For children, - Hereafter Preparation: Clever King Story, a Real Life Story

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There was a country long time ago where the people would change a king every year. The person who would become the king had to agree to a contract that he would be sent to an island after his one year of being a king.
One king finished his term and it was time for him to go to the island and live there. The people dressed him up in expensive clothes and put him on an elephant and took him around the cities to say goodbye to all the people. This was the moment of sadness for all the kings who ruled for one year. After saying farewell, the people took the king with a boat to the remote island and left him there.
On their way back, they discovered a ship that had sunk just recently. They saw a young man who survived by holding on to a floating piece of wood. As they needed a new king, they picked up the young man and took him to their country. They requested him to be a king for a year. First he refused but later he agreed to be a king. People told him about all the rules and regulations and that how he will be sent to an island after one year.
After three days of being a king, he asked the ministers if they could show him the island where all the other kings were sent. They agreed and took him to the island. The island was covered with thick jungles and sounds of vicious animals were heard coming out of them. The king went little bit inside to check. Soon he discovered the dead bodies of all the past kings. He understood that as soon as they were left in the island, the animals came and killed them.
The king went back to the country and collected 100 strong workers. He took them to the island and instructed them to clean the jungle, remove all the deadly animals and cut down all the excess trees. He would visit the island every month to see how the work was progressing. In the first month, all the animals were removed and many trees were cut down. In the second month, the whole island was cleaned out. The king then told the workers to plant gardens in various parts of the island. He also took with himself useful animals like chickens, ducks, birds, goats, cows etc. In the third month, he ordered the workers to build big houses and docking stations for ships. Over the months, the island turned into a beautiful place.
The young king would wear simple clothes and spend very little from his earnings as a king. He sent all the earnings to the island for storage. When nine months passed like this, the king called the ministers and told them:
"I know that I have to go the island after one year, but I would like to go there right now." But the ministers didn't agree to this and said that he has to wait for another 3 months to complete the year.
3 months passed and now it was a full year. The people dressed up the young king and put him on an elephant to take him around the country to say goodbye to others. However, this king is unusually happy to leave the kingdom.
People asked him, "All the other kings would cry at this moment and why are you laughing?"
He replied, "Don't you know what the wise people say? They say that when you came to this world as a baby, you were crying and everyone was smiling. Live such a life that when you are die, you will be smiling and everyone around you will be crying. I have lived that life. While all the other kings were lost into the luxuries of the kingdom, I always thought about the future and planned for it. I turned the deadly island into a beautiful abode for me where I can stay peacefully."
The moral lesson from this story is about how we should live our life. The life of this world is to prepare for the life hereafter. In this life, we shouldn't get lost into the deceiving and attractive things of this world and forget about what is to come in the afterlife. Rather, even if we are kings, we should live a simple life like our beloved Holy Prophet Muhammad (saww) and save all our enjoyments for the hereafter. May Allah make it easy for us all. Amin.
Noble Qur'anSays: Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does any one know what it is that he will earn on the morrow: Nor does any one know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things). (31:34)
Noble Qur'an urges us to prepare for tomorrow: O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do. (59:18)

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Welcome to Islam, - Islam: a religion of peace and justice

