANSLATION: I bear witness that there is no illah but Allaah, Who is Alone, Who has no partner. The One illaah, only One, Independent, Who has neither taken a wife nor children, and there is none equal to Him. [Tirmidhi 3474, from Hadhrat Tameem Daari (RA)] Madrasah in Just 5 Minutes Translation edited by Mufti A.H.Elias-May Allaah protect him

Two Points of Neglect During Hajj By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh Throughout the world, thousands are graced every year by Allāh ta‘ālā to carry out one of the greatest obligations and worships - hajj. The many virtues and rewards related to this great act of worship have been mentioned in the last issue. However, for hajj to be accepted and for one to reap all its spiritual fruits, it will need to be performed with due care, ensuring that all its rituals are carried out correctly, along with assuring that no sin is committed. The Prophet sallallāhu ‘alayhi wasallam said: Whoever performs hajj for the sake of pleasing Allāh, and therein utters no word of evil, nor commits any evil deed, shall return from it free from sin as the day on which his mother gave birth to him. (Al-Bukhārī, Muslim) He sallallāhu ‘alayhi wasallam also said: There is no reward for a mabrūr hajj except Jannah. (Al-Bukhārī, Muslim) The ‘Ulamā have stated that a mabrūr hajj is that in which a person carries out all the rituals of hajj properly and does not disobey Allāh ta‘ālā. It is saddening to see that we spend thousands of pounds to fulfil this important obligation, yet we become negligent with regards to certain important commands of Allāh ta‘ālā, consequently becoming deprived of the spirituality of hajj and adversely polluting our hearts with sin, rather than enriching them with the spiritual vibes of hajj. In this article I would like to address two issues in which much negligence has become prevalent on the part of many of my brothers and sisters undertaking this sacred journey. 1. The Importance of Salāh during Hajj Salāh – A Fundamental Worship Salāh is a fundamental worship - a pillar of Islām, the significance of which needs no elaboration. Allāh ta‘ālā has commanded us over and over again to perform salāh. In the glorious Qur’ān, the order of establishing salāh has been repeated at least 15 times. The extreme importance of salāh can easily be understood from the many warnings of the Prophet sallallāhu ‘alayhi wasallam in regards to missing it: • “Verily, between a person and kufr and shirk, is leaving salāh.” (Muslim) This hadīth warns that discarding salāh destroys the barrier between a person and kufr or shirk; he can easily fall into disbelief ignoring this important pillar of Islām. • “Whoever misses a salāh, it is as if he has lost all his family and wealth.” (Ahmad and Al-Bayhaqī) From this hadīth we learn that the ultimate loss incurred by missing one salāh is in no way less than the loss of the whole family and all wealth. Moreover, there are many virtues mentioned regarding this great worship: • “Allāh has ordained five salāhs upon His servants. Whoever brings them to Allāh, not having missed any of them out of levity, will have a covenant with Allāh that He will enter him into Jannah. Whoever does not bring them, will not have [such] a covenant with Allāh; if He wishes He will punish him, and if He so wishes He will enter him into Jannah.” (Abū Dāwūd and An-Nasa’ī) • Once the Prophet sallallāhu ‘alayhi wasallam asked his Sahābah radhiyallāhu ‘anhum, “Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?” “No”, replied the Sahābah radhiyallāhu ‘anhum, “No dirt can remain on his body.” The Prophet sallallāhu ‘alayhi wasallam remarked, “So, likewise [is the effect of] salāh offered five times a day. Through it, Allāh washes away all sins.” (Muslim) Despite these virtues and warnings, we become negligent with regards to salāh during the blessed journey of hajj. Some common instances are: • Motorway and Airport When travelling, we seldom keep salāh in mind. Salāh is not a factor when planning out travel arrangements. If our travel arrangements are such that we have to perform salāh at the cafe or the airport, then this becomes a great burden on us and many people will just omit the salāh altogether. We are very fortunate that dedicated spaces are now available at airports with ablution facilities where we can perform salāh in relative peace and seclusion, and so there should be no excuse to miss it out. • Aeroplane This is also another place where we become negligent with regards to salāh. Even religious people are found wanting in this regard. For many it is a factor of inferiority complex and insecurity in expressing ones religious beliefs. For others it is just a matter of it being inconvenient. The flight staff should be approached in a respectable manner and requested to arrange an appropriate place to perform salāh. Merely assuming that it is too inconvenient is unacceptable. Alhamdulillāh, in all my travels, I have never been declined such a request. The aeroplanes nowadays accommodate the need of a person to perform salāh. • Madīnah - Al-Hujjāj In the hajj terminal at the Jeddah Airport, much confusion and hustle bustle is observed, both on arrival and departure. At this time, one needs to keep a cool head and not let the situation get the better of him. Many fall prey to the commotion at this place and, in making arrangements for travel, food etc. end up committing sins, and especially neglecting their salāh. This is our condition despite being very close to the blessed places and every facility being available, to the extent that even the adhān is called out. May Allāh have mercy on us. • In Makkah and Al-Madīnah Performing salāh in the two harams is worthy of great reward. The Prophet sallallāhu ‘alayhi wasallam said, “One salāh in this masjid of mine (Al-Masjid An-Nabawī) is better than a thousand prayers in any other, except for Al-Masjid Al-Harām.” (Al-Bukhārī and Muslim) The actual virtue of performing salāh in Al-Masjid Al-Haram is understood from another hadīth to be 100,000 times more than any other. (Ibn Mājah) Despite there being such a great virtue, many people are observed missing salāh altogether. How grieving it is that we should have such a disregard for a fundamental pillar of Islām even in sacred places! Indeed, we are inviting the wrath of Allāh. ‘Umar radhiyallāhu ‘anhu said, “O people of Makkah! Fear Allāh with regards to this haram of yours! Do you know who resided in this haram before you? Such and such a tribe was residing in it, and they violated its sanctity and so were destroyed…” he then went on mentioning a number of tribes, and then said, “By Allāh! That I commit ten sins outside Makkah is more desirable to me than that I commit even one inside Makkah!”