THE UMRA-E-TAMATTU CONSISTS OF FIVE PRACTICES

01. Ihraam: It is the first compulsory act of Umrah.There are three
compulsory acts in Ihraam.
(1) Intention (Niyyat):
1. When making Niyyat for Umrah or Hajj the purpose and aim must
necessarily be solely to achieve the consent of Allah and seeking
nearness to Him (Qurbatan ilallaah).
2. The intention must exist when commencing the acts, i.e. when wearing Ihraam.
3. The Niyyat of Ihraam must be specified to be that for Umrah or
Hajj, that of Tamattu, individual or combined,that it is one's
obligation or on behalf of someone else and that it is Hajjatul Islam
(to be performed only once in a lifetime by a person meeting its
requirements) or to fulfill a vow or in lieu ofsome compulsory Hajj
that was previously nullified or a mustahab Hajj. Ihraam without
intention will be null and void. In short the Niyyat may be made in
the mind or better still expressed in words as follows:
"I am wearing Ihraam forUmra-e-Tamattu for Hajjatul Islam Wajib, Ada,
for myself, Qurbatan ilallaah."
If it is on behalf of someone else, the Niyyat should be expressed in
the following manner:
"I am wearing Ihraam forUmra-e-Tamattu for Hajjatul Islam Wajib, Ada,
for and on behalf of ... (Name of the person) Qurbatan ilallaah." (2)
Talbiyah: Immediately after wearing Ihraam, recite Talbiyah in
audiblevoice.
Labbaik Allahumma Labbaik. Labbaik, La Shareek Laka, Labbaik. Innal
Hamdah, Wan Nematah, Laka wal Mulk, La Shareek Laka Labbaik. (Here I
am at Thy service O Lord, here I am. Here I am at Thy service and Thou
hast no partners. Thine alone is All Praise and All Bounty, and
Thinealone is The Sovereignty. Thou hast no partners, here I am.)
One must pronounce and recite the Talbiyah himself. A person who is
dumb should point with his finger and move his tongue. Without
TalbiyahIhraam is invalid just as without Takbiratual Ihraam a
Namaz/prayer isinvalid.
As soon as one has pronounced Talbiyah the 28 acts stated earlier become HARAAM.
(3) Clothes for Ihraam:
Ihraam is the wearing of two pieces of cotton cloth one wrapped around
the shoulders and the other around theloin, covering the leg down to
the feet (at leastit must cover the knees). For men Ihraam clothes
must not be sew. The conditions for the clothesfor Ihraam are the same
as those clothes for prayers. i.e. they must not be:
1. Made of gold.
2. Usurped or stolen.
3. Of pure silk (even for women).
4. Part of the animal, whose flesh is not eaten. However, no formal
ablution is necessary for Ihraam.
Mustahabaat/Recommended Acts in Ihraam: It is recommended to perform
one Ghusl (ablution) with five Niyyats i.e.,
1. To wear Ihraam for Umra-e-Tamattu.
2. To enter the Haram (boundary) of Makkah.
3. To enter the city of Makkah.
4. To enter Masjid Al-Haram.
5. To make Tawaaf of Khana-e-Kaaba.
02. Tawaaf: It is the second compulsory act ofUmrah. If one omits this
act whether knowingly or because of ignorance of the rule, the Umrah
becomes null and void, and as a result one's Ihraam also becomes void.
A Tawaaf is a complete act of going round the Kaaba seven successive
times.
The conditions for Tawaaf:
(1) Intention (Niyyat) can be expressed in these words: "I am
performing the Tawaaf of this Khanae-e-Kaaba seven successive times
for Umra-e-Tamatt for Hajjatul Islam Wajib Qurbatan ilallaah ".
(2) Formal purification i.e. wudhu is wajib, or Ghusl, if necessary.
Without purification the Tawaaf is not valid, whether it is omitted
knowingly or out of ignorance or forgetfulness.
Break in Taharat:
If during Tawaaf one's formal taharat (wudhu/Ghusl) breaks, one of the
following applies:
1. If the Taharat breaks before completion of the first half of Tawaaf
(i.e. 31/2 rounds) that Tawaaf becomes void and, therefore, it must be
performed again after renewing the formal Taharat.
2. If one's Taharat is unintentionally broken after completing the
fourth round then he should discontinue his Tawaaf, renew formal
Taharat and complete the rest of the Tawaaf from the point he had
interrupted it.
3. If one's Taharat breaks unintentionally after the first half of the
Tawaaf (i.e. 31/2 rounds) but before completing the fourth round, it
is ihtiyat to actas in (2) and then perform the whole Tawaaf again
with the Niyyat: 'I perform what I owe as a complementary to the first
or as an independent Tawaaf' .
Rules for Performing Tawaaf:
Although Tawaaf can be started from a point opposite Hajar-e-Aswad, as
a precautionary measure, as illustrated in the sketch, it should be
started and Niyyat of Tawaaf performed, at least one or two paces
before this point.
While performing Tawaafit is necessary to ensure that the left
shoulder always remains pointed towards Khana-e-Kaaba, and one's face,
chest and back should not face Khana-e-Kaaba. The two corners of "T"
shown in the sketch indicate the position of the two shoulders.
The "T" shows how to turn shoulders while performing Tawaaf. If one
happens to contravene any of the above conditions inadvertently, he
should go back some paces fromthe spot where he contravened (go
backwards without turning) and resume Tawaaf from there. The other
thing, which has tobe ensured in performing Tawaaf, is that one should
not kiss or touch the walls of Khana-e-Kaaba nor the walls of Hateem
(a semi-circle structure about 4 feet in height, also known as
Hajr-e-Ismaeel/Hateem).
In order to safeguard that one does not go out of the Tawaaf limit
(because the Haram has been recently expanded and, it is possible that
Tawaaf line may have been extended without taking into
considerationthe original Tawaaf markings) one should remain as close
to the walls of Khana-e-Kaaba and particularly Hateem as possible
without touching them because the walls of Khana-e-Kaaba are built a
little inside the original foundation of Khana-e-Kaaba.
Concerning Women:
A woman who is in menses when she wears or is already wearing Ihraam
of Umrah has to wait until her period ends to perform Ghusl and
fulfill her obligationsif there is enough time for her to complete the
Umrah.
If the period continues until the time of wearing the Ihraam of
Hajj-e-Tamattu, there are two options open to her:
1. If the menses start when she is wearing Ihraam then the Niyyat
should be changed from Umra-e-Tamattu to Hajj-e-Ifrad (Individual).
After fulfilling the required rituals of Hajj-e-Ifrad she has to
perform, if there is an opportunity,Umra-e-Mufrida with a Niyyat of
Wajib.
2. If her monthly period commences when she isalready in the state of
Ihraam then she has the choice either to perform Hajj-e-Ifrad as in
(1) or complete the acts of the Umra-e-Tamattu without Tawaaf and its
Namaz. She would wear Ihraamfor Hajj-e-Tamattu and when she comes back
from Mina after completing other rituals, perform her Tawaaf of Umrah
before that of Hajj. In case the bleeding does not stop even after
returning from Mina, she has to appoint some one as her agent to
complete a Tawaaf on her behalf and complete the other rituals
herself.
Compulsory matters in Tawaaf:
1. One must be in Taharat,i.e. Wudhu or Ghusl.
2. The clothes of Ihraam must be free from Najasat. Even a dot of
blood, which is normally allowed in prayers, is not allowed in Tawaaf.
3. One must have been circumcised.
4. The body must be adequately clothed so as to hide the genital
organs, as required in prayers.
5. The Ihraam clothes must be Mubah (not Ghasbi), i.e. must be free
from all financial obligations and debts inclusive of Khums and
Zakaat. Rules of doubts in Tawaaf:
1. If the doubt occurs after the Tawaaf is overabout the number of the
circles around the Khana-e-Kaaba, no attention is to be paid to it and
the Tawaaf is correct.
2. If the doubt is about the number of circles around the
Khana-e-Kaaba, i.e. whether a certain circle is the sixth or the last
one, the fifth or the sixth one and so on, the whole Tawaaf will be
considered invalid and should be repeated.
3. In case one is certain ofwalking seven times, but doubts whether
some additional ones are made or not, he need not pay any attention to
his doubt except if the doubt is before completing the last circle
around the Khana-e-Kaaba, in which case, apparently,the whole Tawaaf
will be in-valid. He should perform it again. Tawaaf boundaries:
1. The Tawaaf should be performed outside the walls of Khana-e-Kaaba
and the C shaped wall of Hajr-e-Ismaeel.
2. One should not pass over the protected dwarf walls of the
Khana-e-Kaaba or touch the wall of Hajr-e-Ismaeel or stretch hands
over it. If this is done, that part Tawaaf is invalid and one has to
return to theplace where the mistake was made and after completion the
whole Tawaaf needs to be repeated. Muwalaat: All the seven rounds
should be completed one after the other without stopping.
Mustahabaat/Recommended of Tawaaf:
1. To read Zikr, Qur'an or Duas during Tawaaf. For details refer to
Manasik-e-Hajj.
2. To salute Hajar-e-Aswadwhen reaching in line with it on every round
with the hands raised towards it and saying, "BISMILLAHI ALLAHU AKBAR"
.
3. To be barefooted.
4. To take short steps.
5. To walk with complete ease and peace of mindand with full
reverence:neither too fast nor tooslow.
6. To avoid all the forbidden things in Namaz.
7. To do Tawaaf during Zohr.
8. If possible close eyes during Tawaaf.
9. To be as near the Khana-e-Kaaba as possible without violating the
rules mentioned earlier.
03. Salaat Al-Tawaaf/Prayer of Tawaaf: It is the third compulsory act
of Umrah.It consists of two Rak'ats like that of morning prayers. It
must be prayed immediately afterthe Tawaaf near Makam-e-Ibrahim.
To omit this prayer invalidates one's Hajj because it will also cause
the invalidity of Sayee, which depends on the validity of the prayer
of Tawaaf.
If this prayer is forgotten and is remembered after Sayee it has to be
said then without needing to make Sayee again, although it is better
to doanother Sayee. If one remembers it during the Sayee should leave
the Sayee and say the prayer and then complete his Sayee from the
point he had left. In case one remembers it when he is out of Makkah
he must come back to complete it in the prescribed place. Ifthis is
not possible, then he has to do it at the place it is remembered.
Intention (Niyyat) can be expressed in these words: "I pray the two
Rakaat Salaat Al-Tawaaf for Umra-e-Tamattu Hajjatul Islam Wajib
Qurbatan ilallaah."
Salaat Al-Tawaaf can be prayed either audibly (Jahri) or in whisper (ikhfati).
03. Sayee: It is the fourth compulsory act of the Umrah. If it is
omitted intentionally, it causes the Hajj to become void, regardless
of whether one knows this rule or not.
Sayee means walking from Safa to Marwah andback seven times. Thus the
walk begins at Safa and ends at Marwah. Starting from Safa one should
walk to Marwah and this constitutes one walk, from Marwah back to Safa
the second and soon up to seven walks finally ending at Marwah.Sayee
must be performedafter Tawaaf and its prayers. During Sayee it is
necessary to face the direction one is going towards else it becomes
invalid. But there is no harm in turning a bit on either side.
Sayee and its prayer mustnot be delayed after Tawaaf without a valid
reason. Nevertheless in case of severe heat or tiredness it can be
postponed till nightfall but not until the next day.
In general the rule of doubts about the numberof movements of Sayee
isthe same as those of the circles of walking aroundthe Kaaba, i.e., a
doubt about its number tendersit invalid and has to be performed
again.
Intention (Niyyat) can be expressed in these words: "I walk from Safa
to Marwah, and Marwah to Safa seven times for Umra-e-Tamattu for
Hajjatul Islam Wajib Qurbatan ilallaah."
It is better to ascend and descend the mountains of Safa and Marwah on
each movement. Also it is better to be in Tahaarat but it is not
Wajib.
One who cannot make Sayee himself or on somebody's shoulder or on a
hand carriage, can appoint an agent to do Sayee on his behalf.
It is allowed to rest for a short period at Safa or Marwah. At a
certain distant between Safa andMarwah, between the two Minarets
decked by green light, it is Mustahab for men to trot (like jogging)
and for women to walk faster. This action is known as Harwala.
Mustahabaat/Recommended of Sayee:
1. To be with Tahaarat i.e.Wudhu or Ghusl.
2. Before performing Sayee to kiss or make salaam to Hajar-e-Aswad.
3. Before performing Sayee to drink the water of Zamzam and pour it on
one's body.
4. To proceed to Safa for Sayee through the doorfacing Hajar-e-Aswad
called Babus-Safa.
5. To go with peace of mind and reverence.
6. To climb the steps of Safa and to kiss the corner of the stone of Safa.
7. To thank the Almighty and praise Him and remember His kindness.
8. To read Duas and Zikr during the walk. For Duas refer Manasik-e-Hajj.
05. Taqseer or Halaq: It is the fifth compulsory act of Umrah and
means cutting some nails of hands or feet or the hairsof head, beard
or moustache.
Intention (Niyyat) can be expressed in these words: "I perform
taqseerto become MUHIL (To make Halaal for myself whatever was
forbidden for me during Ihraam) from Ihraam of Umra-e-Tamattu for
Hajjatul IslamWajib Qurbatan ilallaah."
The only prescribed way to legally come out of thestate of Ihraam of
Umra-e-Tamattu is Taqseer. To shave one's head is forbidden at this
juncture. In case one shaves the head, the expiation is one sheep, if
it is done willfully and knowingly. However, it ismustahab to expiate
even if done by error. It is not necessary to do Taqseer immediately
after Sayee. One is allowed to do it anywhere he wants. If Taqseer is
omitted willfully, one's Umra-e-Tamattu becomes void and, apparently,
his Hajj becomes Hajj-e-Ifrad (Individual Hajj). As a result he has to
complete another individual Umrah after this and ihtiyatan perform
another Hajj the following year.
If it is omitted because offorgetfulness and one has worn Ihraam for
Hajj,his Umrah will be valid and ihtiyatan one sheep should be given
in expiation.
Tawaaf-Un-Nisa:
Tawaaf-Un-Nisa (The Tawaaf of Women) is not an essential part of
Umra-e-Tamattu, but if desired it can be performed in addition to the
other rituals of Umrah with the Niyyat of Ihtiyat (Raza-e-Mattlubi).