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Islam is a religion of peace in the fullest sense of the word. The Quran calls its way"…The ways of peace…"]Quran: 5:16[ It describes reconciliation as the best policy ]Quran: 4:128[, and states that God abhors any disturbance of peace ]Quran: 2:205[
The root word of Islam is 'Silm', which means peace. So the spirit of Islam is the spirit of peace. The first verse of the Quran breathes the spirit of peace; it reads:"In the name of God, the Most Merciful, the Most Compassionate."
This verse is repeated in the Quran no less than 114 times. It shows the great importance Islam attaches to such values as Mercy and Compassion. One of God's names, according to the Quran, is As-Salaam, which means Peace. Moreover, the Quran states that the Prophet Muhammad sallallaahu 'alayhi wa sallam )may Allaah exalt his mention( was sent to the world as a mercy to mankind. ]Quran: 21:107[
A perusal of the Quran shows that most verses of the Quran )and also the Hadeeth( are based on peace and kindness, either directly or indirectly. The ideal society, according to the Quran is Dar As-Salaam, that is, the house of peace ]Quran: 10:25[
The Quran presents the universe as a model, which is characterised by harmony and peace ]Quran: 36:40[ When God created heaven and earth, He so ordered things that each part might perform its function peacefully without clashing with any other. The Quran tells us that"It is not allowable ]i.e., possible[ for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming."]Quran: 36:40[ For billions of years, therefore, the entire universe has been fulfilling its function in total harmony with His divine plan.
According to Islam, peace is not simply an absence of war. Peace opens doors to all kinds of opportunities which are present in any given situation. It is only in a peaceful situation that planned activities are possible. It is for this reason that the Quran says:"…And settlement is best…"]Quran: 4:128[ Similarly, Prophet Muhammad sallallaahu 'alayhi wa sallam has observed: "God grants to gentleness )Rifq( what He does not grant to violence )'Unf(.]Abu Daawood[
According to Islam, peace is the rule and war is only an exception. Even in defensive war we have to analyse its result; if the result is doubtful, Muslims should avoid war. Stray acts of aggression are not enough for Muslims to rush into war. They have to assess the whole situation and adopt a policy of avoidance when war is not certain to achieve a positive result.
In actual fact, the mission of all the Prophets from Aadam )Adam( to 'Eesaa )Jesus(, may Allaah exalt their mention, was one and the same - of establishing the ideology of monotheism in the world, so that man might worship the One God alone. As we know, there came a large number of Prophets in ancient times but the message of monotheism remained at the initial stage; it could not culminate in revolution.
In ancient times, the system of monarchy was entrenched throughout the world. The kings, in order to secure their political interests, adopted the course of religious persecution. These kings suppressed all religious movements that were different from the state religion. They would nip all 'apostasy' in the bud since they saw religion as a matter of affirming one's loyalty to the state. If a person adhered to a religion other than the state religion, he was regarded as a rebel.
That is why in ancient times, prophetic movements could go no further than the state of Da'wah, or invitation to Islam. No sooner would a movement based on monotheism arise than the coercive political system would be activated to pull it out by its roots. The reason for the absence of any historical record of Prophets )besides the Prophet Muhammad sallallaahu 'alayhi wa sallam( in antiquity is traceable to the intense opposition of these coercive political systems.
All the Prophets of ancient times, historically speaking, were like mythical beings, rather than real human beings accepted as historical figures. Prophet 'Eesaa )Jesus(, may Allaah exalt his mention, was the last link in the chain of these persecutions faced by the preachers of monotheism. Then God decreed the abolition of this coercive political system, even if it entailed the use of force in order that the age of religious persecution might be brought to an end forever, and replaced by the age of religious freedom. This Divine plan was brought to completion through the Prophet Muhammad sallallaahu 'alayhi wa sallam and his companions, may Allaah be pleased with them all. This is the command given in the Quran:"Fight them until there be no fitnah ]i.e., persecution[ and ]until[ the religion ]i.e., worship[, all of it, is for Allaah…"]Quran: 8:39[
Therefore, Prophet Muhammad sallallaahu 'alayhi wa sallam received special divine succour in the form of a powerful team consisting of one hundred thousand individuals. Equipped with this team, the Prophet sallallaahu 'alayhi wa sallam waged war to end this coercive system of religious persecution, and it was inArabiathat it was first of all overthrown. Then within a very short span of time, they advanced to abolish the coercive system established by the Sassanid and Byzantine empires.
In the wake of this Islamic action, the coercive system was abolished forever in the major part of the inhabited world of the time. This war waged by Prophet Muhammad sallallaahu 'alayhi wa sallam and his companions was not a war as is commonly understood, but rather a divine operation, which was carried out by people who possessed a high standard of moral character.
However, this operation was certainly only temporary in nature. Its goal was to put an end to the age of religious persecution and usher in the age of religious freedom. This end was fully achieved during the early period of Islam, the age of the pious Caliphs. Afterwards the time came to keep the sword in its sheath and engage in Da'wah work, that is, the call to God, which was the real and permanent goal of Islam.
It is no exaggeration to say that Islam and violence are contradictory to each other. The concept of Islamic violence is so obviously unfounded that, prima facie it stands rejected. The fact that violence is not sustainable in the present world is enough to convince one that violence, as a principle, is quite alien to the scheme of things in Islam. Islam claims to be an eternal religion and such a religion cannot afford a principle in its scheme which will not be sustainable in later periods of human history. An attempt to bracket violence with Islam amounts to casting doubts upon the very eternity of the Islamic religion.
No wonder then that the Prophet Muhammad sallallaahu 'alayhi wa sallam so earnestly used to entreat his Lord in his daily prayer:"O God, you are the original source of Peace; from You is all Peace, and to You returns all Peace. So, make us live with Peace; and let us enter paradise: the House of Peace. Blessed be You, our Lord, to whom belongs all Majesty and Honour!"

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Welcome to Islam, - Islam and the aim of life

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People answer these questions in different ways. Some people believe the purpose of life is getting wealthy. However, what will be the purpose of their life after collecting millions of dollars? If the purpose of life is to become wealthy, there will be no purpose after becoming wealthy.
In fact, here lies the problem of some people in the last stages of their lives. After they have collected the money which they dreamt of, their life loses its purpose and they live in tension, restlessness and suffer from the panic of nothingness.
Can attaining wealth be an aim?
We often hear of wealthy people committing suicide; sometimes, it is not the wealthy person himself but members of his family – his wife or children. The question is: Can aiming for wealth bring happiness to the individual? In most cases, the answer is 'No'. Is the purpose of collecting wealth a long-standing purpose?
As we know, a five-year-old child does not look for wealth: he prefers a toy to a million dollars. An 18-year-old adolescent does not dream of wealth because he is busy with things that are more important. A 90-year-old does not care for money; he is more worried about his health. This proves that wealth cannot be a long-standing purpose in all the stages of an individual's life.
Wealth can do a little to bring happiness to a disbeliever, because he is not sure about his end or his fate. A disbeliever does not know the purpose of life, and if he has a purpose, this purpose is doomed to be temporary or self-destructive.
What is the use of wealth to a disbeliever if he feels scared of the end and skeptical of everything? A disbeliever may gain a lot of money, but surely loses himself.
Worshipping Allaah as an aim:
On the other hand, faith in Allaah gives the believer the purpose of life he needs. In Islam, the purpose of life is to worship Allaah. The term "worship" covers all acts of obedience to Allaah. The Islamic purpose of life can withstand the test of time. The true Muslim sticks to this purpose through all the stages of his life, whether he is a child, adolescent, adult or an old man.
Worshipping Allaah makes life purposeful and meaningful, especially within the framework of Islam. According to Islam, this worldly life is just a short stage of our lives. After this, there is the other life -- the Hereafter. The position of the person in the Hereafter depends on his deeds in this first life. At the end of the death, stage comes the Day of Judgment. On this day, Allaah will reward or punish people according to their deeds.
The first life as an examination:
Hence, Islam looks at the first life as an examination or a test of man. The Day of Judgment is similar to the day of announcing the results of the examinees. The second life )the Hereafter( is the time when each examinee enjoys or suffers from the outcome of his behavior during the test period.
In Islam, the line of life is clear, simple and logical: the first life, death then the Day of Judgment, and then the second life. With this clear line of life, a Muslim has a clear purpose in life.
A Muslim knows that he has been created by Allaah. He also knows that he is going to spend some years in this first life, during which he has to obey Allaah, because Allaah will question him and hold him responsible for his public and private deeds, because Allaah knows all deeds of all people. A Muslim knows that his deeds in this life will determine his second life. He knows that his life is a very short one -- a hundred years, more or less, whereas the second life is eternal.
The eternity of the second life:
This concept of eternal nature of the second life has a tremendous effect on the Muslim during his first life, because the Muslim believes that his first life determines the shape of his second life. In addition, this will be decided through the Judgment of Allaah, the Just and Almighty.
With this belief in the Hereafter and the Day of Judgment, a Muslim's life becomes as purposeful and meaningful as possible. A Muslim's long-standing purpose is to go toParadiseby pleasing his Creator.
In other words, a Muslim's continuous purpose is to obey Allaah, to submit to Him, to carry out His orders, and to keep in continuous touch with Him through prayer )five times a day(, through fasting )one month a year(, through charity )either obligatory or voluntary as often as possible(, and through pilgrimage )once in one's life if he is able(.
The need for a permanent purpose:
People have different purposes at different stages in their lives such as collecting money and property, indulging in sex, eating and dancing. However, all these purposes are temporary, they come and go. Money comes and goes. Health comes and goes. Sexual activities cannot continue forever. All these lusts for money, food and sex cannot answer the individual's question to himself: what next?
Then what?
However, Islam saves those who follow it sincerely from the troubling question: what is the aim of life? Islam makes it clear to the Muslim, from the very beginning, that the permanent purpose of life is to worship Allaah. We should know that the only way for our salvation in this life and in the Hereafter is to know the Lord who created us, believe in Him, and worship Him alone.
What is the purpose of my life? What is the purpose of your life? What is the purpose of our lives?
Such questions occur frequently to thinking people.