(Ibn Abī Shaybah and Al-Bayhaqī) The importance of salāh and the great virtue for it in the haram should compel us to ensure we perform every salāh there, let alone miss it altogether or even perform it elsewhere. Even if our place of residence is at a considerable distance from the haram, we should endeavour to make it there to reap the rewards. After all, we are closer than most, and may never get the opportunity again in our lives. Similarly, if we happen to go for ziyārah anywhere, we should arrange it at a time when we are unlikely to miss any salāh with jamā‘ah in the haram. It is unfortunate to note that some people miss their salāh in Al-Masjid Al-Harām due to being pre-occupied with shopping, or going to dine further away from the vicinity of the haram. This is inexcusable and completely incomprehensible, and should never happen. Lā hāwla walā quwwata illā billāh. • Travelling During the Days of Hajj Another instance where there is much neglect in salāh is whilst travelling during hajj, between the different places, e.g. going to and returning from Tawāf-Az-Ziyārah. It is often found that whilst stuck in traffic, the times of different salāhs pass, but hardly anyone has alighted from their means of conveyance to perform salāh. Similarly, on the final day of hajj, the 12th of Dhul-Hijjah, in a mad rush to get back to Makkah and out of Minā, people leave in large numbers for Makkah, resulting in much congestion. Whilst stuck in traffic, the adhān for the Maghrib salāh is heard, but no-one leaves their vehicles to perform salāh. It is observed that the traffic remains at a standstill till the ‘Ishā salāh and beyond, yet no one has come out of their vehicles and performed Maghrib. How sad that we have just pelted the Jamarāt, and expressed our resolve in not falling prey to Shaytān, only to make him happy in the next hour! Salāh was at the forefront of our pious elders in every circumstance. ‘Umar radhiyallāhu ‘anhu, expressing the importance of salāh, wrote to his governors during his reign of khilāfah, stating, “Verily, the most important of your affairs to me is salāh; whoever safeguards it and is punctual upon it, safeguards his Dīn, and whoever lets it slip, he is likely to let slip other things too.” (Mālik) It has been recorded regarding Shaykh Mawlānā Khalīl Ahmad Sahrānpūrī rahimahullāh that he would perform all his salāh in the haram, in the first row, on the right side of the imām, whatever the circumstance. Even in the scorching heat of Arabia when the ground would become so hot that putting ones foot down would cause burns and scolds, he would hastily tip toe towards the first row and ensure that he would be standing close to the imām. Whilst travelling, he would also be particular about performing salāh with congregation. It has been written about his travelling to Al-Madīnah that he would get off his camel for every salāh and perform it with congregation. Getting on and off a camel during travel is not an easy task, and many a young and strong are fearful of endeavouring such an act, but Mawlānā Khalīl Ahmad rahimahullāh was observed to be mounting and dismounting for every salāh to perform it in its preferred time with congregation. He would dismount his camel, perform wudū, thereafter run and advance further than where the camels had reached, and perform salāh with congregation. When the camels then passed him during salāh, after finishing he would again run a considerable distance ahead of them and perform his sunan mu’akkadah. Meanwhile, the camels would have passed him so he would run and once again mount the camel. I myself have observed the late Shaykh Mawlānā As‘ad Madanī rahimahullāh that he would search various flight options when planning his journey, to determine in which option he would miss the least amount of salāh with jamā‘ah, and he would take such an option although it meant he may have to incur a larger expense. These pious servants of Allāh ta‘ālā were so particular in regards to salāh that the missing of the first takbīr would grieve them. At an event in Darul Uloom Deoband, Shaykh Mawlānā Rashīd Ahmad Gangohī rahimahullāh got held back a little due to the large crowd trying to meet him, and was unable to join the row when the Imām said the first takbīr. Upon this he was much grieved. (Tadhkiratur Rashīd) Allāh ta‘ālā’s Command is not something which we should take lightly; we should not be embarrassed in fulfilling the Commands of Allāh ta‘ālā at any given time or place. If it is a matter of inconvenience, then too the obligation of salāh is not excused, and should not be missed. Even an ill person is not excused from salāh to the extent that if he/she is only capable of performing salāh by indication, he/she will still be obliged. May Allāh ta‘ālā instil in us all the importance of this great worship, and make us all true establishers of salāh. Āmīn. 2. Hijāb The second issue which I wished to discuss, was hijāb. Hijāb is another great teaching of Islām which, unfortunately, is rapidly leaving our lives. Our neglecting this important command has not only become common in our daily lives, but it is very sad to see that it is overlooked during hajj by even those otherwise observant. Allāh ta'ālā mentions in the Qur'ān: "Tell the believing men that they must lower their gazes and guard their private parts; it is purer for them. Surely Allāh is All-Aware of what they do. And tell the believing women that they must lower their gazes and guard their private parts, and must not expose their adornment, except that which appears thereof, and must wrap their bosoms with their shawls, and must not expose their adornment…" (24:30-31) These verses are the very base of hijāb; they instruct both the men and women to lower their gazes, and specifically instruct the women to cover themselves. Muftī Muhammad Shafī' rahimahullāh discussing hijāb in his tafsīr, Ma'āriful Qur'ān, writes that there are different levels of hijāb. One level of hijāb that the Sharī'ah advises is that of the actual woman herself, in that she should remain concealed totally from the view of males by occupying her house. Ideally, the woman should not leave her home without necessity. The Sharī'ah does acknowledge that circumstances arise when the woman has to leave the confines of her home too, to attend to her needs, and for such times, the Sharī'ah has introduced the second level of hijāb, which is that she emerges covered from head to toe, in such attire that conceals her beauty. On this same principle of hijāb, Islām prohibits free mixing of the two genders in any situation. On different occasions Rasūlullāh sallallāhu 'alayhi wasallam would instruct the Sahābah radhiyallāhu 'anhum to take care in this regard. It is stated that the Prophet sallallāhu 'alayhi wasallam instructed the women to walk on the sides of the streets away from the men. The women would practice upon this instruction of the Prophet sallallāhu 'alayhi wasallam to the extent that their clothes would brush the walls on the sides of the streets. (Abū Dāwūd) Imām Al-­Bukhārī rahimahullāh narrates a hadīth in which it is stated that after Rasūlullāh sallallāhu 'alayhi wasallam would have completed the salāh, the women would stand up and leave, and the Prophet sallallāhu 'alayhi wasallam would remain seated for a while. The Sahābah radhiyallāhu 'anhum would not stand until the Prophet sallallāhu 'alayhi wasallam himself stood up. In one of the narrations, the