PROHIBITED (HARAAM) ACTS IN IHRAAM

01. Hunting: Remember that hunting within the sacred area around and
in Makkah, known as the Haram, is always forbidden. It is not confined
to Ihraam. When in Ihraam, hunting anywhere else is also forbidden.
You are allowed to kill scorpions, pythons, poisonous snakes and rats.
If one is attacked by a wild animalit is allowed to kill it. You are
allowed to fishing or slaughter domestic fowls such as goats, sheep,
camels, etc.
The kaffara (expiation) for killing an ostrich is a camel, a wild cow
a cow, a deer or rabbit a sheep. There is expiation of a sheep also
for killing a fox as a matter of precaution (Ihtiyat).
02. Sexual intercourse: Sexual intercourse, or any acts of courtship,
which would arouse sexual desire, is forbidden. Even lustful glance at
ones own wife or husband or any other lady or man who is Na-Mahram is
forbidden. The expiation is one camel or a cow or a sheep in that
order of affordability.
03. Masturbation: To masturbate in any form, this includes all methods
of self-abuse. It has the same precept as sexual intercourse. If it is
done in the state of Ihraam for Hajj-e-Tamattu before staying in
Mashar (Muz-dalifa), the Hajj becomes null and void. All the required
rituals must be completed and the Hajj must be repeated the following
year. But if it is because of looking at or imagining a woman,
although the expiation is as stated above, the Hajj or Umrah remains
valid, but observing precautionis better, i.e. it is Ihtiyat to repeat
the Hajj the following year.
04. Kissing: Kissing one's wife or any other womanwith lust and semen
is discharged; the expiationis one camel that has completed 5 years.
If it is done without lust the expiation is one sheep.
05. Touching: Touching one's wife or any other woman with lust, the
expiation is one sheep. If it is without lust then there is no
expiation.
06. Romancing: Romancing with one's wife or any other womanas a result
of which if semen is discharged the expiation is one camel that has
completed five years. Likewise, for looking at a strange woman with or
without lust as a result of which semen is discharged the expiation is
a camel that has completed five years, if he is rich, a cow if he is
middle class, a sheep if he is poor.
07. Marriage contract (Nikah): To read Nikah forhimself or for others
regardless of whether the other person is in Ihraam or not. This
applies to Muta'a as well. While in all cases the Nikah is batil, the
expiation is Ihtiyatan (precautionary) one sheep. To become witness to
somebody's Nikah is also forbidden.
08. Un-desired smell or odor: To close ones nose or nostrils from bad
smellor odor is not allowed. The expiation of doing sois one sheep.
However, there is no objection if one hastily passes away from the
unpleasant odor.
09. Perfumes: To use perfume or apply it on ones clothes. Perfumes
like Saffron, Camphor, Cloves, Cardamom, Amberand all their uses are
forbidden. Eating and drinking sweet smelling food or fruits like
apples etc. is allowed but it is essential to avoid smelling when
eating or drinking them. As a resultof such willful action an
expiation of one sheep becomes due. There is noobjection to smelling
natural sweet smell coming from the Kaaba.
10. Sewn clothes: It is Haram for men to wear sewn or stitched clothes
in Ihraam. Their clothes must not have sleeves or seams. However,
belts with sewn pockets for keeping money, traveler's cheques,
passports and other valuables, slung around the shoulders or worn
around the waist are allowed. Similarly, Herniabelts can be worn. One
is not allowed to fasten the Ihraam with pins or a needle or anything
of that sort. You cannot even tie a knot. There is no objection to
covering the body, except the head with any cloth while sleeping.
Ladies are allowed to wear all types of sewn clothes during Ihraam,
except forthe hand gloves and wear a veil. The expiation for violation
of this rule is one sheep.
11. Surma: To apply black surma (eyeliner) in the eyes for cosmetic
purposes are strictly forbidden for men and women. If it is neither
black nor for any cosmetic or beautifying purposes, then it is
allowed. The expiation ofviolation is one sheep.
12. Make up/Ornament: All methods of self-beautification, eitherby use
of cosmetics or by ornaments is forbidden. A ring worn for the Niyyat
of thawab, like a Firoza or Aqeeq or Dhoor-e-Najaf is permissible.
Ladies must also refrain from wearing ornaments, except those they
usually wear. But even these must not be displayed to men, even to the
husband. This violation costs one sheep in expiation.
NOTE: If a person is wearing a golden tooth for beauty only, it should
be removed if possible.
13. Henna: To apply henna (Indian Myrtle) is Haraam during Ihraam.
Itshould not be applied even before Hajj, if the color will remain
when wearing Ihraam. The expiation for the violation is Ihtiyatan
(precautionary) one sheep.
14. Mirror: To look into a mirror for cosmetic reason, which means to
appreciate ones looks and features, including combing hair etc., are
forbidden. The expiation of this violation is one sheep. If a driver
wearing Ihraam has to refer to the mirrors of hiscar or bus as he
drives, there is no objection. Spectacle glasses are allowed provided
they are not worn for fashion or beautification, thoughthis should be
avoided if possible.
15. Lying and abusing: To tell lies or abuse and scorn is always
forbiddenbut when in Ihraam it becomes all the more undesirable and
Haraam. Similarly, it is Haraam to boast or brag about onesown
superiority or excellence, with an intention to belittle or under
estimate the others.
Note: This means one has to be very careful not to use abusive, foul
or obscene language in ordinary conversation. If this is done the
expiationis one cow for violation of this rule.
16. Swearing: To take an oath or to swear in any form, particularly
saying LaWallah, Balaa Wallah (no, by God or yes, by God) is Haraam.
The expiation is Istegfaar, (repentance) for the first and second
time, and a sheep for the third time.
The following cases are exceptional.
a) That it is intended to prove thereby some rightor to make the wrong
public to others.
b) That is not meant to swear thereby, but is merely expressing
respect and love.
There is no expiation for a right swearing, provided, it is not more
than twice, and otherwise, the expiation is one sheep. If it is a
wrong swearing, the expiation is one sheep for the first time, for the
second time two sheep and a cow for the third time.
17. Shoes and socks: It is forbidden for men to cover the upper part
of the feet from the toes to the ankle. So, men must not wear socks or
full shoes. Women can wear them, (although); it is better for women to
avoid wearing socks. The expiation for men violating of this rule is
one sheep.
18. Killing insects: It is forbidden to kill insects or even throwing
them down or brush-off an insect originating from one's own body e.g.
parasites, lice, bugs, fleece, etc. There is no harm to transfer them
from one place to another and the expiation for this rule being
violated is to give a handful of food to the poor.
19. Pulling out of a tooth: To have your tooth extracted even if there
is no bleeding due to it. The expiation for violating this rule is one
sheep. (Marhum Ayatoullah Abul Qassim El Khui did not lay emphasison
this. He said this is permitted).
20. Blood: To take out blood from ones own body, or to cause any
bleeding by scratching orbrushing the teeth etc. is Haraam. However,
if this becomes in evitable for relief from any distress, itis
allowed. The expiation for ignoring this rule is one sheep. Note: One
should use salt to brush teeth rather than scentedtoothpaste.
21. Covering of the face: In the state of Ihraam, women are not
allowed to cover their faces with a mask or veil, not even partly,
though they must cover their faces from Na-Mahram by hanging their
head-covering over their faces down to the nose or chin without
touching the face. While saying her Salaat/Namaz, they may cover part
of their forehead etc., in an effort to cover her head and hair fully,
but after Salaat/Namaz, she has to see that her face is not covered
even partially. She must also refrain from immersing her headin water.
Men are not allowed to cover their face at all; their ears mustalso be
visible. Men must not carry any baggage on their heads (fearing their
head may be covered), nor dip themselves in water. However, a
handkerchief or strip of cloth tied on the forehead for relief from a
headache is allowed. The expiation for this violation is one sheep.
NOTE: When sleeping if the face is covered unintentionally, there is
no objection but the cover must be removed immediately, if it is
realized.
22. Ointment: It is forbidden to apply any kind of ointment to the
body, whether it has a sweet smell or not. If however, it becomes
necessary for medical reasons it is allowed. The expiation for this
violation is one sheep.
23. Removing Hairs: To remove or pluck hair from ones own body, or
from another's body, regardless of whether the other fellow is in
Ihraam or not. The expiation for this is a handful of grain to poor.
There are four exceptionsto this.
i) If hair falls itself, while doing Wudhu or Ghusl, there is no objection.
ii) If one's hair has grownto his/her eyelid and is causing distress
and agony, one may remove it.
iii) If the removal of hair becomes inevitable for any good reason and
valid reason. But if due tothe hair, there are too many lice on the
body, and it becomes necessaryto remove the hair so as to be relieved
of the parasite.
iv) You are allowed to stroke your hair or beardor slowly scratch your
body, if you know that bydoing so, no hair would fall, and no bleeding
would be caused.
24. Travel/Shade: Men arenot permitted to travel under any kind of
shade or shadow, be it the hood of a car, an umbrella or walking in
the shadow of a car, bus, caravan or aircraft. All traveling must be
under the open sky. Shades are permitted at the time of resting or
taking a respite on the way. You can ward off sunrays by cupping one
hand. The meaning of refraining from shade or shadow is that men must
not protect themselves from sunrays, cold, heat or rain. So it is not
only the head, which must not go into shade, it is the whole body.
Once you are in Makkah, you are allowed to go under shade or shadow,
even before you have found your accommodation or place of abode.
Women, children and such men who fear that exposure would disable them
or render them very sick, are exempted. But for such men, the
expiation (kaffara) will have to be given in spite of the validexcuse
they may have. The expiation for this violation is one sheep.
According to Ayatoullah Syed Seestani, he allows men to travel in
closed bus during the night. Men may follow his rulings if they are
doing his Taqleed.
25. Cutting of nails: Cutting of nails either whole or partly is not
allowed unless the nail is causing pain. The expiation (kaffara) for
each fingernail being cut is a handful of food/grain to the poor.
Ifall nails of the hands are cut in the same place, theexpiation
(kaffara) will be one sheep. The same is true of feet. If the nails of
both the hands and feet are cut in the same place, the expiation will
be one sheep. If one cuts the nails of his hand in one place and the
feet in another place the expiation will be two sheep.
26. Carrying of weapons: One is not allowed to carry any weapons such
as swords, spears, guns, etc., unless it is absolutelynecessary. There
is no harm in carrying a knife, etc., for cutting fruits, etc.The
expiation for violating this rule is one sheep.
27. Uprooting trees: To uproot, pluck or cut the grass, leaves of the
trees and all that grows from the earth in Makkah and around it, is
not allowed. This is forbidden during Ihraam and also without Ihraam.
28. There are certain acts,as detailed below, which are prohibited all
the time whether one is in Ihraam or not;
a) Hunting.
b) Uprooting or cutting whatever grows in Haram. But there is no
objection if a plant is uprooted unintentionallywhen passing by Haram,
except
(I) Palm or fruit bearing trees.
(II) The grass that is usually fed to the animals.
The expiation for uprooting, or cutting a tree is the cost of the
treebut there is no expiation for grass.
NOTE: All the expiation can be paid in Makkah orat home, except the
expiation of hunting which must be paid in Makkah.