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Welcome to Islam, - Why the world needs Islam today

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These are some of the distinct features of Islam, which make it necessary for modern man to seek his salvation through this ideology:
First, it must be well understood that Islam is not a mere ideological vision. It is a practical system of life that fully appreciates all the genuine needs of humankind and tries to realize them.
Second, in trying to meet the genuine requirements of man, Islam effects perfect balance between all areas of life and activity. It starts with the individual maintaining a balance between the requirements of body and soul, reason and spirit and in no case allows one side to dominate the other. It does not suppress the human instincts in order to make the soul ascend the higher planes, nor does it allow man, in his efforts to fulfill his bodily desires, to stoop down to the low level of animalism and hedonism. On the contrary, it makes them both meet on a single higher plane, doing away with all the internal psychological conflicts that threaten the human soul or set a part of it against the other parts.
In the social sphere, it proceeds to achieve equilibrium between the needs of the individual and those of the community. It does not allow an individual to transgress against other individuals, or against the community. Nor does it allow the community to commit transgression against individuals. It also does not approve of one class or group of people to enslave another class or group of people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collision with one another, and harnesses them all to co-operate for the general good of humankind as a whole.
Thus, Islam strikes a balance between different sectors of society and between different aspects of existence, spiritual as well as material. Unlike Communism, it does not believe that economic factors, i.e. the material aspect alone, dominate human existence. Nor does it contribute to what the pure spiritualists or idealists say, claiming that spiritual factors or high ideals alone are sufficient to organize human life. Rather, Islam holds that all these diverse elements put together, form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit, arranging them all in the framework of a harmonious whole.
Third, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy and an economic system. Some of its outward manifestations may on the surface appear to resemble those of Capitalism or Socialism, but in fact, it is far from being the one or the other. It retains all the good characteristics of these systems, yet is free from their shortcomings and perversions. It does not extol individualism to that loathful extent which is the characteristic of the modern West. It was from this germ that modern Capitalism sprang and institutionalized that concept of individual freedom, where man is allowed to exploit other individuals and the community only to serve his personal gain. Islam guarantees personal freedom and provides opportunities for individual enterprise, but not at the cost of society or ideals of social justice.
The reaction to Capitalism has appeared in the form of Socialism. It idolizes the social basis to an extent that the individual is reduced to an insignificant part of the social machine with no existence of his own. Therefore, the community alone enjoys freedom as well as power, the individual has no right to question its authority or demand his rights. The tragedy of Socialism and its variants is that they assign to the State absolute powers to shape the lives of the individuals.
Islam strikes a balance between the two extremes of Capitalism and Socialism. Being appreciative of their role, Islam harmonizes the individuals and the State in such a way that individuals have the freedom necessary to develop their potentialities and not to encroach upon the rights of their fellowmen. It also gives the community and the State adequate powers to regulate and control the socio-economic relationships to guard and maintain this harmony in human life. The basis of this whole structure as visualized by Islam is the reciprocity of love between individuals and groups; it is not erected on the basis of hatred and class conflict, as is the case with Socialism.
It may also be pointed out here that this unique system of life as visualized by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people. It was revealed to the world as the ordained system of life, at a time when men attached no particular importance to economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both Socialism and Capitalism are much later developments. Islam presented its scheme of social reform much before any of the social movements of our times. It guaranteed the basic needs of man – food, housing and sexual satisfaction – more than 1400 years ago. The Noble Prophet, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( said:‘Whosoever acts as a public officer for us )i.e. the Islamic State( and has no wife, he shall have a wife; if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal )a conveyance(, he shall be provided with one. Anyone who takes more than this has exaggerated )i.e. taken more than he deserves(.’]Ahmad[
This historical announcement of fundamental human rights not only contains those rights voiced by many a revolutionary in our times, it adds to them some more as well, without necessitating any inter-class hatred, bloody revolutions, and without rejecting all those human elements in life that do not fall under the above three heads: food, housing and family.
These are some of the salient features of the Islamic code of life. They are sufficient to show that a religion with such laws and principles, that is comprehensive and includes the complete human existence, emotions, thoughts, actions, worship, economic dealings, social relationships, instructive urges and spiritual aspirations – all arranged in the framework of a single harmonious but unique system of life, can never lose its usefulness for mankind. Nor can such a religion ever become obsolete, as its objectives are the same as those of life itself and therefore, destined to live on so long as there is life on this planet.
Considering the existing state of affairs in the contemporary world, humankind cannot reasonably afford to turn its back upon Islam or reject its system of life. Humankind is still afflicted with the most savage and odious forms of racial prejudices. Surely, the world in the twentieth century has yet a great deal to learn from Islam. Long ago, Islam freed humanity from all racial prejudices. It did not content itself with the presentation of a beautiful vision of equality alone, but it achieved in practice an unprecedented state of equality between all people, black, white or yellow, declaring that none enjoyed any superiority over the others except in virtue and piety.
It not only freed the black from slavery, but also fully recognized their rights to aspire even to the highest seat of authority in the Islamic State. They could become the heads of the Islamic State. The Prophet, sallallaahu ‘alayhi wa sallam, said: ‘Listen and obey even if a black slave be appointed as your superior, so long as he should enforce amongst you the Law of Allaah )God(.’
How can also the world of today ignore the message of Islam, stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes? Islam alone can help humankind shake off these chains. It is opposed to imperialism and all forms of exploitation. The way Islam treated the people of the countries it conquered was so generous, just and sublime that the eyes of ‘civilized’ Europe can hardly penetrate those heights. We may in this regard cite the famous decision of the Caliph ’Umar, may Allaah be pleased with him, to whip the son of ’Amr bin Al-‘Aas, the victorious general and honored governor of Egypt, as he had beaten an Egyptian Copt without any legal justification. This shows the social liberty and human rights that were enjoyed by the subjects of the Islamic State.
Then there is the evil of Capitalism that has poisoned all life. Its abolition and the need to rid humanity of its evil consequences again call for Islam.
Fourth, Islam prohibits usury and hoarding which, taken together, form the mainstay of the Capitalist economy. This, in other words, means that Islam alone can effectively check the evils of Capitalism as it did check them 1400 years ago.
Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam – the only way to establish and maintain real peace on this earth. The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force, its future is as bright as its great historical past is glorious, when it illumined the face of earth at a time when Europe was still groping its way in the dark recesses of Medievalism.