narrator Imām Ibn Shihāb Az­Zuhrī rahimahullāh adds that he felt this was to avoid the mixing of men and women on the way back from salāh, and Allāh knows best. (Al­Bukhārī) The importance of hijāb can also be understood from the hadīth of Anas radhiyallāhu 'anhu. Once, Anas radhiyallāhu 'anhu and Abū Talhah radhiyallāhu 'anhu were returning from a journey with the Prophet sallallāhu 'alayhi wasallam, and Safiyyah t was mounted behind the Prophet sallallāhu 'alayhi wasallam on his camel. When they reached a certain point the camel tripped, and the Prophet sallallāhu 'alayhi wasallam and Safiyyah radhiyallāhu 'anhā fell off the camel. Abū Talhah radhiyallāhu 'anhu immediately jumped off the back of his camel and rushed to the Prophet sallallāhu 'alayhi wasallam, saying, "May Allāh accept me as ransom for you, are you hurt?" The Prophet sallallāhu 'alayhi wasallam replied, "No, but see to the lady." Abū Talhah radhiyallāhu 'anhu covered his face with a sheet, went towards her, and covered her with the sheet. She then got up. Abū Talhah radhiyallāhu 'anhu thereafter prepared their conveyance for them and they then mounted. (Al­Bukhārī) We can see from this incident how particular the Sahābah radhiyallāhu 'anhum were in adhering to hijāb. Abū Talhah radhiyallāhu 'anhu did not utter a word to Safiyyah radhiyallāhu 'anhā, and by using the sheet as cover, neither did he allow himself to look at her, nor her to look at him. The topic of hijāb demands due attention, and a whole article can be penned on the subject alone. But here we are discussing the issue of hijāb during the journey of hajj, and I would like to highlight those occasions where we need to be vigilant with regards to this command of the Sharī'ah. Whilst Travelling When going for hajj, people – both men and women ­ tend to travel in groups. Naturally, as everyone travels together, bonds of friendship are created within individuals. While this is a good thing, the instruction of hijāb is left aside, and non­mahārim begin to interact freely with one another. Some fall under the misconception that we are travelling with our fellow Muslim brothers and sisters for a virtuous cause, so the hearts of all are pure, therefore it is ok. This is in reality a deception. The wives of the Prophet sallallāhu 'alayhi wasallam and the Sahābah radhiyallāhu 'anhum without doubt had the purest of hearts, yet Allāh ta'ālā commanded both parties in the Qur'ān, "…And when you ask anything from them (the blessed wives of the Prophet), ask them from behind a curtain. That is better for the purity of your hearts and their hearts." (33:56) When this was the case with the Sahābah, who are we? 'Ā'ishah radhiyallāhu 'anhā says that whilst travelling during hajj, groups of other travelling pilgrims would pass by the female companions of the Prophet sallallāhu 'alayhi wasallam. When they would draw near, the ladies would cover their faces with their jilbābs until the men had passed. (Abū Dāwūd) Most definitely, we must ensure that we observe their level of hijāb during our journey for hajj. During the five days of Hajj Before and after the days of hajj, when the groups are situated in hotels, there is often mass violation of the rules of hijāb. Men and women mix freely, chatting in the hotel lounges, dining halls, or visit each other's rooms. This should never be the case, especially on such a blessed journey. Whilst in Minā and 'Arafāt, the hujjāj camp in tents. There are arrangements for separate tents for males and females. However, these tents are situated not far from each other. Consequently, it is observed that non­mahārim men and women freely mix with one another. If there is a need to communicate with a mahram from the other tent, it should be done within the guidelines of hijāb. Similarly, in Muzdalifah, there are no tents at all, and the night is spent out in the open. Again, we should be vigilant in matters of hijāb. In Al-­Masjid Al-­Harām As we all know, both men and women are allowed inside the Haram. Due to this, one needs to be extra vigilant in his/her conduct. The gaze should always be lowered, and one should avoid proximity with the opposite gender especially at times of salāh and crowd congestion. One should always remember the sanctity of the place he/she is occupying; one is in the Haram, very close to the Ka'bah, the House of Allāh, a place which was attended by almost all the prophets of Allāh 'alayhis salām, thousands of Sahābah, and millions of pious people. During Tawāf Although this already falls under the sub­heading of the Haram, it is worthy of being singled out, as it is an occasion wherein much neglect is shown. Because of the nature of tawāf and the number of people performing it, the possibility of coming close to the opposite gender arises. At this time, again, there are many people who completely ruin their tawāf due to casting lustful glances at the opposite gender or purposefully trying to come into contact with them. May Allāh ta'ālā protect us. Ideally, men and women should perform tawāf completely away from each other. The Prophet sallallāhu 'alayhi wasallam instructed Umm Salamah radhiyallāhu 'anhā to perform tawāf on the outside of the normal flow of people, so that she may stay a distance away from the menfolk. (Sharh Muslim) Salāh Whilst performing salāh with jamā'ah, the men should form rows at the front, and the women should form rows behind the men, leaving a considerable gap so as not to draw too close to them. The Prophet sallallāhu 'alayhi wasallam said, "The best of the men's rows [in salāh] are the first, and the worst are the last; and the best of the women's rows are the last ones, and the worst of them are the first ones." (Muslim, Abū Dāwūd and others) We can learn from this hadīth and others addressing the same issue, that the Prophet sallallāhu 'alayhi wasallam demanded the instruction of hijāb to be strictly observed during salāh also, despite it being a sacred act of worship, where each individual is meant to be concentrated on Allāh ta'ālā only. In the Haram, there are sections designated for men and women separately for salāh. Despite this, many women are seen performing salāh amongst the rows of men, resulting in the invalidity of the men's salāh in many situations. They should ensure they perform salāh in the areas designated for them. These are just some situations where neglect in salāh and hijāb has been observed. In general, these two are very important in the daily life of a Muslim, not just during hajj, and so should be observed at all times. If we have been neglectful of these two up till this point in our lives, then there is no better starting point than hajj, because hajj is such an act of 'ibādah that if performed properly, changes the religious life of a person for the better. If we neglect these two important teachings of Islām during hajj, then what hope can we have of implementing them into our daily lives? Further, what hope can we have of our hajj being accepted by Allāh ta'ālā? May Allāh ta'ālā grant us the ability to perform a hajj free from any disobedience to Allāh ta'ālā, and may He accept the hajj of all those who have and will perform it. May He also make the journey of hajj easy for all those intending it, and remove all obstacles in their path. May Allāh also grant us the opportunity to visit the blessed lands time and time again, and may we breathe our last in the blessed city of His beloved Prophet sallallāhu 'alayhi wasallam. Āmīn. Courtesy: Riyādhul Jannah (Volume 22 Issue 9) Islamic Da'wah Academy