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SIGNIFICANCE OF HAJJ

Hajj as an obligatory act of worship (Ibadat) means to visit the
Kaa'ba in Makkah on the specified dates in the month of Thul-Hijjah
and perform the religious rites in accordance with the Islamic Laws.
Obligation of Hajj
Any man or woman, who fulfills the following qualifications, has a
religious obligation (Hajjatul Islam or Wajib Hajj) to perform Hajj
once in a lifetime.
1. Must have attained puberty (Baligh/Bulugh), girls 9 years of age
and boys 15 years of age.
2. Must be A'Aaqil, means being sane and of sound mind.
3. Must be free from bondage.
4. Must be healthy.
5. Must have enough timeto travel to Makkah and perform Hajj within
the required days.
6. Must have enough funds (Istita'ah) for traveling and for all Hajj
expenses, as well as enough money to leave behind or be able to make a
living on his return to maintain himself and his dependants during
Hajj and after it.
If he has dependents, he must be able to maintain himself and his
family. Upon his return, he must have enough means to maintain himself
and his family. The journey to Hajj and returning from it must not
involve any danger to the security of his life, wealth and family. One
intending to go to Hajj must be healthy. If he is infirm or old or has
any other justifiable excuse Hajj would not be Wajib, though if other
conditions were fulfilled, however, he must send someone as his Naib
(agent representative). Ample time must be therefor one to prepare to
go to Hajj, and to perform allthe obligatory acts. If other conditions
of Hajj are met, while time is limited or extraordinary effort is
involved, one has to keep the money unused until the following year
for the purpose.
Performance of Hajj is WAJIB-E-FAURI. When above conditions are
fulfilled, Hajj becomes Wajib immediately. To postpone it without any
reasonable excuse is among the major sins. Hajj must be performed in
the same year of Istita'ah, and it continuesto remain obligatory in
the ensuing years as longas it has not been performed.
Types of Hajj
There are three kinds of Hajj:
1. Hajj-e-Tamattu (Advantageous Hajj). This is commonly known as Wajib
Hajj and will be dealt with in detail. In Hajj-e-Tamattu, Umrah is
performed before the Hajj. The pilgrim removesIhraam after Umrah on
the 8 th of Thul-Hijjah andre-enters into the state ofIhraam again for
Hajj.
2. Hajj-e-Ifrad/Mufrad (Individual Hajj). All conditions of the
Hajj-e-Ifrad/Mufrad are same. One enters into the state of Ihraam for
Hajj only and Umrah can be performed after the Hajj.
3. Hajj-e-Qiran (CombinedHajj). This is applicable only to persons who
are resident within a radius of 16 Farsakh or 88 km Sharii of Makkah
(Each Farsakh is about 5.5 km). In this Hajj, the pilgrim enters into
the state of Ihraam for both Hajj and the Umrah at one time.
Miqats
Miqats are specific places (appointed by Sharia) in Saudi Arabia, on
the way to Makkah, which a pilgrim cannot cross without first wearing
Ihraam.
1. Dhul-Hulaifa in the North (or commonly known as
Masjid-e-Shajarah/Abar Ali). This is the Miqat, used by pilgrims who
first go to Medina. It is about 7 km from city of Medina on the way to
Makkah.
2. Al-Johfa in the North-West for those going to Makkah from Jeddah.
(Or,if it is difficult to go to Masjid-e-Johfa because of a valid
reason, one cango to Rabigh, which is Mahaz-e-Miqat (in line of Miqat)
and put on Ihraamthere). It is about 115 Km from Jeddah on the way to
Medina. Pilgrims arriving from Egypt, Syriaand Southern Africa are
required to enter into the state of Ihraam at thisplace.
3. Zat Irq in the North-East. Located about thirtymiles from Makkah,
the pilgrims coming from Iraq and by land from theeastern side enter
into the state of Ihraam at thisplace.
4. Qarn al-Manazil, located about 40 miles to the East of Makkah, the
Pilgrims arriving from Yemen and by sea enter into the state of Ihraam
at this place.
5. Yalamlam in the South-East, which is the Miqat for those who come
via the Yemen.
6. Taneem (Masjid-e-Umra), this place is near Makkah and acts as Miqat
for people living inMakkah. If someone is living in Makkah and wants
to perform Umra then he should go to this place, enter into the
stateof Ihraam and then return to Makkah so that the condition of
travelingfor the pilgrims is also fulfilled. The Holy Prophet (S.A.W.)
has said:"Part of the worship of Hajj and Umra is to travel in the way
of Allah and togo out of the city."
Ihraam on the Airplane
Since Jeddah is not identified as one of the prescribed Miqats nor
Mahaz-e-Miqat, it is, therefore, not sufficient to put on Ihraam in
Jeddah. If one wishes to travel to Makkah from Jeddah then Ihraam has
to be worn by NAZR in one's own country or in the Airplane at a
distanceapproximately one hour before reaching Jeddah. In this case,
one will haveto pay KAFFARA (for gents only) for traveling under
shade. Nazr should be made in this manner: Allah has the right over me
that I should become Muhrim from here.

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Santa Banta visited Gandhi Stadium

Santa and Banta visit Gandhi Indian Stadium.
Santa: Why are all these people running?
Banta: This is a race, the winner will get the cup.
Santa: If only winner willget the cup, why are others running?

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WHAT IS HAJJ?