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Hajj & Umrah, - Mistakes inTawaaf)circumambulating the Ka‘bah(

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·To express one's intention verbally when the pilgrim startsTawaaf.
The correct manner is that the intention is made in the heart and there is no need to express it verbally.
·Circumambulating from within theHijr)the semi-circular area adjacent to theKa'bah(.
This is a great mistake, becauseTawaafis not deemed valid unless it encompasses the entireKa‘bah. One who circumambulates theKa‘bahand leaves theHijrhas circumambulated some of theKa‘bah, not all of it.
·Some pilgrims think thatTawaafis invalid unless one touches the Black Stone. The correct view is that kissing the Stone is an act ofSunnah)tradition(. It is not a condition for a validTawaaf. If the pilgrim cannot reach it unless he crowds with other people and harms them, it is obligatory in such a case to overlook touching and kissing the Black Stone and to just point to it from a distance.
·Touching the four corners of theKa‘bah.
The established act in theSunnah, however, is to touch the Black Stone and theYamaaniCorner of theKa‘bah, not all the corners. It was narrated that Ibn ‘Abbaasrefuted the action of Mu‘aawiyahwhen he touched the four corners of theKa‘bah. Mu‘aawiyahargued saying,"There is nothing to be abandoned from the House."Ibn ‘Abbaasresponded,"There was a good example for you in the Messenger of Allaah."Then Mu‘aawiyahsaid,"You have spoken the truth."
·Kissing theYamaaniCorner or pointing to it from afar.
TheSunnah, however, is to touch it with one's hand if one is able to do so. Otherwise, he passes by it with neither kissing nor pointing.
·DoingRamal)walking fast with making short steps( in all the rounds ofTawaaf.
The prescribed action is to do so only during the first three rounds ofTawaafAl-Qudoom)circumambulation of arrival( and that for‘Umrah.
·Women's crowding with men and vice versa inTawaaf. Both men and women are required to avoid this.
·Some women may inadvertently reveal parts of their‘Awrah)parts of the body that must be concealed( duringTawaaf, such as the neck, arms or chest. This makes them a source of temptation in a place where it is neither permissible nor suitable to attract attention and be looked at, except as worshiping and obedient women.
·Specifying a certain supplication for each round.
It is proved that the Prophet,, supplicated only with the following:"Rabbana aatina fi addunya hasanatan wa fi al-aakhirati hasanatan waqina ‘Athaaba annar )Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of Fire("]Quran 2: 201[ between theYamaaniCorner and the Black Stone; otherwise, one supplicates with whatever he wants of the good of the two worlds. Ibn Taymiyyahsaid,"In Tawaaf, there is no specific supplication that was narrated on the authority of the Prophetwhether by command, saying or teaching. Rather, it is prescribed to supplicate with other Sharee‘ah-approved supplications. Many people say a certain supplication under the Meezaab )the water drain on the roof of the Ka'bah(, etc; this action has no evidence in Sharee‘ah )Islamic legislation(."
·Raising the voice while supplicating inTawaafin a disruptive manner that removesKhushoo`)humbleness and solemnity( and confuses others who are performingTawaaf.
·Some pilgrims gather around a leader who prompts them with the supplication. This is against theSunnah)tradition(, and poses a source of indirect harm and confusion for others who are performingTawaaf.
·Standing at the Black Stone or in a place adjacent to it for a long period.
This causes others who are performingTawaafto miss the opportunity of touching the Stone. TheSunnahis that a pilgrim touches the Stone or points to it and then passes without stopping.
·Some pilgrims rub their bodies against theKa‘bahas well as its covering seeking its blessing.
This is a mistake, because theSharee‘ah-approved manner is to seek the blessing of theKa‘bahby makingTawaafseeking reward from Allaah The Almighty. As for rubbing the body against theKa‘bah'scurtains, the Prophet, sallallaahu‘alayhi wa sallam, neither did so nor directed us to this.
·Some pilgrims put off the upper garment ofIhraamand only wear the lower one; although the lower sheet could be under the navel and therefore part of one's‘Awrahis revealed. Such an action is prohibited.
·Rubbing the body against theMaqaam Ibraaheem,the Station of Ibraaheem )Abraham(and kissing it seeking its blessing.
This is a mistake, because the correct view is that such a place is neither rubbed against nor kissed as the Prophet,, did not do so.
·Some pilgrims think that touching theYamaaniCorner and the Black Stone is for blessing, not an act of worship. This leads them to some actions disapproved in theSharee‘ahactions, such as wiping the Stone or the Corner with a handkerchief or the end of the garment ofIhraam. Others press their children against the Stone seeking its blessing. The sound approach, however, is that such an action is done out of pure compliance with and obedience to the Prophet,.
·Some pilgrims think that if one makesTawaafalong with his child and he makes the intention on behalf of both of them, this is would not be enough for him.
The correct view, however, is that thisTawaafis enough for both of them. That is because each one of them has intendedTawaafor it has been intended on his behalf and a soundTawaafwas made for both of them. Consequently, both the intention andTawaafwill be enough for both of them.
·Some pilgrims end theirTawaafa few steps before reaching the Black Stone.
This is incorrect, because one is required to be certain that he has completed theTawaafin its entirety. Abandoning part of the round renders it invalid.