Hajj Newsletter - Part 1 SUMMARY OF JINAAYAAT OF IHRAAM 1. USE OF PERFUME ON BODY a) To apply small quantity on small limb (eg. nose, finger) or on a portion of a big limb without excuse. SADAQAH (one and three quarter kilograms wheat or its value). b) If the various limbs do not equate a big limb. SADAQAH c) If a small quantity is applied over an area less than a span or two, and such clothes are worn for whole clay or less than a day. SADAQAH d) If a large quantity is applied covering a span of two tin length and width) and the clothes are worn for less than a full day. A "day” includes the period from midnight to noon. SADAQAH 2. PERFUME ON HAJAR-E-ASWAD a. If little perfume became so attached to his face or hands SADAQAH 3. USE OF FRAGRANCE IN FOODSTUFF a) If it does not become attached to most parts of the mouth SADAQAH b) To drink a fragrance - mixed beverage wherein the fragrance is little SADAQAH 4. MISCELLANEOUS RULES RELATING TO USE OF PERFUME If fragrant kohl is applied a) once or twice SADAQAH 5. WEARING OF SEWN CLOTHES a) If he wears sewn clothes for a lesser period. SADAQAH b) For less than a day. SADAQAH 6. COVERING OF THE HEAD AND FEET a) if the covering of the face or head (as the case may be) is less than a full day or night. SADAQAH 7. REMOVING HAIR AND CLIPPING NAILS a) If less than a quarter of the head or beard is removed. HANDFUL OF WHEAT OR A PIECE OF BREAD AS SADAQAH FOR EACH HAIR. b) If only two or three hairs are cut or clipped for each hair. SADAQAH c) If more than three hair are cut or removed. SADAQAH d) If the hair falls by reason of an ordained by Shariah (eg. Wudhu), for three hair. HANDFUL OF WHEAT AS SADAQAH FOR THREE HAIR SADAQAH. e) In the case of the shaver. HANDFUL OF WHEAT AS SADAQAH FOR THREE HAIR SADAQAH. 8. KILLING OF LICE a) If a person kills one louse. PIECE OF BREAD AS SADAQAH. b) If a person kills two or three lice. HANDFUL OF WHEAT AS SADQAH. c) If a person kills more than three lice. SADAQAH (1 ¾ KG OF WHEAT OR ITS VALUE) 9. HUNTING OF LAND ANIMALS a) If A Muhrim kills one, two or three locusts. LITTLE SADAQAH (AS HE PLEASES) b) If he kills more than three locusts. HALF SAA OF WHEAT NOTES If perfume has been applied to Hajar-e-Aswad (some people do so in the days of Hajj) then it is not permissible for the Muhrim (person in state of lhraam) to kiss (Istilaam) or touch it. He should make a gesture with his hands and kiss them. The eating of a cooked meal with fragrance is permissible although the fragrance preponderates. It is permissible to drink lemon soda, or water or any other drink which contains no fragrance in a state of lhraam. It is not permissible to apply henna to the head, hands or beard in a state of Ihraam. It is permissible to apply kohl (antimony powder) which has no fragrance. There is no penalty if perfume is applied before the adoption of Ihraam although the aroma remains for any period thereafter. Women are permitted to wear sewn clothes the state of Ihraam. Women must cover their heads in state of lhraam. If they fail to do so and uncover then heads there is no obligation or penalty. The covering of one fourth of the head or one fourth of the face falls within the ruling of the whole head and face. If the hair falls without any act on the part of the Muhrim, there is no penalty. If a person puts his clothes in sunshine or washes them and lice are thereby killed, there is penalty provided he has no Intention to kill lice. i) It is not permissible in a state of Ihraam to hunt animals of the land, to injure them, to prune their feathers, to break their eggs, to milk them, or to direct a hunter to them. ii) It is permissible to slaughter and eat the meat of tame animals such as goat, cow, camel, buffalo, hen – but excluding a pigeon. http://www.alislam.co.za/

Alleged Origin of Tashahhud The following question was answered by Shaykh Shahinur Rahman from England based on a narration being circulated via social media in recent times. Question: Did Tashahhud really originate on the night of Miʿrāj during a conversation between Allāh ﷻ, the Prophet ﷺ and Jibrīl? Answer: The alleged incident in the question has been written in many books. The shortest version is that of ʿAbd al-Laṭīf Ibn al-Malak, also known as Ibn Firishtah, in his Mabāriq al-Anwār. This is the same text quoted by Mullā ʿAlī al-Qārī in his Mirqāt al-Mafātīḥ. روي : أنه ﷺ لما عرج به أثنى على الله تعالى بهذه الكلمات ، فقال الله تعالى : «السلام عليك أيها النبي ورحمة الله وبركاته» ، فقال عليه السلام : «السلام علينا وعلى عباد الله الصالحين» ، فقال جبريل : «أشهد أن لا إله إلا الله ، وأشهد أن محمدا عبده ورسوله» . “It has been narrated that when he ﷺ was raised above [for the Miʿrāj], he praised Allāh Most High with these words [i.e. al-Taḥiyyāt], whereupon Allāh Most High remarked: ‘Peace be upon you, O Prophet, and Allāh’s Mercy and His Blessings.’ He [i.e. the Prophet] ﷺ responded: ‘Peace be upon us and Allāh’s righteous servants.’ Thereafter, Jibrīl said: ‘I testify that there is no deity but Allāh, and I testify that Muḥammad is His slave and messenger.’”[1]This has also been quoted by Imām al-Qurṭubī in his Tafsīr from Ibn ʿAbbās with only a partial chain. Preceding the incident is a short academic discussion regarding whether the incident is related to the relevant verses or not. He states: روي عن الحسن ومجاهد والضحاك : أن هذه الآية كانت في قصة المعراج ، وهكذا روي في بعض الروايات عن ابن عباس ، وقال بعضهم : جميع القرآن نزل به جبريل عليه السلام على محمد ﷺ إلا هذه الآية فإن النبي ﷺ : هو الذي سمع ليلة المعراج، وقال بعضهم : لم يكن ذلك في قصة المعراج ، لأن ليلة المعراج كانت بمكة وهذه السورة كلها مدنية ، فأما من قال : إنها كانت ليلة المعراج قال : لما صعد النبي ﷺ وبلغ في السموات في مكان مرتفع ومعه جبريل حتى جاوز سدرة المنتهى فقال له جبريل : «إني لم أجاوز هذا الموضع ولم يؤمر بالمجاوزة أحد هذا الموضع غيرك» ، فجاوز النبي ﷺ حتى بلغ الموضع الذي شاء الله ، فأشار إليه جبريل بأن «سلم على ربك» ، فقال النبي ﷺ : «التحيات لله والصلوات والطيبات» . قال الله تعالى : «السلام عليك أيها النبي ورحمة الله وبركاته» ، فأراد النبي ﷺ أن يكون لأمته حظ في السلام فقال : «السلام علينا وعلى عباد الله الصالحين» ، فقال جبريل وأهل السموات كلهم : «أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله» . “It is narrated from al-Ḥasan, Mujāhid and al-Ḍaḥḥāk that this āyah was in the story of Miʿrāj. Likewise has been said in some narrations from Ibn ʿAbbās. Some maintain that Jibrīl descended with the whole Qur’ān upon Muḥammad ﷺ except for this āyah, because the Prophet ﷺ was the one who heard on the night of Miʿrāj. Others maintain it did not occur in the incident of Miʿrāj because the night of Miʿrāj had occurred in [the era of] Makkah; and this Sūrah, in its totality, was revealed in Madīnah. Consequently, those who say it was in the night of Miʿrāj also say when the Prophet ﷺ ascended and reached the heavens in a lofty place, Jibrīl was with him until he [i.e. the Prophet ﷺ] had gone beyond the Sidrat al-Muntahā. Jibrīl said to him: ‘I cannot go beyond this juncture; none have been permitted to pass this point other than you.’ The Prophet ﷺ passed through until he reached the place which Allāh had willed. Jibrīl indicated to him [i.e. the Prophet ﷺ] to convey Salām to his Lord, so the Prophet ﷺ said: ‘All verbal, physical and monetary deeds are for Allāh…’” The rest is as mentioned above.[2] Imām al-Qurṭubī seems to have taken it almost verbatim from Abū ’l-Layth al-Samarqandī, who mentioned it in his Baḥr al-ʿUlūm.[3] It has also been mentioned in a later work known as Rūḥ al-Bayān of Abū ’l-Fidā al-Khalwatī.[4] The text is as follows: وروى- أنه عليه السلام عرج من السماء السابعة إلى السدرة على جناح جبريل ، ثم منها على الرفرف ، وهو بساط عظيم . قال الشيخ عبد الوهاب الشعراني : هو نظير المحفة عندنا . ونادى جبريل من خلفه : يا محمد ، إن الله يثنى عليك فاسمع وأطع ولا يهولنك كلامه ، فبدأ عليه السلام بالثناء ، وهو قوله : «التحيات لله والصلوات والطيبات» أي : العبادات القولية والبدنية والمالية ، فقال تعالى : «السلام عليك أيها النبي ورحمة الله وبركاته» . فعمم عليه السلام سلام الحق ، فقال : «السلام علينا وعلى عباد الله الصالحين» ، فقال جبريل : «أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله» . Aside from a few details, the incident is the same as translated above. Although this story has been written by a few scholars and is still told by many in public lectures, it holds no academic basis in Sharīʿah. This is for three reasons: 1) There is no chain of transmission recorded for the incident – neither authentic nor weak. 2) The ḥadīth of Miʿrāj has been authentically narrated with overwhelming details, and in no narration is the above incident related. 3) The origin of Tashahhud has explicitly been mentioned in authentic narrations. One ought to not be deceived by names of great scholars when the story is circulated on social media or related in a lecture. Although the likes of al-Qurṭubī, Ibn al-Malak (Ibn Firishtah), ʿAlī al-Qārī and others have written it, and later scholars like Mawlānā Yūsuf al-Ludhyānwī al-Shahīd went to the extent of using it as his argument (ḥujjah) in a certain controversial discussion,[5] none have provided a chain of transmission in their works. Imām Anwar Shāh al-Kashmīrī, in his al-ʿArf al-Shadhī, made an interesting observation. He mentions: وذكر بعض الأحناف قال رسول الله – ﷺ – في ليلة الإسراء : «التحيات لله» إلخ ، قال الله تعالى : السلام عليك أيها النبي» إلخ ، قال رسول الله – ﷺ -: «السلام علينا وعلى عباد: الله» إلخ ، ولكني لم أجد سند هذه الرواية ، وذكره في الروض الأنف . “And some Ḥanafīs mentioned…” then quoted the report; he continues: “However, I did not find a chain to this narration, and [imām al-Suhaylī] mentioned it in al-Rawḍ al-Unuf.” [6] Al-Suhaylī’s text [7] is as follows: وينضاف إليها في هذا الحديث ذكر الأذان الذي تضمنه حديث البزار مع ما روي أيضا أنه مر وهو على البراق بملائكة قيام وملائكة ركوع وملائكة سجود وملائكة جلوس ، والكل يصلون لله ، فجمعت له هذه الأحوال في صلاته وحين مثل بالمقام الأعلى ودنا فتدلى ، ألهم أن يقول : «التحيات لله» إلى قوله : «الصلوات لله» ، فقالت الملائكة : «السلام عليك أيها النبي ورحمة الله وبركاته» ، فقال : «السلام علينا وعلى عباد الله الصالحين» ، فقالت الملائكة : «أشهد أن لا إله إلا الله ، وأشهد أن محمدا رسول الله» ، فجمع ذلك له في تشهده . Secondly, the details of Miʿrāj are recorded in numerous authentic narrations of a very lengthy ḥadīth, which would take up several pages should it be typed in a contemporary style. These narrations entail nuanced intricacies with regard to exactly what happened in the Night Journey and illustrate quite a picture. However, two things are not mentioned therein: the date of its occurrence and the incident in question. The narrations can be read in the Ṣaḥīḥayn and other works of Ḥadīth. [8] Also, the Tashahhud itself has been authentically narrated in the books of Ḥadīth. The great companion, ʿAbdullāh ibn Masʿūd is on record as saying: كنا إذا صلينا خلف النبي ﷺ ، قلنا : السلام على جبريل وميكائيل ، السلام على فلان وفلان ، فالتفت إلينا رسول الله ﷺ فقال : «إن الله هو السلام ، فإذا صلى أحدكم ، فليقل : التحيات لله والصلوات والطيبات ، السلام عليك أيها النبي ورحمة الله وبركاته ، السلام علينا وعلى عباد الله الصالحين ، فإنكم إذا قلتموها أصابت كل عبد لله صالح في السماء والأرض ، أشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله» . “When we used to pray behind the Prophet ﷺ, we used to say: ‘Peace be upon Jibrīl and Mīkā’īl; peace be upon so-and-so.’ Allāh’s Messenger ﷺ looked towards us and said: “Indeed, Allāh is the Peace. Whenever one of you prays, let him say: ‘All verbal, physical and monetary deeds are for Allāh. Peace be upon you, O Prophet, and Allāh’s Mercy and His Blessings. Peace be upon us and Allāh’s righteous servants.’ When you say this, it will reach every righteous servant of Allāh. [Then, continue:] ‘I testify that there is no deity but Allāh, and that Muḥammad is His slave and messenger.’”[9] To conclude, the dialogue in question must not be quoted in lectures, nor written in books or articles, nor circulated on social media. If one quotes it in order to critique and/or expose the matter, this is an exception to the rule. Since there is no basis to this story, one must exercise full precaution. The Prophet ﷺ is on record as saying: «من حدّث عنّي بحديث يُرى أنه كذِبٌ فهو أحد الكاذبين» “Whosoever relays a ḥadīth from me, thinking it to be false, then he is one of the liars.”[10] The Prophet ﷺ has also cursed those who fabricate lies upon him: «من كذب عليّ متعمّدًّا فليتبوأ مقعده من النار» “Whosoever deliberately lies upon me, let him reserve his seat in the Fire.”[11] Instead, one ought to strictly adhere to the guidelines to which Allāh ﷻ draws the readers’ attention in the Qur’ān: “O you who believe, if a sinner brings some news to you, then verify it; lest you unknowingly convey (it) to some people, thereby regretting what you have done.”[12] Answered by [Mawlana] Shahin-ur Rahman, Northampton, UK. Tuesday 6th Ramadan 1436 AH / 23rd June 2015 CE Checked and approved by Shaykh Dr. Abul Hasan Hussain Ahmed, London, UK. [1] Mabāriq al-Anwār 1/244 and Mirqāt al-Mafātīḥ under ḥadīth (909).[2] Tafsīr al-Qurṭubī under [al-Baqarah: 2/285-286].[3] 1/189 (d. 373 AH).[4] 5/21 (d. 1127 AH).[5] Ikhtilāf-e-Ummat Awr Sirāṭ-e-Mustaqīm (Urdu) [Maktabah Ludhyanwiyyah edition, 2009], p. 61. Also in English: Differences in the Ummat [Zam Zam Publishers, 2003], p. 57.[6] Al-ʿArf al-Shadhī under ḥadīth (289). Note: Some of the scholars named in the previous passages were not of a Ḥanafī background.[7] 4/186.[8] Al-Bukhārī (3207) and Muslim (162).[9] Al-Bukhārī (3207) and Muslim (162).[10] Muslim in the Preface to his Ṣaḥīḥ [1], al-Tirmidhī: (2662) and Ibn Mājah: (41). Note: This ḥadīth has not been numbered by Shaykh Muḥammad Fu’ād ‘Abd al-Bāqī in Ṣaḥīḥ Muslim.[11] Al-Bukhārī (110), Muslim in Preface [4] (3) and al-Tirmidhī (2659).[12] Al-Ḥujurāt: 49/6.