The pilgrimage (Hajj) is
1) One of the most important pillars of Islam.
2) A principal means of obtaining proximity to the Almighty.
3) One of the most difficult physical forms ofworship.
4) So, vital that one who does not perform Hajj will be barred from Heaven.
The main aim of human creation is to recognize God and attain a stage
of acquaintance and love for Him and this depends on the purity and
loftiness of the human soul. i.e. The purer the soul becomes the more
love will it have for the Almighty.
This stage of love can be attained by abstaining from desires and
refraining from worldly pleasures and distractions, and by exerting
oneself in the rigorous self-training activities for the sake of God,
and, remembering him continuously. For thispurpose the Almighty
haslegislated certain forms of worship (Ibadat).
a) Those involving the expenditure of wealth for His sake e.g. Zakaat
and Khums which serve to sever the deep attachments to worldly
possessions.
b) Those involving abstinence from desires and pleasures e.g. fasting.
c) Those related to His remembrance and diverting total attention
towards Him e.g. Salat/Namaaz.
But Hajj involves all theseand more, such as,
i) Leaving one's hometown.
ii) Physical exertion.
iii) Expenditure of wealth.
iv) Renewal of the covenant with God.
v) Circumambulation (Tawaaf).
vi) Supplication (Dua).
vii) Prayers (Salat/Namaaz).
And others like throwing pebbles, running between Safaa and Marwah etc.
Those who wonder at these actions do not realize that when we do not
know the hidden meanings and reason of certain commands, we manifest
more complete obedience and total submission to the Absolute Master in
carrying out those orders. Those actions whose secrets we have been
successful in understanding, our soul, besides obeying the Master's
commands, is also inclined and pleased in performing them. Thus, it is
only for Hajj that the Holy Prophet (S.A.W.) is reported to have said,
"O Almighty, I have responded to your call for Hajj with complete
submission andhumility."
Furthermore, the Hajj constitutes the congregation of people from all
parts of the world, in the place whererevelation was repeatedly sent
down to the Holy Prophet (S.A.W.),where the beloved (Khaleel) of God
resided, where angles used to descend every now and then. In fact, it
is the holyplace, which has been the abode of the majorityof the
Prophets.
Here the leader of the Holy Prophet (S.A.W.) wasborn, his holy feet
walked; and the Almightyhas chosen it for His house so that people
should pray towards it. He has sanctified its surroundings and has
kept Arafah in the beginning of the Holy Land. He has prohibited
hurting animals and uprooting vegetation there in as a mark of respect
to the holiness of the land. He has designedit to be like the throne
of Kings so that visitors from far off lands, disheveled and dusty,
should remain there in humility to the Absolute Monarch realizing the
fact that He is above all needs of time and space. While such a
congregation leads to new acquaintances, meeting with virtuous
personalities and stimulates quicker response to supplications(Dua),
it invariably reminds of the Holy Prophet (S.A.W.) and his efforts at
spreading the Word of God. In this way one attains purity of the soul.
The intention for Hajj
1. The intention (Niyyah) must be pure and sincerefor the sake of God
only, but not for any other worldly motives, such as,
1) Showing off (Riyaa).
2) Avoiding rebukes for not performing Hajj.
3) Fear of poverty for it isknown that one who does not perform Hajj
is afflicted with poverty.
4) Business prospects, etc.
All these other motives destroy the sincerity (Ikhlaas) of the deeds
and deprive one of the promised rewards. It is foolish to undertake
all this rigor and expense only to end up in Damnation because the
motive was adulterated.
2. One should sincerely repent of past sins and clear all the dues,
(Huquq-un-Naas), and cleanse himself of all distractions so that the
mind is easily turned towards God. One should write his will and
prepare for the journey to the Hereafter as he leaves his house,
relatives, friends, and possessions behind.
3. One should remember the majesty of the House and the Absolute
Owner, and that one has chosen to leave family, friends, and
possessions for the lofty and noble purpose of visiting a House,
whichthe Almighty has designed as a sanctuary for all people. Hence
this journey differs from all other worldly journeys. The pilgrim is
one of those who have responded willingly to the invitation made by
the Almighty's messenger.
4. The pilgrim should freehimself of all matters, which tend to worry
him so his total attention is towards the Almighty.
5. Any financial loss or physical affliction in this journey should be
greeted happily, for, it is a sign of acceptance of Hajj.
6. The Pilgrim should ensure his earnings are acquired through lawful
means and he should be liberal in expenditure, not extravagant
(Israaf) though. But spending forthe needy and deserving is not
extravagance as it has been reported that there is no goodness in
extravagance and no extravagance in goodness!
7. He should behave courteously towards his fellow travelers, smiling
and talking gently with them, avoiding harsh words, abuses or vain
talk. He should be humble to the other guests of the Almighty.
Magnanimity does not only mean not to hurt others but also to
endurewhen others hurt.
8. He should be disheveled and dusty, avoid cosmetics or any cause of
pride and beauty, and if possible, travel on foot, especially from
Makkah to Mina, Masher and Arafah, not as a means to avoid
extraexpenses (in which case, transport is better!) rather for
exerting oneself for the sake of God, except if it affects other
worship (Ibadat) orsupplication (Dua).

SOME OF THE SPIRITUAL ASPECTS OF DIFFERENT ACTS (ARKANS) OF HAJJ

When one enters the desert and sees the mountain-roads and other
obstacles of travel, he should remember the time of his departure from
this world and the obstacles he will face in the world of Barzakh
andMahshar (where we all will be gathered). The lonely path should
remind one of the loneliness in the grave; likewise, the fear of
highway robbers and wild animals should remind one of the fears of
punishment in Barzakh.
On arrival at Miqat, while wearing the Ihraam, one should remember the
occasion when he will bewrapped up in Kafan (which resembles the
Ihraam) with which he will present himself before the Almighty.
The Talbiyah is a response to the invitation of the Almighty, though
while hoping for acceptance of his response, he should also fear its
rejection, i.e. getting a reply of "Laa Labbaik wa laa sa'daik": your
response is rejected!
Thus one should repent of his utterly worthless deeds and hope only
for His grace and forgiveness. The recitation of Talbiyah marks the
beginning of Hajj, which is a delicate situation, for, it is narrated
that when the 4 th Imam Zain ul-Abideen (A.S.) wore the Ihraam, and
mounted his ride, hiscolor turned pale and his whole body trembling,
and he could not recite the Talbiyah. When askedwhy he did not recite
theTalbiyah, the Imam replied: I fear that the Almighty may answer
with "Laa labbaik wa laa sa'daik" (your response isrejected!). When
the Imam did finally recite the Talbiyah, he fainted and fell from his
mount on to the ground. He wasbrought back to consciousness and
mounted the animal again. This occurred often till he finished the
Hajj.
When one hears people reciting the Talbiyah, oneshould realize that it
is the response to the Almighty's call in the Qur'an: "And proclaim
among men the Pilgrimage: they will come to you on foot and on every
lean camel, coming from every remote path" (Sura al-Hajj, 22:27); and
from this call one should remember the Blowing of the Trumpet when all
people will issue forth from their graves towards the place of
Judgment on the Day of Qiyaamah.
When one enters Makkahhe should remember thathe has entered a holy
place wherein everyone is afforded peace and security, and the hope
that thereby he will be saved from Eternal punishment. He should be
concerned about his salvation and forgiveness. Of course, at all times
he should hope for forgiveness, as indeed, the House is a dignified
place, the Absolute Owner is Infinitely Generous, His Mercy is
All-encompassing and He does treat his guests in a most befitting
manner.
In the majestic House of God, one should imagine beholding the Owner,
and hope that as he has been successful in seeing the House, he will
also besuccessful in meeting the Almighty, and he should thank Him for
granting him such a wonderful opportunity.
When circumambulating (Tawaaf) one should fill one's mind with
respect, love, hope and fear, and know that making Tawaaf makes him
like Malaaika-e-Muqarrabeen who continuously make Tawaaf around the
Great Throne (A'rsh-e-Aazam). He should realize that thegeneral
purpose of Tawaaf is the circumambulation of the heart with the
remembrance of the Lordof the House. This may bethe hint thrown by the
hadeeth that Bait-ul-Ma'moor is the House in Heaven similar to Kaa'ba
on earth, around which the angels move similar to man's
circumambulation on earth.
Kissing the Hajar al-Aswad represents kissing God's hand on earth. The
people's covenant are recorded on it, for, the Holy Prophet (S.A.W.)
is reported to have said that the Hajar al-Aswad isGod's hand amongst
the creation for the pilgrim to shake hands with Him just as the
servant shakesthat of his master. And the 6 th Imam Jafar as-Sadiq
(A.S.) has said:"when the Almighty took oaths from his creatures, he
ordered the Hajar al-Aswad to take it down on earth", and, thus, we
say near it: "Amaanatee addaituha wa meethaaqee ta-a'hhadtuhu" i.e., I
have fulfilled my promiseand oath so that the Hajar al-Aswad may bear
witness to it.
And he is reported to have said, "Rukn-e-Yamanee is one of the doors
of Heaven which has not been shut from the time it was first opened."
The purpose of kissing and hugging on to the cloth of Kaa'ba or any of
its part should be to gain proximity to the almightyby loving His
House and hoping for salvation of one's body from the Hellfire, just
as a wrong-doer clings to the cloth ofa King seeking mercy
andforgiveness.
The sayee (The act of walking between the two hills - Safaa and
Marwah.) resembles a place in a King's court and uncertainty of the
Pilgrim of what the King will decree for him. And while traversing
between the two hills he should remember his running between the two
scales of deeds on the Day of Judgment.
When one reaches Arafahand sees the large crowd of people with
different languages each supplicating and beggingin his own tongue and
each carrying out duties according to his leader's instruction and
guidance,he should remember the Day of Reckoning and its fearful
atmosphere with all people lost here and there, every group underits
own leader and prophet. When these thoughts predominate, one should
raise hands insupplication and pray with all sincerity to God to
accept his Hajj and that he may be resurrected in the company of the
virtuous ones. Apparently the 12 th Imam Muhammad Al-Mahdi (A.S.) is
also present there; thus, it is not unlikely that due to the presence
of these pure souls mercy is showered on all present! Thus, there is a
hadeeth: "The worst sin is that of aman who reaches Arafah and still
feels that God has not forgiven him!"
When one returns from Arafah to Makkah and re-enters the Haram, he
should consider it as a good omen that God has accepted him by
allowinghim to enter the Haram and that He has welcomed him to His
proximity and has granted him protection from Hellfire.
When one reaches Mina for Ramy-e-Jamrah (throwing pebbles at Jamrah),
his intention should be obedience to God's commands; in such a state
he should follow the example set by the prophet Ibrahim (A.S.) when
Satan appeared before him at this place and the Almighty orderedhim to
throw pebbles at Satan i.e. one should intend throwing pebbles at
Satan.
The slaughtering of the sacrificial animal is the supreme indication
of overcoming Satan and his evil-commanding-self,and thereby freedom
from Hellfire. Thus at thatmoment he should endeavor to repent of and
refrain from bad deeds.
There is a hadeeth, whichsays "The sign of acceptance of Hajj is that
the person's condition after Hajj should be BETTER than before Hajj".
Another hadeeth says"The sign of acceptance of Hajj is refraining from
all sins previously committed and changing bad friends to good ones
and changing gatheringsfor vain purposes to gatherings for the
remembrance of God."