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Hajj & Umrah, - Mistakes inthe two Rak‘ahs of Tawaaf

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1. Some pilgrims think that it is obligatory to perform two Rak‘ahs )units of prayer( directly behind or near the Station of Ibraaheem )Abraham(and they overcrowd to do so. Nevertheless, this is an act of Sunnah )tradition( that can be done if possible. Otherwise, it is permissible to perform these two Rak‘ahs at any place in Al-Masjid Al-Haraam )the Sacred Mosque(.
2. Performing two long Rak‘ahs after Tawaaf. This is a mistake. The Sunnah is that one should perform two short Rak‘ahs. The Prophetperformed these two Rak‘ahs and recited the Surahs )chapters( Al-Faatihah and Al-Kaafiroon in the first Rak‘ah and Al-Faatihah and Al-Ikhlaas in the second Rak‘ah.
3. After performing the two Rak‘ahs of Tawaaf, some pilgrims stand at the Station of Ibraaheemand supplicate with a certain supplication called )the supplication of the Station(. This is an innovated act in religion. Moreover, this supplication does not have an origin in Sharee‘ah )Islamic legislation(.
4. Some pilgrims perform more than two Rak‘ahs for Tawaaf. Such an act is against the Sunnah of the Prophet.

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Hajj & Umrah, - Common errors related to Hajj