Photography & Modern Challenges Published by: Madrasah Taleemuddeen The rapid progress of technology has provided mankind with many useful items and instruments and also created many challenges. Among the various “two-edged swords” that technology has dished out, which are in almost every person’s hands, are the cell-phone and the internet. While the benefits of these items are numerous, the misuse or abuse of the same has already resulted in havoc and devastation in many people’s lives. Therefore, everything that technology dishes out is not to be immediately grabbed with both hands. First its position in Shariah must be properly ascertained, whether it falls within the limits of permissibility or not. If it is permissible, what are its limits? Despite being permissible in principle, would its use affect other Shari’ objectives? All these aspects have to be carefully considered before any view can be expressed. In particular, the question of digital photography demands that the highest levels of caution be exercised in ascertaining its Shari’ position. Hard copies are available from Madrasah Ta'leemuddeen. Download Photography and Modern Challenges_book revision 2.pdf

Deeds that equal the reward of Haj Haj without a Visa! Since Haj is among the most virtuous deeds in Islam, and not everyone can afford it (especially on a continuous basis) Allah Subhanahu wa Ta’ala has attached the reward of optional Haj to certain other deeds for the benefit of all. Now that the Hujjaj have begun to depart, those who have been left behind can take consolation from the following narrations which promise of various other deeds yielding Haj rewards: 1. Wudhu at home before proceeding for Salaah with Jamaat. عن أبي أمامة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال من خرج من بيته متطهرا إلى صلاة مكتوبة فأجره كأجر الحاج المحرم ومن خرج إلى تسبيح الضحى لا ينصبه إلا إياه فأجره كأجر المعتمر وصلاة على إثر صلاة لا لغو بينهما كتاب في عليين (رواه أبو داود (559 Sayyiduna Abu Umaamah (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “One who purifies himself (i.e, makes wudhu) and leaves his home to attend the fardh salaah in congregation receives the reward of a Haji in the state of Ihram, And if he leaves for the Salaatu-Dhuhaa (Chaast) he gets the reward of ‘Umrah… (Sunan Abi Dawud, Hadith: 559) 2. Salatul Ishraaq. عن أنس بن مالك رضي الله عنه قال قال رسول الله صلى الله عليه وسلم من صلى الغداة في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة قال قال رسول الله صلى الله عليه وسلم : تامة تامة تامة رواه الترمذي وقال حديث حسن غريب (586) Sayyiduna Anas Ibn Maalik (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “Whoever offers his Fajr salaah in congregation, and then remains seated making the dhikr (remembrance) of Allah until (approximately 15 mins after) sunrise after which he offers two rak’aats of salaah (Ishraaq), will receive the reward of one complete Haj and one complete ‘Umrah” (Sunan Tirmidhi, Hadith: 586 with a sound chain) N.B. Rasulullah (sallallahu ‘alaihi wa sallam) repeated the words: “complete” thrice. 3. Going to the Masjid to acquire or impart Knowledge. عن أبي أمامة رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال من غدا إلى المسجد لا يريد إلا أن يتعلم خيرا أو يعلمه، كان له كأجر حاج تاما حجته. رواه الطبراني في الكبير(7473) بأسناد لابأس به. كذا في الترغيب 1/104، وقال العراقي في تخريج الإحياء(4253): وإسناده جيد. وانظر المستدرك للحاكم 1/91. Sayyiduna Abu Umaamah (radiyallahu’anhu) reports that Rasulullah (sallallahu ‘alaihi wa sallam) said: “Whoever goes to the Masjid for the purpose of learning or teaching Knowledge, receives the reward of a Haji whose Haj was perfect. (Tabarani, Hadith: 7473 with a sound chain. See Targheeb vol.1 pg.104 & Takhreejul Ihyaa, Hadith: 4253) 4. Umrah in Ramadhan. عن ابن عباس أَنَّ النبى -صلى الله عليه وسلم- قال لاِمرأة من الأنصار يقال لَهَا أُمُّ سِنَان « ما منعكِ أَنْ تَكُونِى حَجَجْتِ معنا ». قالت ناضحان كانا لأَبى فلاَنٍ – زَوْجِهَا – حج هو وابْنُهُ على أحدهما وكان الآخر يسقى عليه غلامنا. قال فعمرة فى رمضان تقضى حجة. أو حجة معى (رواه مسلم (1256 Sayyiduna ‘Abdullah Ibn ‘Abbas (radiyallahu’anhuma) has reported that Rasulullah (sallallahu ‘alaihi wa sallam) passed by Ummu sinan while on his way to haj. “Why didn’t you accompany me for Haj?” he enquired. She said: “We only have 2 camels, one my husband has used to be with you in Haj, and the other is needed for transporting water.” Rasulullah (sallallahu ‘alaihi wa sallam) said: “ ‘Umrah in Ramadhan equals the reward of Haj with me”. (Sahih Muslim, Hadith: 1256) 5. To recite “Subhaanallah” 100 times in the morning and evening. عن عبد الله بن عمرو رضي الله عنهما قال قال رسول الله صلى الله علي وسلم: من سبح الله مائة بالغداة ومائة بالعشي كان كمن حج مائة مرة…الخ رواه الترمذي (3471) وقال: حسن غريب. Sayyiduna ‘Abdullah ibn ‘Amr (radiyallahu’anhuma) reported That Rasulullah said: “He who recites Subhaanallah 100 times in the morning and another 100 times in the evening is like one who performed Haj 100 times!” (Sunan Tirmidhi, Hadith: 3471 with a sound chain) 6. Serving one’s Parents: عن أنس رضي الله عنه قال أتى رجلٌ رسولَ الله صلى الله عليه وسلم فقال إني أشتهي الجهاد ولا أقدر عليه قال هل بقي مِن والديك أحدٌ قال أمي قال فاَبْلِ الله في برها فإذا فعلت ذلك فأنت حاج ومعتمر ومجاهد. رواه أبو يعلى(2760) والطبراني في الصغير والأوسط، وإسنادهما جيد. كذا في الترغيب. 3/315، ومختصرالإتحاف للبوصيري (5721) Sayyiduna Anas (radiyallahu’anhu) reports that a man came to Rasulullah (sallallahu ‘alaihi wa sallam) and said: “I wish to participate in Jihaad, but I cannot afford it” Rasulullah (sallallahu ‘alaihi wa sallam) enquired if any of his parents were alive, to which he said: “Yes! My mother is alive” Rasulullah (sallallahu ‘alaihi wa sallam) said: “Show Allah how you serve her. If you do so (duly) you will be like a: Haaji, a Mu’tamir (one doing ‘Umrah) and a Mujaahid (One striving in Allah’s way).” (Abu Ya’la, Hadith: 2760, and Tabarani with good chains.-Targheeb, vol.3, pg. 315 & Mukhtasar Ithaaf, Hadith: 5721) Hafidh Ibn Rajab Al-Hambali (rahimahullah) has quoted other deeds that yield the reward of Haj from various Predecessors (i.e, not necessarily from the hadith). All of the following have been extracted from his priceless work: Lataaiful Ma’aarif, pgs.357-359. 7. Attending the Jumu’ah Salaah. Sa’eed ibnul Musayyab (rahimahullah) said: “Attending the Jumu’ah is better according to me than a nafl (voluntary) Haj.” Hafidh Ibn ‘Asaakir (rahimahullah) has quoted a similar virtue via Imam Al-Awza’ie (rahimahullah)[1] 8. Attending the Eid Salaah. Some of the Sahabah (radiyallahu’anhum) have said: “Attending the Eidul Fitr Salaah equals the reward of ‘Umrah, and the Eidul Adha Salaah equals that of Haj.” 9. Esha Salaah in Congregation. A reliable Tabi’e, Uqbah ibn ‘Abdil Ghaafir (rahimahullah) said: “Offering the Esha salaah[2] in congregation equals the reward of Haj, and the Fajr in congregation equals ‘Umrah” 10. Fulfilling the need of a fellow Muslim. Imam Hasan Al-Basri (rahimahullah) said: “Your proceeding to fulfil the need a fellow muslim is better for you than one Haj after another!” (Also quoted By Zabeedi (rahimahullah) in Sharhul Ihyaa, vol.6 pg.292) 11. The fulfillment of all obligations. After citing the above, Hafidh Ibn Rajab (rahimahullah) writes: “The fulfilling of all obligatory deeds is considered better than Nafl (voluntary) Haj and ‘Umrah. This is due to (the Hadith in Sahih Bukhari which states that) the best way of attaining nearness to Allah is via the obligatory acts. However many people find it easy to carry out nafl Haj and ‘Umrah, but feel it difficult to fulfil the other responsibilities (Wajib acts) like repayment of debts and other such duties. 