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Abdullah ibn Umar - Biographies of the Companions (Sahabah)

At Shaykhan, halfway between Madinah and Uhud, the thousand strong
Muslim army led by the Prophet stopped. The sun had begun to sink
beneath the horizon. The Prophet dismounted from his horse Sakb. He
was fully dressed for battle. A turban was wound about his helmet. He
wore a breastplate beneath which was a coat of mail which was fastened
with a leather sword belt. A shield was slung across his back and his
sword hung from his side.
As the sun set, Bilal called the adhan and they prayed. The Prophet
then reviewed his troops once more and it was then that he noticed in
their midst the presence of eight boyswho despite their age were
hoping to take part in the battle.Among them were Zayd's son Usamah
and Umar's son Abdullah, both only thirteen years old. The Prophet
ordered them all to return home immediately. Two of the boys however
demonstrated that they were able fighters and were allowed to
accompany the army to the Battle of Uhud whilethe others were sent
back to their families.
From an early age, Abdullah ibn Umar thus demonstrated his keenness to
be associated with the Prophet in all his undertakings. He had
accepted Islam before he was ten years old and had made the Hijrah
with his father and his sister, Hafsah, who was later to become a wife
of the Prophet. Before Uhud he was also turned away from the Battle of
Badr and it was not until the Battle ofthe Ditch the he and Usamah,
both now fifteen years old and others of their age were allowedto join
the ranks of the men not only for the digging of the trench but for
the battle when itcame.
From the time of his hijrah till the time of his death more than
seventy years later, Abdullah ibn Umar distinguished himself in the
service of Islam and was regarded among Muslims as"the Good One, son
of the Good One", according to Abu Musa al-Ashari. He was known for
his knowledge, his humility, his generosity, his piety, his
truthfulness, his incorruptibility and his constancy in acts of
ibadah.
From his great and illustrious father, Umar, he learnt a great deal
and both he and his father had the benefit of learning from the
greatest teacher of all, Muhammad the Messenger of God. Abdullah would
observe and scrutinize closely every saying and action of the
Prophetin various situations and he would practise what he observed
closely and with devotion. For example, if Abdullah saw the Prophet
performing Salat in a particular place, he would later pray in the
same place. If he saw the Prophet making a supplication while
standing, he would also make a dua while standing. If hesaw him making
a dua while sitting, he would do the same. On a journey if he saw the
Prophet descend from his camel at a particular place and pray two
rakats, and he had occasion to pass on the same route, he would stop
at the same place and pray two rakats. In a particular place in
Makkah, he once observed the Prophet's camel making two complete turns
before he dismounted andprayed two rakats. It might be that the camel
did that involuntarily but Abdullah ibn Umar when he happened to be in
the same place at another time, made his camel complete two turns
before making it kneel and dismounting. He then prayed two rakats in
precisely the same manner as he had seenthe Prophet do.
Aishah, may God be pleased withher, noticed this devotion of Abdullah
to the Prophet and remarked: "There was no one who followed the
footsteps of the Prophet, may God bless him and grant him peace, in
the places where he alighted as did Ibn Umar."
In spite of his close observance of the Prophet's actions, Abdullah
was extremely cautious, even afraid, of reporting the sayings of the
Prophet. He would only relate a hadith if he was completely surethat
he remembered every wordof it. One of his contemporaries said:
"Among the companions of the Prophet, no one was more cautious about
adding to or subtracting from the hadith of the Prophet than Abdullah
ibn Umar."
Similarly he was extremely cautious and reluctant to make legal
judgments (fatwas).' Once someone came to him asking fora judgment on
a particular matter and Abdullah ibn Umar replied: "I have no
knowledge ofwhat you ask." The man went on his way and Abdullah
clappedhis hands in glee and said to himself: "The son of Umar was
asked about what he does not know and he said: I do not know."
Because of this attitude he was reluctant to be a qadi even though he
was well qualified to be one. The position of qadi wasone of the most
important and esteemed offices in the Muslim society and state
bringing with it honor, glory and even riches but he declined this
position when it was offered him by the Khalifah Uthman. His reason
for so doing was not that he underestimated the importance of the
position of qadi but because of his fear of committing errors of
judgment in matters pertaining to Islam. Uthman made him agree not to
disclose his decision lest it might influence the many other
companions of the Prophet who actually performed the duties of judges
and juris consults.
Abdullah ibn Umar was once described as the "brother of the night." He
would stay up at night performing Salat, weepingand seeking God's
forgiveness and reading Quran. To his sister, Hafsah, the Prophet once
said:"What a blessed man is Abdullah. Should he perform Salat at night
he would be blessed even more."
From that day, Abdullah did not abandon qiyam alLayl whether at home
or on journeys. In the stillness of the nights, he would remember God
much, perform Salat and read the Quran and weep. Like his father,
tears camereadily to his eyes especially when he heard the warning
verses of the Quran. Ubayd ibn Umayr has related that one day he read
these verses to Abdullahibn Umar:
"How then (will the sinners fare on Judgment Day) when We shall bring
forward witnesses from within every community and bring you (O
Prophet) as witness against them? Those who were bent on denying the
truth and paid no heed to the Apostle will on that Day wish that the
earth would swallow them but they shall not (be able to) conceal from
God anything that has happened." (Surah an-Nisa, 4:41-42).
Abdullah cried on listening to these verses until his beard was moist
with tears. One day, he was sitting among some close friends and he
read: "Woe unto those who give short measure, those who, when they are
to receive their due from people, demand that it be given in full but
when they have to measure or weigh whatever they owe to others, give
less than what is due. Do they not know that they are bound to be
raised from the dead (and called to account) on an awesome Day, the
Day when all men shall stand before the Sustainer of all the worlds?"
(The Quran, Surah al Mutaffifin, 83: 1-6). At this point he kept on
repeating "the Day when all menshall stand before the Sustainer of all
the worlds" over and over again and weeping until he was faint.
Piety, simplicity and generosity combined in Abdullah to make him a
person who was highly esteemed by the companions and those who came
after them.He gave generously and did not mind parting with wealth
even ifhe himself would fall in want as a result. He was a successful
andtrustworthy trader throughout his life. In addition to this he had
a generous stipend from theBayt al-Mal which he would often spend on
the poor and those in need. Ayyub ibn Wail ar-Rasi recounted one
incident of his generosity:
One day Umar received four thousand dirhams and a velvet blanket. The
following day Ayyubsaw him in the suq buying fodder for his camel on
credit. Ayyub then went to Abdullah's family and asked:
"Didn't Abu Abdur-Rahman (meaning Abdullah ibn Umar) get four thousand
dirhams and a blanket yesterday?" "Yes, indeed," they replied.
"But I saw him today in the suq buying fodder for his camel and he had
no money to pay for it.""Before nightfall yesterday he had parted with
it all. Then he took the blanket and threw it over his shoulder and
went out. When he returned it was not with him. We asked him about
itand he said that he had given it to a poor person," they explained.
Abdullah ibn Umar encouraged the feeding and the helping of the poor
and the needy. Often when he ate, there were orphans and poor people
eating with him. He rebuked his children for treating the rich
andignoring the poor. He once said to them: "You invite the rich
andforsake the poor."
For Abdullah, wealth was a servant not a master. It was a means
towards attaining the necessities of life, not for acquiring luxuries.
He was helped in this attitude by his asceticism and simple
life-style. One of his friends who came from Khurasan once brought him
a fine elegant piece of clothing:
"I have brought this thawb for you from Khurasan," he said. "It would
certainly bring coolness to your eyes. I suggest that you take off
these coarse clothes youhave and put on this beautiful thawb."
"Show it to me then," said Abdullah and on touching it he asked: "Is
it silk?" "No, it is cotton," replied his friend.
For a little while, Abdullah was pleased. Then with his right hand he
pushed away the thawband said: "No! I am afraid for myself. I fear
that it shall make arrogant and boastful. And God does not love the
arrogant boaster."
Maymun ibn Mahran relates the following: "I entered the house of Ibn
Umar. I estimated everything in his house includinghis bed, his
blanket, his carpet and everything else in it. What I found was not a
hundred dirhams' worth."
That was not because Abdullah ibn Umar was poor. Indeed he was rich.
Neither was it because he was a miser for indeed he was generous and
liberal.

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The Woman as HumanBeing and Equal to Man