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First: Errors related to Ihraam:
Some pilgrims bypass the designated Meeqaat )Station of Ihraam( on their route without either being in Ihraam or entering into Ihraam there, proceeding until they reach Jeddah or some other place within the precincts of the Meeqaats, at which they enter into Ihraam. This is against the command of Allaah’s Messengerwhich stipulates that every pilgrim should enter into Ihraam at the Meeqaat which lies on his route.
If this happens to someone, he must either go back to the Meeqaat lying on his route and there enter into Ihraam, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.
This applies to all pilgrims regardless of whether one passes the Meeqaat by air, by sea or by land.
If one did not pass through one of the five designated Meeqaat he should enter into Ihraam at a point which is nearest to the Meeqaat on his route.
Second: Errors related to Tawaaf:
1. Starting the Tawaaf at some point other than the site of the Black Stone, while it is obligatory to begin Tawaaf from the Black Stone.
2. Doing one’s Tawaaf inside the Hijr of Ismaa’eel, which means going around a portion of the Ka'bah rather than the whole of it since the Hijr of Ismaa’eel is a part of the Ka'bah which would then be left out of Tawaaf. Such Tawaaf is invalid.
3. Doing Ramal )i.e., taking quick short steps( during all seven circuits while Ramal is to be done only during the first three of the Tawaaf of arrival )Tawaaf Al-Qudoom(.
4. Struggling vehemently to kiss the Black Stone hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.
· It should be noted that the Tawaaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying “Allaahu Akbar” when one comes parallel to it, although one may be at a distance from it.
5. Wiping one’s hand over the Black Stone, seeking “blessings” thereby is a Bid’ah )innovation( with no basis in the Sharee’ah. The Sunnah is to touch it or kiss it only when it can be done easily.
6. Touching the Four Corners of Ka'bah or its walls, and wiping one’s hands against them. The Prophetdid not touch any part of Ka'bah except the Black Stone and the Yemeni Corner.
7. Saying specific formulas of supplications reserved for each circuit. The Prophetdid not specify any supplications except to say “Allaahu Akbar” when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, hesaid )the verse which means(:
“Rabbana, aatina’ fid-duniya hasanatan wa fil-aakhirati hasanatan wa qina athaaban-naar.”
"Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the Fire"&; ]Quran 2:201[
8. Raising one’s voice above the voices of others: whether in following or leading the Tawaaf as it causes confusion among the worshippers.
9. Struggling to pray at Maqaam Ibraaheem )Station of Ibraaheem(. This is contrary to the Sunnah besides being injurious to other worshipers. It is sufficient to pray the two Rak’ahs of Tawaaf after completing one’s Tawaaf anywhere within the Sacred Mosque.
Third: Errors related to Sa'y:
1. When climbing upon As-Safa and Al-Marwah, some pilgrims face the Ka'bah and gesticulate toward it with their hands while saying “Allaahu Akbar” as if they were saying Takbeer for prayer. This gesticulating is an error because the Prophetraised his hands only for supplication. Here you may glorify and magnify Allaah, The Most High, supplicating Him in any words you wish while facing the Ka'bah. It is preferable to recite the Thikr which the Prophetrecited at As-Safa and Al-Marwah.
2. Accelerating one’s pace throughout the entire distance between the two hills. The Sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace the remainder of the way.
Fourth: Errors related to ‘Arafaat:
1. Some pilgrims camp outside the boundaries of ‘Arafaat and remain there until the sun has set; then they depart for Muzdalifah without standing at ‘Arafaat properly. This is a serious error which invalidates their Hajj since standing in 'Arafaat is the essence of Hajj, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in 'Arafaat during the night of sacrifice in particular.
2. Departing from ‘Arafaat before the sun has set is not permissible, because the messenger of Allaahstayed at ‘Arafaat’ until the sun had set completely.
3. Struggling through crowds in order to climb Mount ‘Arafaat is not permissible, because it causes much harm and injury to others. The entire Plain of ‘Arafaat is a place of standing and neither climbing Mount ‘Arafaat nor performing prayer there has been recommended.
4. Making supplications facing Mount ‘Arafaat’ is incorrect because the Sunnah is to face Qiblah while making supplication.
5. Making heaps of earth or pebbles during the day of ‘Arafaat at particular places by some people has no base in the Sharee'ah
Fifth: Errors related to Muzdalifah:
1. Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and Ishaa' prayers.
The correct position is that the pebbles can be collected anywhere within the boundaries of Al-Haram )the territory or precincts of Makkah(. It is known that the Prophetdid not ask that the pebbles for Jamrat-'Aqabah be picked up for him from Muzdalifah. They were picked up for him in the morning after leaving Muzdalifah and on entering Mina. The rest of the pebbles were picked up for him from Mina too.
2. Some pilgrims wash the pebbles, but this is not recommended.
Sixth: Error related to throwing the pebbles:
Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars, they are actually throwing them at devils; hence they hurl them with rage and force. However, the throwing of the pebbles has been merely:
1. Prescribed as a means of remembering Allaah the Most High.
2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophetprohibited, what is allowed is to throw pebbles the size of good beans.
3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.
4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Sharee’ah prescribes throwing the pebbles one by one, saying “Allaahu Akbar” at each separate throw.
5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.
Eight: Errors related to the visit of the Prophet’s Mosque:
1. Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophetin order to receive blessing are innovations. Blessings come from following what Allaah and His Messengerhave prescribed, and not from following innovations.
2. Going to the caves of Mount Uhud or to the caves of Hiraa' or Thawr near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allaah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Sharee'ah.
3. Likewise, visiting certain sites under the impression that these constitute “relics” of the Prophetas for example the place where his camel sat, the Well of ‘Uthmaan or the Well of the Ring, and gathering soil from these places to obtain “blessings” are all innovations.
4. Calling upon the dead while visiting the graves at the Baqee' Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there is a grievous error. Indeed, it is Shirk )ascribing partners to Allaah, The Most High(, as has been pointed out by scholars. It is clear from the Book of Allaah and the Sunnah of His Messengerthat all forms of worship are for Allaah alone. It is not permissible to call upon or to offer sacrifice, give vow or any other form of worship except for Allaah alone. Allaah, The Most High, Says )what means(:“And they were not commanded except to worship Allaah, ]being[ sincere to Him )alone( in religion."]Quran 98:5[
And )what means(:“And ]He )Allaah( revealed[ that the Masjids are for Allaah, so do not invoke with Allaah anyone."]Quran 72:18[
We ask Allaah, The Most High, to improve the condition of the Muslims and to give them understanding of the religion, and to turn all of us away from errors and deviations. Indeed, He is the Hearing, the Responding.

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Ahle sunnathwal Jamath, - Noor The Blessed Light of Rasoolalah