12. Abstinence from the haraam (forbidden) acts are also more virtuous than Nafl Haj etc. Some of the Pious predecessors said: “To abstain from an iota of wrong is better than five hundred (Nafl) Haj” Fudhail ibn ‘Iyadh (rahimahullah.) –the great sage of his age- said: “There is no Haj or Jihad that is more important than protecting one’s tongue” i.e, against sin. 13. Any act of Good during the first 10 days of Dhul Hijjah. Hafidh Ibn Rajab (rahimahullah) has rightly pointed out: “If the hadith has promised that any act of good done in these 10 days supersedes even the reward of Jihad, which is considered better than optional Haj too, that means all good done in these days will also supersede the reward of optional Haj.” (Pg.390) The following is an addition to what Hafidh Ibn Rajab (rahimahullah) has cited: 14. Spending on a student of Islamic Knowledge. Once a father came to Imam Muhammad ibn Sahnun (rahimahullah) and said: “I will earn by myself and I will not distract my son from his studies. Imam Ibn Sahnun replied: “Do you know that your reward for doing so will be greater than that of (nafl) Haj, and Jihad!” (Ma’alim Irshadiyyah of Shaykh Muhammad ‘Awwamah, pg.35) Note: 1. The promises of “gaining the same reward as Haj” that are mentioned above, are restricted to the reward only. It does not mean that one upon whom Haj is obligatory can merely suffice on these deeds. (Sharh-Nawawi ‘ala muslim, Hadith: 1256 & Fathul Mulhim, vol.6, pg.123) 2. Imam Tirmidhi (rahimahullah) has quoted Imaam Is-haq Ibn Rahuyah (rahimahullah) as saying that this reward should be understood in the light of the hadith that explains surah ikhlaas to be equal to one third of the Quraan. (Sunan Tirmidhi, after Hadith: 939) i.e, one who recites it will receive the reward of reciting one third, but since he hasn’t physically done so the reward will not be multiplied. (Sharh Nawawi, vol.1 pg.271) The reward for physically doing an act is multiplied ten times and more in accordance to the sincerity, and sacrifice that accompanies it. Mufti Mahmudul Hasan Gangohi (rahimahullah) has also highlighted this in his Malfuzat. Furthermore, by memorizing/reciting surah ikhlas thrice, one does not become a hafidh of the entire Quran..! 3. The purpose here is not to discourage one from the actual Haj. (That is why it is being circulated now, when the Hajis have already begun to depart) Like they say: “There’s nothing like the real thing..” Allah Ta’ala knows best, and may He grant us all the tawfeeq (ability) to practice on the above, as well as afford us the opportunity to perform the real Haj repeatedly. Ameen. Click here for pdf. [1] Hafidh Ibn Rajab (rahimahullah) also supported this content with 2 ahadith. [2] A narration of Baihaqi’s Shu’abul Iman states: Sayyiduna Anas (radiyallahu ‘anhu) reports that Rasulullah (sallallahu’alaihi wa sallam) said: “Whoever offers his Maghrib Salah in congregation, receives the reward of one accepted Haj and ‘Umrah” (Shu’abul Iman, Hadith: 9304 & Ad-Dailami, Hadith: 5676. ‘Allamah ‘Iraqi (rahimahullah) has classified the chain as weak. (Takhreejul Ihyaa, Hadith: 1168) However, when viewed in the light of the above narrations and the explanation of Hafidh Ibn Rajab (rahimahullah) which follows, it acquires enough support. Also see Sharhul Ihyaa, vol.5, pg.127. Al-Miftah

Remember Death Abundantly Ataa Khurasani (Rahmatullah alaih) says: Once Rasulullah (Sallallahu Alaihi Wasallam) came upon some people who were sitting together and laughing loudly, and said to them, "In your meetings, do include the talk of the destroyer of lustful pleasures.” On being asked what he meant by it, Rasulullah (SallallahuAlaihi Wasallam) replied, 'Death'. According to another Hadith, Rasulullah (Sallallahu Alaihi Wasallam) once said, "Keep death much in your remembrance, for it removes sins and causes a person to renounce the world". (lhyaauddeen) (Fazaail Sadaqaat pg. 574)

A Deep Yearning to Perform Hajj (Part 2) By Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh 8. The Two Raka‘āt After Tawāf: • In the lengthy narration of Ibn ‘Umar rahimahullāh mentioned under the virtues of travelling above, the Prophet sallallāhu ‘alayhi wasallam said further, “…And [you also wanted to ask] regarding the reward of the two raka‘āt after tawāf…their reward is like freeing a slave from the children of Ismā‘īl ‘alayhis salām…” (Al-Bazzār) 9. Zamzam: • The Prophet sallallāhu ‘alayhi wasallam has said, “The water of Zamzam is for whatever intention it has been consumed with.” (Ibn Mājah) 10. Multazam: • ‘Abdah ibn Abī Lubābah Ad-Dimashqī rahimahullāh said, “It would be said that between the corner [of Al-Hajar Al-Aswad and the Door [of the Ka‘bah] is the multazam (a place to cling on to); nobody holds onto it and asks Allāh for anything except that he is given it.” (Akhbār Makkah) 11. Sa‘ī: • Allāh ta‘ālā mentions in the Qur’ān, “Indeed Safā and Marwah are among the signs of Allāh…” (2:158). This means that they are places upon which Allāh ta‘ālā is to be worshipped. (Al-Qurtubī) The Sa‘ī takes place between these two mountains. • In the lengthy narration of Ibn ‘Umar radhiyallāhu ‘anhu mentioned above, the Prophet sallallāhu ‘alayhi wasallam also said, “…And [you also wanted to ask] regarding the reward of the sa‘ī between As-Safā and Al-Marwah…it is like freeing seventy slaves…” (Al-Bazzār) 12. ‘Arafah: • Rasūlullāh sallallāhu ‘alayhi wasallam said, “There is no day in which Allāh frees more of His servants from the Fire than the Day of ‘Arafah, and verily Allāh draws near and boasts of His servants to the angels, and says, ‘What do these [servants of mine] want?’” (Muslim) • Rasūlullāh sallallāhu ‘alayhi wasallam also said, “Shaytān is not seen on a day – apart from the day of Badr - in which he looks smaller, more defeated, more despised and more infuriated than on the Day of ‘Arafah, and that is due to the descending of blessings and the pardoning of Allāh of sins on that day. (Al-Bayhaqī) • In another hadīth, the Prophet sallallāhu ‘alayhi wasallam said, “On the Day of ‘Arafah Allāh boasts of His servants to the Angels, saying, ‘Look at My servants, they have come to Me dishevelled and dust-covered, traveling through every distant hilly pathway, I have made you witnesses that I have forgiven them.’” In another narration, the following has been added, “…they are asking Me of My Mercy having not seen Me, and seeking My refuge from