Islam was revealed at a time when a lot of people denied the humanity
of the woman;some were skeptical about it; and still others admitted
it, yet considered the woman athing created for the humble service of
the man.
With the advent of Islam,circumstances improved for the woman. The
woman's dignity and humanity were restored.Islam confirmed her
capacity to carry out Allah's commands, her responsibilities and
observation of the commands that lead to heaven.
Islam considered the woman as a worthy human being, with a share in
humanity equal to that of the man. Their single origin, their general
human traits, their responsibility for the observation of religious
duties with the consequent reward or punishment, and the unity of
their destiny all bear witness to their equality from the Islamicpoint
of view. This fact isestablished in the Noble Qur'an.
" O mankind! Be dutiful to your Lord, Who created you from a single
person (Adam) and from him (Adam) He created his wife (Eve), and from
them both He created many men and women and fear Allah through Whom
you demand your mutual (rights), and (do not cut the relations of) the
wombs (kinship). Surely, Allah is Ever an All-Watcher over you." The
Holy Qur'an, Chapter 4, Verse 1
As is stated in another verse:
" It is He Who has created you from a single person (Adam), and (then)
He has created from him his wife (Eve), in order that he might enjoy
the pleasure of living with her." The Holy Qur'an, Chapter 7,Verse 189
The Qur'an, on its part, treats this issue of equality among men
andwomen from more than one perspective.
On the purely religious level
"Verily, the Muslims (those who submit to Allah in Islam) men and
women,the believers men and women (who believe in Islamic
Monotheism),the men and the women who areobedient (to Allah), the men
and women who are truthful (in their speech and deeds), the men and
the women who are patient (in performing all the dutieswhich Allah has
ordered and in abstaining from all that Allah has forbidden), the men
andthe women who are humble (before their Lord Allah),the men and the
women who give Sadaqat, (i.e. Zakat, and alms, etc.),the men and the
women who fast (the obligatory fasting during the month of Ramadan and
the optional Nawafil fasting),the men and women who guard
theirchastity (from illegal sexual acts) and the menand women who
remember Allah much with their hearts and tongues (while sitting,
standing, lying, etc.) Allah has prepared for them forgiveness and a
great reward (i.e. Paradise)." The Holy Qur'an, Chapter 33, Verse35
On the basic social and religious responsibilities
The Qur'an establishes equality by maintaining
"The believers, men and women, are "Awliy," (helpers, supporters,
friends, protectors) of one another, they enjoin(on the people)
Al-Ma`ruf (i.e. Islamic Monotheism and all that Islam orders one to
do);and forbid (people) from Al-Munkar (i.e. polytheism and disbelief
of all kinds, and all that Islam has forbidden); they offer their
prayers perfectly (lqamat-as-Salat), and give the Zakat and obey Allah
and His Messenger. Allah will have mercy on them." The Holy Qur'an,
Chapter 9, Verse 71
In Adam's story, Divine Orders were made to him and his wife, both and equally:
"O Adam! Dwell you and your wife in the Paradise and eat both ofyou
freely with pleasure and delight of things therein as wherever you
will, but come not near this tree or you both willbe of the Zalim'n
(wrongdoers)." The Holy Qur'an, Chapter 2, Verse 35
What is new, however, about this story as given by the Qur'an is that
the temptation is blamed not on Eve but on Satan.
"Then the Satan made them slip there from (theParadise), and got them
out from that in which they were." The Holy Qur'an, Chapter 236
The reverse of The Old Testament versions. ThusEve was neither the
sole eater from the tree, nor the one who initiated the act. Rather,
the mistake was theirs both, and both of them repented and asked for
forgiveness:
"They said, "Our Lord! We have wronged ourselves. If You forgive us
not, and bestow not upon us Your Mercy, we shall be losers." The Holy
Qur'an, Chapter 7, Verse 23
Further still, some verses ascribe the trespass to Adam:
"And indeed We made a covenant with Adam before, but he forgot, and We
found on his part no firm will-power". Then Satan whispered to him
saying, "O Adam! Shall I lead you to the Tree of Eternity and to a
kingdom that will never waste away?" Thus did Adam disobey his Lord,
so he went astray." The Holy Qur'an, Chapter 20, Verse 115, 120 and
121
Equality of punishment and reward and eligibility for Paradise
The Almighty says: "That was a nation who has passed away. They shall
receive the reward of what they earned and you of what you earn. And
you will not be asked of what they used to do." The Holy Qur'an,
Chapter 2, Verse 134 and 141.
Concerning the equality of men and women in receiving rewards and the
entry of paradise, God says:
"So their Lord accepted of them (their supplication and answered
them), "Never will I allow to be lost the work of any of you, be he
male or female." The Holy Qur'an, Chapter 3, Verse 195
"And Whoever works righteousness, whether male or female, while he(or
she) is a true believer(of Islamic Monotheism) verily, to him We will
give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to
the best of what they used to do (i.e. Paradise in the Hereafter)."
The Holy Qur'an, Chapter 16, Verse 97
Financial matters
The rule of Islam abolished the conventions prevalent among many
nations which deprived the woman of the right of ownership,
inheritance, and those which createdobstacles against her exercise of
free and full control of her holdings. As a rule, Islam acknowledges
the woman's rights to all kinds of ownership, spending and channeling
of her money. It gives her the rights of inheritance, selling, buying,
renting, donating, lending, allocating property for religious and
charitable purposes, giving alms, legal transfer and mortgage, as well
as many other forms of contracts and actions.
Right to seek education
The woman's right to seek education or learning is basic and is also
guaranteed by Islamic teachings. Islam actually makes it incumbent on
the woman to seek knowledge; the Prophet (blessings and peace be upon
him) says, `seekingknowledge is incumbenton every Muslim," where"every
Muslim" obviouslyinvolves men and women on an equal footing as a rule
formalised by all authorities of jurisprudence.
Right to perform religious ordinances
The woman is also required to perform religious ordinances andforms of
worship the way the man is. Praying, fasting, Zakat (the alms
sanctifying tax), pilgrimage and all the other fundamental practices
in Islam are required of Muslims in their capacity, both men and
women, as responsible humans. Again the woman's actions are
recompensedby Allah the way the man's actions are.
Social activity
The woman is not excluded from the area of social activity; Allah says:
"The believers, men and women, are "Awliy," (helpers, supporters,
friends, protectors) of one another, they enjoin(on the people)
Al-Ma`ruf (i.e. Islamic Monotheism and all that Islam orders one to
do); and forbid (people) fromAl-Munkar (i.e. polytheism and disbelief
of all kinds, and all that Islam has forbidden)." The Holy Qur�an,
Chapter9, Verse 71.
For instance, she can give refuge for those who seek it. If she hosts
a refugee, her action is to be respected and observed. This rule
relates back to Um Hanibint Abi Talib's giving relief to a father
in-law on the day of the Conquest of Mecca by Muslims. When her
brother wanted to kill him because he was an infidel, she complained
to Allah's Messenger (blessings and peace be upon him) saying,"Allah's
Messenger, my mother's son insists on killing my refugee, Ibn Hubayra.
"The Prophet (blessings and peace be upon him) replied, "We confer
asylum on him that you give refuge to, Um Hani".

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The reason for the existence of the honourable scribes even though Allaah knows all things

What is the reason for the existence of the honourable scribes even
though Allaah knows all things?.
Praise be to Allaah.
We say concerning such matters: we may or may not understand the
wisdom behind it, because we do not know the wisdom behind many
things, as Allaah says (interpretation of the meaning):
"And they ask you (O Muhammad صلى الله عليه وسلم) concerning the Rooh
(the spirit). Say: 'The Rooh (the spirit) is one of the things, the
knowledge of which is only with my Lord. And of knowledge, you
(mankind) have been given only a little'"
[al-Isra' 17:85].
With regard to these creatures, if someone were to ask us: what is the
reason behind Allaahmaking the camel in this manner, and making
thehorse in this manner, and making the donkey in this manner, and
making the human in this manner? and so on, if he were to ask us about
the reason or wisdom behind these things, we would not know. If we
were to be asked: what is the reason why Allaah has made Zuhr prayer
four rak'ahs, and 'Asr prayer four, and Maghrib three,and 'Isha' four,
and so on? We would not be able to know the wisdom behind that.
Thus we know that with regard many matters, both in the universe andin
terms of sharee'ah, the wisdom behind them is hidden from us. As that
is the case, we say: if we manage to understand the wisdom behind some
things in creation or in sharee'ah, if Allaah blesses us by enabling
us to understand it, that is additional virtue, goodness and
knowledge. If we do notunderstand that, that is not going to harm us
in any way.
Now let us go back to the question, which is what is the reason why
Allaah has appointed honourable scribes to record what we do?
The wisdom behind that is to show that Allaah has organised and
measured all things in the most perfect manner, to such an extent that
He has appointed honourable scribes to record the actions and words of
thesons of Adam; they are enjoined to watch over them and write down
allthat they do, even though He knows what they are going to do before
they do it. But this is a manifestation ofthe perfection of
Allaah'scare for man and His complete protection, and it shows that
this universe is organised in the best possible manner, and Allaah is
All Knowing, Most Wise. AndAllaah knows best.

Is Iblees a jinn or an angel?

I was just wondering if Iblis was actually a jinn or an angel. This
particular issue recently sparked my curiosity when it was presented
to me by a person I know. If he is an angel, then how is it he
disobeyed Allah, when Angels have no will of their own and follow only
Allah's command. If he is really a jinn, then itwould better explain
his disobedience as then he actually had the choice to obey or disobey
Allah.I would appreciate a response, even if it is a brief one.
Praise be to Allaah.
Ibless - may Allaah curse him - is one of the jinn. He was not an
angel for a single day, not even for an instant. The angels were
created noble; they never disobey Allaah when He commands them to do
something and they do what they are commanded. This is clearly stated
in the Qur'aanic texts which indicate that Iblees is one of the jinn
and not one of the angels. These texts include the following:
1. Allaah says (interpretation of the meaning):
"And (remember) when We said to the angels: "Prostrate yourselves unto
Adam." So they prostrated themselves except Iblees (Satan). He was one
of the jinn; he disobeyed the Command of his Lord. Will you then take
him (Iblees) and his offspring as protectors and helpers rather than
Me while they are enemies to you? What an evil is the exchange for the
Zaalimoon (polytheists, and wrongdoers, etc)." [al-Kahf 18:50]
2. Allaah stated that He created the jinn from
fire, as He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame of fire"
[al-Hijr 15:27]
"And the jinn He created from a smokeless flame of fire" [al-Rahmaan 55:15]
And it was narrated in a saheeh hadeeth that 'Aa'ishah said: the
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"The angels were created from light, the jinn were created from
smokeless fire and Adamwas created from that which has been described
to you." (Narrated by Muslim in his Saheeh, no. 2996; also narrated by
Ahmad, no. 24668; by al-Bayhaqi in al-Sunan al-Kubra, no.18207 and by
Ibn Hibbaan, no. 6155).
One of the attributes of the angels is that they were created from
light, and the jinn were created from fire. It was mentioned in the
Qur'aan that Iblees - may Allaah curse him - was created from fire.
This is what Iblees himself said when Allaah, may He be glorified and
exalted, asked him the reason forhis refusal to prostrate to Adam when
Allaah commanded him to do so. He - may Allaah cursehim - said:
" 'I am better than him (Adam), You created me from fire, and him You
created from clay'" [al-A'raaf 7:12; Saad 38:76 - interpretation of
the meaning]. This indicates that he was one of the jinn.
3. Allaah has described the angels in His Book,
where He says (interpretation of the meaning):
"O you who believe! Ward off yourselves and your families against a
Fire (Hell) whose fuel is men and stones, over which are (appointed)
angels stern (and) severe, who disobey not,(from executing) the
Commands they receive from Allâh, but do that which they are
commanded" [al-Tahreem 66:6]
"And they say: 'The Most Gracious (Allaah) has begotten a son (or
children).' Glory to Him! They [whom they call children of Allaah i.e.
theangels, 'Eesaa (Jesus) sonof Maryam (Mary), 'Uzair (Ezra)], are but
honoured slaves. They speak not until He has spoken, and they act on
His Command" [al-Anbiyaa' 21:26-27]
"And to Allaah prostrate all that is in the heavens and all that is in
the earth, of the moving (living) creatures and the angels, and they
are not proud [i.e. they worship their Lord (Allâh) with humility].
They fear their Lord above them, and they dowhat they are commanded"
[al-Nahl 16:49-50]
So it is not possbile forthe angels to disobey their Lord, because
they are protected from sin and they are naturally inclined to obey
Allaah.
4. The fact that Iblees is not one of the angels
means that heis not compelled to obey Allaah. He has freedom of will
just as we humans do. Allaah says (interpretation of the meaning);
"Verily, We showed him the way, whether he be grateful or ungrateful"
[al-Insaan 76:3]
There are also Muslims and kaafirs among the jinn. It says in Soorat
al-Jinn (interpretation ofthe meaning):
"Say (O Muhammad): 'It has been revealed to me that a group (from
threeto ten in number) of jinnlistened (to this Qur'aan). They said:
'Verily, we have heard a wonderful Recitation (this Qur'aan)! It
guides to the Right Path, and we have believed therein, and we shall
never join (in worship) anything with our Lord (Allaah).'" [al-Jinn
72;1-2]
In the same soorah, it states that the jinn said:
"'And indeed when we heard the Guidance (this Qur'aan), we believed
therein (IslamicMonotheism), and whosoever believes in his Lord shall
have no fear, either of a decreasein the reward of his good deeds or
an increase in the punishment for his sins. And of us some are
Muslims (who have submitted to Allaah, after listening to this
Qur'aan), and of us someare Al-Qaasitoon (disbelievers those who have
deviated from the Right Path)'..." [al-Jinn 72:13-14]
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer:
Al-Hasan al-Basri said: Iblees was not one of the angels, not even
for a single moment. He is the father of the jinn, just as Adam (peace
be upon him) is the father of mankind. This was narrated by al-Tabari
with a saheeh isnaad (part 3/89).
Some of the scholars said that Iblees was one of the angels, that he
was the peacock of the angels, that he was the one among the angels
who strove the hardest in worship... and other reports, most of which
come from the Israa'eeliyyaat (stories and reports from Jewish
sources), and some of which contradict the clear texts of the Qur'aan.
Ibn Katheer said, explaining this:
A lot of these reports were transmitted from the Salaf, and most of
them come from the Israa'eeliyyaat, which may be been transmittedin
order to be examined [i.e., as opposed to being accepted as is].
Allaah knows best about the veracity or otherwise of many of them.
Some of them are definitely to be rejected,because they go against the
truth which we hold in our hands. In the Qur'aan we have sufficient so
that we have no need of previous reports, because hardly any of them
are free of distortions, with things added or taken away. Many things
have been fabricated in them, for they did not have peoplewho had
memorized things precisely by heart (huffaaz) who could eliminate the
distortionscreated by extremists and fabricators, unlike this ummah
which has its imaams, scholars, masters, pious and righteous people,
brilliant critics and men of excellent memory who recorded the
hadeeths and classified them, stating whether they were saheeh
(sound), hasan (good), da'eef (weak), mawdoo' (fabricated), matrook
(tobe ignored). They identified the fabricators and liars, andthose
about whom nothing was known, andother kinds of men (i.e., narrators).
All of this afforded protection to the Prophet (peace and blessings of
Allaah be upon him), the Seal of the Messengers and the Leader of
Mankind, so that nothing would be attributed to him falsely and
nothing would be transmitted from him that he did not say or do. May
Allaah be pleased with them and make them pleased [by rewarding them],
and make the Paradise of al-Firdaws their eternal abode. (Tafseer
al-Qur'aan il-'Azeem, 3/90).
And Allaah knows best.