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We, the Ahl As-Sunnah Wa’l Jama, believe that it is indeed permissable to call the Prophet [May Allah bless him and grant him peace] “Noor”. The Qur’an has chosen and applied this word itself to the Prophet [May Allah bless him and grant him peace]. The companions would often call him [May Allah bless him and grant him peace] “Noor”. However, it is often at this point, that those who oppose this view believe from some erroneous conviction that they hold, that we claim the Prophet [May Allah bless him and grant him peace] was not human!! This is indeed strange and a gross accusation. For those who claim that he was not a human, have clearly ventured out of the bounds of Islam, and have entered into Kuffr. The belief of Ahl As-Sunnah Wa’l Jamma is that the Noble Prophet Muhammad [May Allah bless him and grant him peace] is Noor and human - as we shall now seek to demonstrate.
Allah Ta’ala says in the Holy Qur’an.
“Undoubtedly, there has come to you from Allah a light and a Book, luminous ”.
(Surah Al-‘Mai’dah’ Verse 15).
Imam Tabari and Qadi Shawkani write under this verse that the meaning of Noor in this verse is used for our Prophet Sallallahu ‘alaihi wa sallam as Zujaag said.
[Tafsir Tabari Tafsir Fathul Qadeer By Imam Tabari and Qadi Shawkani, under above verse]
From the above evidence we conclude that it is permissible to call Prophet [May Allah bless him and grant Him peace] “Noor” and it is not Kufr or Shirk as some people consider ir to be.
Proof from the Hadith
Imam Tirmidhi wrote that when Prophet (May Allah bless him and grant him peace) smiled, it seemed as if Noor was coming from his teeth.
(Chap on Shamaa’il Tirmidhi)
Allama ibn Jawzi writes:
That when Adam (May Allah bless him and grant Him peace) was being created, the noor of Prophet [May Allah bless him and grant Him peace] was placed in Adam [May Allah bless him and grant Him peace]’s forehead and Adam [May Allah bless him and grant Him peace] saw Prophet [May Allah bless him and grant Him peace], Adam [May Allah bless him and grant Him peace] asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”
(Al Wafa chap on Birth of Prophet [May Allah bless him and grant Him peace] by Ibn Jowzi).
Hafidhh Ibn Kathir writes
Abu Huraira radhiAllahu 'anhu narrates that: 'One night RasoolAllah Sallallahu ‘alaihi wa sallam asked me to take Hassan and Hussain radhiAllahu 'anhum to their mother, when I departed with them I witnessed a light which lit our path and travelled with us until we reached their doorstep.
[Tareekh Ibn Kathir and Sirat Tun- Nabi Ibn Kathir chapter on Muj’izat]
Hafidhh Ibn Kathir writes:
Muhammad bin Hamza radhiAllahu 'anhu narrates that once RasoolAllah Sallallahu ‘alaihi wa sallam made my fingers glow with light. [Sirat Tun-Nabi Ibn Kathir chapter Muj’izat]
Hafidhh Ibn Kathir states that:
'When the Prophet Sallallahu ‘alaihi wa sallam was born, the King of Abysinnia witnessed the Noor of the Messenger Sallallahu ‘alaihi wa sallam'.
[Tareekh Ibn Kathir, vol.2, Chap Milad-un-Nabi]
Hafidhh Ibn Kathir writes:
'One companion radhiAllahu 'anhu reports that upon the occasion of Hajja-tul-Wida [the Prophets last seremon on the day of Hajj] he saw that the blessed face of RasoolAllah Sallallahu ‘alaihi wa sallam was shining like the moon. [Tareekh Ibn Kathir, vol.6 chap, Moa’jeezat]
Hafidhh Ibn Kathir writes:
'Whilst Abd-ul-Muttalib was walking with his son Abdullah, a woman saw a light in the forehead of Abdullah, she approached them and offered one hundred camels so that Abdullah may marry her but they refused her offer. Some time after his marriage to Amina, Abdullah again confronted this woman but this time she made no offers to marry him and said: 'The Noor upon your forehead is no longer present'.
[Tareekh Ibn Kathir, vol.2 Sirat Toon-Nabi Ibn Kathir,and Ibn Jareer Tabaree Chapter Mildun Nabi]
Hafidhh Ibn Kathir writes
'The Prophet Sallallahu ‘alaihi wa sallam said: 'I am the prayer of Ibraheem 'alaihi salaam, the prophecy of Isa 'alaihi salaam. When my mother was pregnant she witnessed so much light from her body that she could see the palaces of Syria'. [Ibn Kathir, vol.2 Sirat-Tun-Nabi Ibn Kathir Muktasar Sirat-Al-Rasool Ibn Shaykh Najdee]
Ibn-al-Jawzi narrates that the Noor of the Prophet Sallallahu ‘alaihi wa sallam would overcome the light of both the sun and the lamp.
[Al-wafa Ibn Jawzi Chapter Al Wilaada]
Hafidhh Ibn Kathir writes
Ka'ab bin Malik radhiAllahu 'anhu recited a [na'at] poem in the presence of the Prophet Sallallahu ‘alaihi wa sallam [part of which we have translated from Arabic is]:
'We have come to you and you have transformed our darkness into light and have removed the barriers' of ignorance.
[Tareek, and Sirat-Tun-Nabi, Ibn Kathir Chapter Muj’izat]
Hafidhh Ibn Kathir writes:
Hassaan Bin Thaabit radhiAllahu 'anhu said: 'RasoolAllah Sallallahu ‘alaihi wa sallam is that star from which even the moon of the fourteenth night obtains it light'.
[Tareekh Ibn Kathir, chap Wilada]
Hafidhh Ibn Kathir writes:
From Ibn Hashaam who narrates that Hassaan Bin Thaabit RadiAllahu 'anhu who said: ' When I was eight years old, a Jew was calling to the people, they gathered around him and asked him what was the commotion, he replied: "The star of Ahmad has risen, that which is born tonight"
[Tareekh Ibn Kathir, vol.2 Sirat-Toon-Nabi Ibn Hassham chapter Milad un Nabi.]
All these references are proof of the light of RasoolAllah Sallallahu ‘alaihi wa sallam, which was felt by the people and witnessed by those in his presence.
What was the first thing that Allah created?
There is a difference of opinion amongst the Scholars with regards to what was the first to be created, whether it was water, Arsh, (Throne) Rooh (noor) of Muhammad Sallallahu ‘alaihi wa sallam, We say that Prophet [May Allah bless him and grant Him peace] was the first creation of Allah Almighty.
Allah Almighty says in the Qur’an,