My punishment, having not seen Me.” (Al-Bayhaqī and Ibn Khuzaymah) • In the lengthy narration of Ibn ‘Umar radhiyallāhu ‘anhu mentioned above, the Prophet sallallāhu ‘alayhi wasallam also further states, “…And [you also wanted to ask] regarding the reward for the wuqūf during the late afternoon of ‘Arafah…Indeed Allāh draws near to the heaven of the earth and boasts to the Angels about you, saying, ‘My servants have come to Me dishevelled from every distant hilly pathway hoping for My Jannah; even if your sins amounted grains of sand, or the raindrops, or the foam of the ocean, I have forgiven them. O My servants! Return, forgiven for you [are your sins] and for those you have interceded for…’” (Al-Bazzār) 13. Minā: • ‘Abdullāh ibn Qurt radhiyallāhu ‘anhu narrates that the Prophet sallallāhu ‘alayhi wasallam said, “The greatest days according to Allāh is the Yawm-An-Nahr (10th of Dhul-Hijjah), and then Yawm-Al-Qarr (the 11th)”… (Abū Dāwūd) Note: both these days are to be spent in Minā. 14. Ramī (Pelting): • Again, in the lengthy narration of Ibn ‘Umar radhiyallāhu ‘anhu mentioned above, the Prophet sallallāhu ‘alayhi wasallam further on states, “…And [you also wanted to ask] regarding the reward of pelting the Jamarāt…For you in return for every stone thrown will be expiation from a major destructive sin…” (Al-Bazzār) 15. Nahr (Animal Sacrifice): • Also in the lengthy narration of Ibn ‘Umar radhiyallāhu ‘anhu mentioned above, the Prophet sallallāhu ‘alayhi wasallam further on states, “…And [you also wanted to ask] regarding the reward of your sacrifice (on the 10th of Dhu-al-Hijjah)…for you the reward has been treasured by your Lord…” (Al-Bazzār) 16. Halaq (Shaving the head): • Yet again, in the lengthy narration of Ibn ‘Umar radhiyallāhu ‘anhu mentioned above, the Prophet sallallāhu ‘alayhi wasallam further on states, “…And [you also wanted to ask] regarding the reward of shaving your head…as for your shaving your head, for you is a good deed in return for every strand of hair you shave, and a sin forgiven…” (Al-Bazzār) 17. Tawāf-Az-Ziyārah: • Finally, the Prophet sallallāhu ‘alayhi wasallam states in the lengthy narration of Ibn ‘Umar radhiyallāhu ‘anhu mentioned above, “…And [you also wanted to ask regarding the reward of] the Tawāf-Al-Ifādah (Tawāf-Az-Ziyārah)…As for your Tawāf after all that [the rituals mentioned in the hadīth], you will be circumambulating without any sin in your record; an angel will come and place his hands between your shoulders and say, ‘Do [good deeds] in the future as your past actions have been forgiven.’” (Al-Bazzār) Furthermore, the virtues of hajj as a whole should also encourage a person to undertake this journey over and over again. The Prophet sallallāhu ‘alayhi wasallam has mentioned many virtues of hajj, encouraging the believers to fulfil this obligation, some of which are as follows: There is no reward for an accepted hajj except Jannah. (Al-Bukhārī, Muslim) Whoever performs hajj for the sake of pleasing Allāh, and therein utters no word of evil, nor commits any evil deed, shall return from it free from sin as the day on which his mother gave birth to him. (Al-Bukhārī, Muslim) The performers of hajj and ‘umrah are deputations of Allāh; if they call Him, He answers them; and if they seek His forgiveness, He forgives them. (Ibn Mājah) The performer of hajj becomes so pure that even that person is forgiven for whom he seeks forgiveness. The Prophet sallallāhu ‘alayhi wasallam said: When you meet a hajī [on his way home], then greet him, shake hands with him and ask him to beg forgiveness of Allāh on your behalf before he enters his home, for his prayer for forgiveness is accepted since he is forgiven by Allāh. (Ahmad) Notwithstanding all the virtues mentioned above, the pilgrim on this blessed journey visits Makkah Al-Mukarramah. This is the birthplace of the Prophet sallallāhu ‘alayhi wasallam; and the city which witnessed almost all the Prophets of Allāh ta‘ālā performing hajj; and in which the revelation of the Qur’ān started and continued for thirteen years. Similarly, (although it is not a requirement of hajj) most hājīs visit Al-Madīnah Al-Munawwarah, which was the chosen destination for the Prophet sallallāhu ‘alayhi wasallam after Makkah; it has been a place upon where wahy was revealed; Islām lived and developed there; countless great Muslim personalities have resided there, great Sahābah radhiyallāhu ‘anhum being at the top of the list; the Masjid of the Prophet sallallāhu ‘alayhi wasallam is located there, and the Prophet sallallāhu ‘alayhi wasallam rests there. There are numerous virtues in regard to this great city. • The Prophet sallallāhu ‘alayhi wasallam said, “Whoever visits my grave, my intercession becomes incumbent for him.” (Al-Bayhaqī, Ad-Dāraqutnī) • The Prophet sallallāhu ‘alayhi wasallam said in another hadīth, “Verily, Allāh has named Al-Madīnah Tābah.” (The place that has a pleasant fragrance or which is pure) (Muslim) • In yet another hadīth, the Prophet sallallāhu ‘alayhi wasallam said, “Whoever from amongst you is able to pass away in Al-Madīnah, he should do so, for I will testify in favour of the one who dies in it.” (Ibn Mājah) What Mu’min would give up the opportunity to visit such places, more so when he is summoned by Allāh ta‘ālā? It is for this reason the pious people performed hajj again and again. According to a narration of Imām Al-Bayhaqī, every Nabī, with the exception of Hūd ‘alayhis salām and Sālih ‘alayhis salām performed hajj. Imām Abū Ash-Shaykh writes in his book ‘Al-‘Azmah’ that Ādam ‘alayhis salām visited the Ka‘bah a thousand times on foot, performing ‘umrah 700 times and hajj 300 times. Hajj is fard upon every sane, adult and healthy Muslim, on the condition that he has sufficient wealth to enable him to travel to and from the Ka‘bah. This will be when the wealth used to take him is in excess of his basic needs. He also needs to have sufficient wealth to leave behind for the needs of those who are dependent on him. Furthermore, the journey needs to be a safe one and a woman needs to be travelling with a mahram. Thus, whoever finds that hajj has become fard upon them, should hasten in making preparations to fulfil this obligation. They should take it as a summoning call from Allāh ta‘ālā, and count themselves fortunate, as many Muslims spend their lifetimes without ever having the means to perform hajj, or even visit the Haramayn at all. Once having performed hajj, a person should further try to visit these blessed places again and again with the hope that one day he will breathe his/her last and be buried in the blessed soil of the two harams, for Rasūlullāh sallallāhu ‘alayhi wasallam said, “One who dies in either of the two harams, will be resurrected on the Day of Qiyāmah amongst the Āminīn (those granted safety).” (Al-Bayhaqī) May Allāh grant us all the desire and accept us to visit His House time and time again, year after year, and may He also take our souls in the blessed cities of Makkah and Al-Madīnah. Āmīn. © Riyādul Jannah (2013)