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Hazrat Sawdah (R.A)

After the demise of Hazrat Khadijah , the HolyProphet Muhammad was
much worried and grief stricken. He had to look after his child and
attendto the household chores, adding considerably to the agony of the
death ofhis loving wife. This also caused hindrance in his Prophetic
mission. Seeing him worried and distressed, Hazrat Khawlah bint Hakeem
, wife of Hazrat Uthman bin Maz'oon , suggested to the Holy Prophet
(Sallallahu-Alayhi-Wasallam) that he badly needed a companion to help
him in running his house and looking after his children, and proposed
the name of Hazrat Sawdah who was an elderly widow.
Hazrat Sawdah and her late husband Hazrat Sakran, were early converts
to Islam , and also had the honour of having migrated to Abyssinia.
Therefore, they were very much close and dear to the Holy Prophet
(Sallallahu-Alayhi-Wasallam). On return from Abyssinia, Hazrat Sakran
(Radhiyallahu-Anhu) passed away. Hazrat Sawdah (Radhiyallahu-Anha) was
now left a forlorn widow with a baby.
On receipt of the suggestion, the Holy Prophet Muhammad
(Sallallahu-Alayhi-Wasallam) considered it carefully. The mission of
Prophethood now demanded much time, but due to him being preoccupied
in household affairs, he could not devote enoughtime to his heavenly
mission. He therefore accepted the proposal also taking into
consideration that an early convert to Islam may be helped and
honoured, and approvedHazrat Khawlah (Radhiyallahu-Anha) to negotiate
for his marriage with Hazrat Sawdah (Radhiyallahu-Anha).
Proposal to Hazrat Sawdah
Khawlah (Radhiyallahu-Anha ) went straight to Hazrat Zum'aa bin Qais ,
the father of Hazrat Sawdah (Radhiyallahu-Anhuma), and after
exchanging compliments conveyed the message ofthe Holy Prophet
Muhammad (Sallallahu-Alayhi-Wasallam). Hazrat Zum'aa
(Radhiyallahu-Anhu) was much pleased and remarked that: "Hazrat
Muhammad (Sallallahu-Alayhi-Wasallam) comes from a very respectable
family and is a perfect gentleman and that any father would feel proud
of marrying his daughterto him." He further suggested to Hazrat
Khawlah that Hazrat Sawdah should also be consulted in this
connection. Hazrat Khawlah then went to Hazrat Sawdah and conveyed the
message ofthe Prophet (Sallallahu-Alayhi-Wasallam) and added that
Hazrat Sawdah had already obtained the approval of her father for the
marriage. Hazrat Sawdah[Radhiyallahu-Anha ] expressed her consent and
happiness in the marriage. The marriage was settled and Hazrat Sawdah
was married with Prophet Muhammad(Sallallahu-Alayhi-Wasallam ). The
Nikah Khutbah (sermon) was read by Hazrat Sawdah's (Radhiyallahu-Anha)
father himself. Hazrat Sawdah was 55 at the time of this marriage.
By this marriage the house of the Prophet (Sallallahu-Alayhi-Wasallam)
was once more aglow with warmth and happiness. Hazrat Fatimah and
Hazrat Umme Kulsoom (Radhiyallahu-Anhuma ) were the two orphaned
daughters of Prophet[s.a.w.] Hazrat Sawdah (Radhiyallahu-Anha) used to
love these two daughters very affectionately, so much so that nobody
could even doubt that she was not their real mother. Hazrat Sawdah
(Radhiyallahu-Anha) had no children from the Prophet
(Sallallahu-Alayhi-Wasallam ) However, from her first husband (Hazrat
Sakran )she had a son named Hazrat Abdur-Rahmaan (Radhiyallahu-Anhu).
He fell a martyr fighting in the battle of Jalula.
Narrations of Hazrat Sawdah
Five traditions are said tohave been narrated by Hazrat Sawdah
(Radhiyallahu-Anha). Out of these one finds place in Bukhari Hazrat
Sawdah (Radhiyallahu-Anha) was generous, hospitable, kind and
affectionate. Hazrat Umar(Radhiyallahu-Anhu) once sent her a purse
fullof Dirhams, she at once distributed those coins. She was
distinguished in self-sacrifice. She was ready to forego her rights
and privileges for the sake of others. She was also jovial by
nature.Hazrat Sawdah used to please the Prophet
(Sallallahu-Alayhi-Wasallam) and her friends through healthy jokes and
jest.

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Signs of Allah in Plants

We see trees everyday and everywhere; however, have you ever thought
how water reaches the farthest leaf on the top branch of a lofty tree?
We can have abetter understanding of the extraordinary natureof this
by way of a comparison. It is impossible for the water in a tank in
the basement of your building to climb to higher floors without a
hydrophoric tank or some other powerful engine. You cannot pump water
even to the first floor. Therefore, there should also be in trees a
pumping system similar to the hydrophoric engine. Otherwise, since
water would not be able to reach the trunk of the tree and the
branches, trees would soon die.Allah has created each tree with all
the necessary equipment. Moreover, the hydraulic system in many trees
is too superior to be compared to the building in which one lives.

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How to be successful in life

How to obtain success and prosperity in this world and hereafter.What
kind of success or prosperity that islam want the ummah islam gain in
thisworld.
Praise be to Allaah.
Peace of mind, contentment, happiness and freedom from worries and
anxiety… these are what everyonewants, and these are theways in which
people can have a good life andfind complete happiness and joy. There
are religious means of achieving that, and natural and practical
means, but no one can combine all of them except the believers;
although other people may achieve some of them, they will miss out on
others.
There follows a summaryof the means of achieving this aim for which
everyone is striving. In some cases, those who achieve manyof them
will live a joyful life and a good life; in other cases, those who
fail to achieve all of them will live a life of misery and hardship.
And there are others which are in between, according to what the means
he is able to attain. These means include the following:
1 – Faith and righteous deeds:
This is the greatest and most fundamental of means. Allaah says
(interpretation of the meaning):
"Whoever works righteousness — whether male or female — while he (or
she) is a true believer (of Islamic Monotheism) verily, to him We will
give a good life (in this world with respect, contentment and lawful
provision), and We shall pay them certainly a reward in proportion to
the best ofwhat they used to do (i.e. Paradise in the Hereafter)"
[al-Nahl 16:97]
Allaah tells us and promises us that whoever combines faith with
righteous deeds will have a good life anda good reward in this world
and in the Hereafter.
The reason for that is clear: those who believe in Allaah – with
sincere faith that motivates them to do righteous deeds that change
hearts and attitudes and guides them to the straight path in this
world and the Hereafter – follow principles and guidelines by means of
which they deal with everything that happensto them, be it the causes
of happiness and excitement or the causesof anxiety, worry and grief.
They deal with the things that they like by accepting them and giving
thanks for them, and using them in good ways. When they deal with them
in this manner, that creates in them a sense of excitement and the
hopethat it will continue and that they will be rewarded for their
gratitude, which is moreimportant than the goodthings that happen to
them. And they deal withbad things, worries and distress by resisting
those that they can resist, alleviating those that they can alleviate,
and bearing with goodlypatience those that they cannot avoid. Thus as
a result of the bad things they gain a lot of benefits, experience,
strength, patience and hope of reward, which are more important and
which diminish the hardships they have undergone and replace them with
happiness and hope for the bountyand reward of Allaah. The Prophet
(peace and blessings of Allaah be upon him) expressed this in a saheeh
hadeeth in which he said: "How wonderful is the situation of the
believer,for all his affairs are good. If something goodhappens to
him, he givesthanks for it and that is good for him; if something bad
happens to him, he bears it with patience, and that is good for him.
This does not apply to anyone but the believer." (Narrated by Muslim,
no. 2999).
The Prophet (peace and blessings of Allaah be upon him) told us that
the believer is always gaining and the reward for his deeds is always
multiplying, no matter what happens to him, good or bad.
2 – Being kind to people in word and deed, and all kinds of doing
good. This is one of the means of removing worry, distress and
anxiety. By this means Allaah wards off worries and distress from
righteous and immoral like, but the believer has the greater share of
that, and is distinguished by the factthat his kindness to others
stems from sincerity and the hope ofreward, so Allaah makes it easy
for him to be kindto others because of the hope that this will bring
good things and ward off bad things, by meansof his sincerity and
hopeof reward. Allaah says (interpretation of the meaning):
"There is no good in most of their secret talks save (in) him who
ordersSadaqah (charity in Allaah's Cause), or Ma'roof (Islamic
Monotheism and all the good and righteous deeds which Allaah has
ordained), or conciliation between mankind; and he who does this,
seeking the good Pleasure of Allaah, We shall give him a great reward"
[al-Nisa' 4:114]
Part of that great reward is relief from worry, distress, troubles, etc.
3 – Another of the meansof warding off anxiety that stems from nervous
tension and being preoccupied with disturbing thoughts is tooccupy
oneself with good deeds or seeking beneficial knowledge, for that will
distract one from dwelling on the matters that are causing anxiety. In
this way a person may forget aboutthe things that are making him
worried anddistressed, and he may become happy and moreenergetic. This
is another means that believers and others have in common, but
thebeliever is distinguished by his faith, sincerity andhope of reward
when heoccupies himself with that knowledge which he is learning or
teaching, or with the good deeds that he is doing.
The work with which he occupies himself should be something that he
likes and enjoys, for thatis more likely to producethe desired
results. And Allaah knows best.
4 – Another thing that may ward off worry and anxiety is focusing all
one's thoughts of the present day, and not worrying about the future
or grieving about the past. Hence the Prophet (peace and blessings of
Allaah be upon him) sought refuge with Allaah from worry and regret,
from regret for things in the past which one cannot put right or
change, and worry which may come because of fear for the future. So
one should focus only on the present day, and focus one's efforts on
getting things right today. For if a person is focused on that, this
means that he will do things properly and forget about worry and
regret. When the Prophet (peace and blessings of Allaah be upon him)
said a du'aa' or taught a du'aa' to his ummah, as well as urging them
to seek the help of Allaah and hope for His bounty, he was also urging
them to strive to attain the thing they were praying for through their
own efforts and to forget about the thing which they were praying
would be warded off from them. Because du'aa' (supplication) must be
accompanied byaction. So a person must strive to attain that which
will benefit him inworldly and spiritual terms, and ask his Lord to
make his efforts successful, and he shouldseek His help in that, as
the Prophet (peace and blessings of Allaah be upon him) said: "Strive
for that which will benefit you and seek thehelp of Allaah, and do not
be helpless. If anything (bad) happens to you, do not say, 'If only I
had done such-and-such, then such-and-such would have happened.'
Rather you should say, 'QaddaraAllaah wa ma sha'a fa'ala(Allaah
decrees, and what He wills He does),' for (the words) 'If only' open
the door to the Shaytaan." (Narrated by Muslim). The Prophet (peace
and blessings of Allaah be upon him) connected the matter of striving
to achieve good things with the matter of seeking the help of Allaah
and not giving in to feelings of helplessness which are a harmful kind
of laziness, and with the matter of accepting things in the past which
are over and done with, and acknowledging that the will and decree of
Allaahwill inevitably come to pass. He described matters as being of
two types:
1 – Matters which a person may strive to achieve or to achieve
whatever he can of them, or to ward them off or alleviate them. In
such cases a person muststrive and make the effort, and also seek the
help of Allaah.
2 – Matters where such isnot possible, so he must have peace of mind,
accept them and submit to Allaah's will.
Undoubtedly paying attention to this principle will bring happiness
and relieve worry and distress.
5 – One of the greatest means of feeling contentand relaxed and of
acquiring peace of mind is to remember Allaah a great deal (dhikr).
That has a great effect in bringing contentment and peace of mind, and
relieving worry and distress. Allaah says:
"verily, in the remembrance of Allaah do hearts find rest"
[al-Ra'd 13:28]
Remembering Allaah (dhikr) has a great effectin achieving this aim
because it has a special influence and because ofthe hope that it
brings of reward.
6 – Another of the meansof bringing happiness and relieving worry and
distress is striving to eliminate the things thatcause worry and to
achieve the things that bring happiness. That may be done by
forgetting about bad things in the past which cannot be changed, and
realizing that dwelling on them is a waste of time. So a person must
strive to stop himself from thinking of that, and also strive to stop
himself from feeling anxious about the futureand the things that he
may imagine of poverty, fear and other bad things that he thinks may
happen to him in the future. He should realize that the future is
something unknown, he cannot know what goodor bad things are going to
happen to him. That isin the hand of the Almighty, the Most Wise, and
all that His slaves can do is to strive to attain the good things and
to ward off the bad things. A person should realize that if he diverts
his thoughts from worrying about his future and puts his trust in his
Lord to take care of his situation, and putshis mind at rest
concerning that, if he does that, then his heart will be at peace and
his situation will improve and he will be relieved of worry and
anxiety.
One of the most effectiveways of dealing with worries about the
futureis to recite this du'aa' which the Prophet (peace and blessings
of Allaah be upon him) used to recite:
"Allaahumma aslih li deeni alladhi huwa 'ismatu amri, wa aslih li
dunyaaya allati fiha ma'aashi, wa aslih li aakhirati allati ilayha
ma'aadi, waj'al al-hayaata ziyaadatan li fi kulli khayr, wa'l-mawta
raahatan li min kulli sharr (O Allaah, correct my religious commitment
which is the foundation of my life, and correct my worldly affairs in
which is my livelihood, and grant me good in the Hereafter to which is
my return. Make my life a means of accumulating good, and make death a
respite for me from all evil)." (Narrated by Muslim, 2720).
And he said, "Allaahumma rahmatakaarju fa la takilni ila nafsi tarfata
'aynin wa aslih li sha'ni kullahu, laa ilaahailla anta (O Allaah, for
Your mercy I hope, so donot abandon me to myself even for a moment.
And correct all my affairs. There is no god but You)." (Narratedby Abu
Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani
in Saheeh al-Kalim al-Tayyib, p. 49).
If a person utters these du'aa's, which ask that his spiritual and
worldly affairs may be set right or corrected, with proper presence of
mindand sincerity of intention, whilst strivingto achieve that, Allaah
will grant him what he has prayed for, hoped for and striven for, and
He will turn his worry into joy and happiness.
7 – If a person experiences anxiety and distress because of a
disaster, then one of the most effective means of relieving himself of
that is to think of the worst scenario to which that may lead, and try
to accept that. When he hasdone that, then he should try to alleviate
it as much as possible. By means of this acceptanceand these efforts,
he willrelieve himself of his worries and distress, andinstead of
worrying he will strive to bring aboutgood things and to deal with
whatever he can of the bad things. If he is faced with things that
cause fear or the possibility of sickness or poverty, then he should
deal with that by striving to make himself accept that, or something
even worse, with contentment, because by making himself accept the
worst-case scenario, he lessens the impact of thething and makes it
seem less terrible, especially if he occupies himself withefforts to
ward it off as much as he can. Thus as well as striving to achieve
something goodwhich will distract him from his worries about calamity,
he will also renew his strength to resist bad things, and put his
trust and reliancein Allaah. Undoubtedly these matters are of great
benefit in attaining happiness and peace of mind, as well asbringing
the hope of reward in this world andin the Hereafter. This is
something which is well known from the experience of many whohave
tried it.
8 – Steadfastness of heart and not being disturbed about the imaginary
things that bad thoughts may bring to mind. For when a person gives in
to his imagination and lets his mind be disturbed by these thoughts,
such as fear of disease and the like, or anger and confusion stirred
up by some grievous matter, orthe expectation of bad things and the
loss of good things, that will fill him with worries, distress, mental
and physical illness and nervous breakdowns, which will have a bad
effect on him and which causes a great deal of harm, as many people
have seen. But when a person depends on Allaah and puts his trust in
Him, and does not give in to his imagination or let bad thoughts
overwhelm him, and he relies on Allaah and has hope of His bounty,
that wards off his worries and distress, and relieves himof a great
deal of mentaland physical sickness. It gives indescribable strength,
comfort and happiness to the heart. How many hospitals are filled with
the mentally sick victims of illusions and harmful imagination; how
often have these things had aneffect upon the hearts ofmany strong
people, let alone the weak ones; how often have they led to
foolishness and insanity.
It should be noted that your life will follow yourtrain of thought. If
your thoughts are of things that will bring you benefit in your
spiritual or worldly affairs, then your life will be good and happy.
Otherwise it will be the opposite.
The person who is safe from all of that is the one who is protected by
Allaah and helped by Him to strive to achieve that which will benefit
and strengthen the heart and ward off anxiety. Allaah says
(interpretation of the meaning):
"And whosoever puts histrust in Allaah, then He will suffice him"
[al-Talaaq 65:3]
i.e., He will be sufficient for all that is worrying him in his
spiritual and worldly affairs. The one who puts his trust in Allaah
will have strengthin his heart and will not be affected by anything he
imagines or be disturbed by events, because he knows that these are
the result of vulnerable human nature and of weakness and fear that
have no basis. He also knows thatAllaah has guaranteed complete
sufficiency to those who put their trustin Him. So he trusts in Allaah
and finds peace ofmind in His promise, andthus his worry and anxiety
are dispelled; hardship is turned to ease, sadness is turned to joy,
fear is turned to peace. We ask Allaah to keep us safe and sound, and
to bless us with strength and steadfastness of heart, and complete
trust, for Allaah has guaranteed all good things to those who put
their trust in Him, and has guaranteedto ward off all bad and harmful
things from them.
If bad things happen or there is the fear of such, then you should
count the many blessings that you are still enjoying, both spiritual
and worldly, and compare them with the bad things that have happened,
for when youcompare them you will see the many blessings that you are
enjoying, and this will make the bad things appear less serious.
See al-Wasaa'il al-Mufeedah li'l-Hayaat al-Sa'eedah by Shatkh 'Abd
al-Rahmaan ibn Sa'di
Ibn al-Qayyim summed fifteen ways through which Allaah may dispel
worries and regret. These are as follows:
1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)
2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature)
3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma'
wa'l_Sifaat, belief in the Oneness of the Divine names and attributes)
4- Thinking of Allaah as being above doing any injustice to His
slaves, and above punishing anyone for nocause on the part of the
slave that would require such punishment.
5- The person's acknowledging that he is the one who has done wrong.
6- Beseeching Allaah by means of the things that are most beloved
to Him, which are His names and attributes. Two of His names that
encompass the meanings of all other names and attributes areal-Hayy
(the Ever-Living) and al-Qayyoom (the Eternal).
7- Seeking the help of Allaah Alone.
8- Affirming one's hope in Him.
9- Truly putting one's trust in Him and leaving matters to Him,
acknowledging that one's forelock is in His hand and that He does as
He wills, that His will isforever executed and that He is just in all
that He decrees.
10-Letting one's heart wander in the garden ofthe Qur'aan, seeking
consolation in it from every calamity, seeking healing in it from all
diseases of the heart, so that it will bring comfortto his grief and
healing for his worries and distress.
11-Seeking forgiveness.
12-Repentance.
13-Jihad.
14-Salaah (prayer).
15-Declaring that he has no power and no strength, and leaving matters
to the One in Whose hand they are.
We ask Allaah to keep ussafe and sound from worries and to relieve
usof distress and anxiety, for He is the All-Hearing, Ever-Responsive,
and He is the Ever-Living, Eternal.
See Alhomoom – Dealingwith Worries and Stress, in the Books section of
this site.
And Allaah knows best. May Allaah send blessings and peace upon our
Prophet Muhammad and his family and companions.

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