“And O beloved! Remember when We took covenant from the Prophets and from you, and from Nuh and Ibrahim and Musa and Isa son of Maryam and We took from them a firm covenant.” (Verse 7 under Surah Al-Ahzab).
From the above verse we are shown that Allah took the covenant from His beloved Habib first and then from the other Anbiya’s, even though they came before. The answer to this has been written by the following scholars:
Imam Tabari, Hafidhh ibn Kathir and Imam Qurtabi write, Qattadah reported that:
Prophet Muhammad Sallallahu ‘alaihi wa sallam said that “I was created before every one and I came at the end of all the Prophets.”
[Tafsir Tabari, Tabareeh, Qurtabeah, Ibn Kathir, and under the verse of Surah Ahzab” (Qur’an)
Allah Almighty says in the Qur’an,
“Who sees you when you stand” and
“ …your movements among those who offer prayers”.
(Verse 219 under Surah Al-Shuara).
Hafidhh ibn Kathir and Qadi Shawkani write that:
Abdullah bin Abbas reported that the verse
“…your movements among those who offer prayers”, means that the noor moved from one Prophet to the next and this carried on until it reached Amina’s house and then the Prophet [May Allah bless him and grant Him peace] was born.
Hafidhh Ibn Kathir writes
The Prophet Muhammad [May Allah bless him and grant him peace] said that I always stayed amongst the pure and then at the end I appeared in to my Mother.
[Sirat-Un-Nabi Wiladatun-Nabi By Hafidhh Ibn Kathir]
We are now presenting the Qaseedah recited by Abbas [May Allah be pleased with Him] who was the uncle of the Prophet. Unanimous scholars such as Ibn Abdul Barr, Imam Dhabi and Hafiz Asqalani
And many others have written this so no one can have the courage to decline this Qaseedah.
Hafidh ibn Qayyam, Hafidh ibn Kathir and ibn Mohammad bin Abdul Wahhaab al Najdi write,
Abbas radhiAllahu 'anhu narrates that on returning from the expedition of Tabuk, I said to RasoolAllah Sallallahu ‘alaihi wa sallam: 'I wish to recite Qaseedah about you', upon which he replied: 'May Allah bless your mouth! I then recited this Qaseedah: (We Have Translated part of it in English from Arabic)
"Before you came into the World, you were under the leafs of Heavens trees. Prophet Adam Alay hissallam covering his body with the leafs of Heavenly trees. (when his Heavenly clothes were taken of him )
Before Adam came into the world ,your (Noor) was transferred upon his forehead.
Through Adam you came into the world, but at the time you were not human, nor a piece of flesh, not even a drop of blood.
But at the time you were only (Noor) in your fore Fathers back.
And when others were drowning your foreFather boarded Nooh (Alay hissallams) boat off,
After coming off the boat your (Noor) was transferred from one clean woman to another.
Until you came into the back of Prophet Ibraheim Alay hisslam. How can the fire burn him while you were in his back.
Then you travelled into Khindaf who was also a clean woman.
That is how you kept travelling forward, until the time of your birth came, when you were born, the Earth, the edge of the sky, all shone as they never did from your Noor. We are still travelling under the same guidance of that Noor
[Narrated and certified by Abdul Barr,Qadhi Ayyad in Al Shifa Ibn Atheer, Tibraani, Ibn Qayyim in Zad-ul-Ma'ad vol.3 pg.10, Ibn Kathir in Tareekh in end of chapter Gazwa-e- Tabuk and Ibn Muhammad bin Abdul Wahhab al Najdee in Mukhtasar Serrat-ul-Rasool. Sirat-an-Nabi Ibn Kathir, Us-dul Gabah, Ibn Aseer, Al Asaba by Askalani, Al-Isteyab Ibn Abdul Barr biography of Hoorainm Ibn Oas, Talkees Mustadrak by Hafidhh Dhabi, Nashrut Teeb by Molana Ashraf Ali Thanwi]
Qadi AyyazIn his book As-Shifa narrated from Abdullah Ibn Abbas that Prophet Muhammad Sallallahu ‘alaihi wa sallams Noor was created 2000 years before the creation of the world.
[Shifa, chapter 1 page 48]
Ibn Mohammad bin Abdul Wahhab al Najdi writes,
There is a Hadith in which RasoolAllah (Sallallahu ‘alaihi wa sallam) stated: 'I was a Prophet even when Adam 'alaihi salaam was between clay and water (i.e. in the process of being created) [“This Hadith is transmitted by Tirmidhi, Muktaser Sirat-al-Rasool by Ibn Muhammad ibn Mohammad bin Abdul Wahhab al Najdi, Baihaqi, Ahmad, Hakim and Dhahabi declare it to be Sahih”]
Prophet (Sallallahu ‘alaihi wa sallam) stated: 'I have always been amongst the good (group), and my Noor was present even before Adam 'alaihi salaam'.
[“Qadhi Iyyad from Tabari Al-shifa Chap, Millad-un Nabi”]
The Companions used to call Prophet [May Allah bless him and grant Him peace] Noor
When RasoolAllah Sallallahu ‘alaihi wa sallam had passed away, the following Na'ats were recited. Imam Ibn Sa’ad writes, Hassaan Bin Thaabit RadhiAllahu 'anhu recited:
“Who can compare to the one who was Noor, the one from whom light was extracted. There were blessings in his commands and he was our guide and Warner. He was such a Noor that his light shone upon the whole of the creation. The person who has shown us the path of this blessed (Noor) attained success. He was the light, he was the Noor. It is his footsteps that we follow, and after Allah, he was our ears and eyes.'
Ka'ab bin Malik RadhiAllahu 'anhu stated: 'He was Basheerun /Nazeer and the rays of his Noor kept us enlightened. Allah saved us through his blessings of Noor, and through his mercy obtained salvation from the fire of Hell'.
Arwa Bint Abdul Muttalib radhiAllahu 'anha stated: 'If I weep, then it is for him who was the Noor for all the nations, he was the Messenger of Allah and his name was Ahmad, let me remain in this state of mind'.
Aatiqa Bint Abdul Muttalib RadhiAllahu 'anha: stated 'O my eyes! Weep! For the one who was the selected Noor, who was from the children of Hashim'.
Safiya Bint Abdul Muttalib radhiAllahu 'anha: stated 'Upon the one with whom Allah is pleased, the one upon guidance and piety, the one who brought the light of guidance after darkness'.
Hind Bint Usaasa Bin Abdul Muttalib RadhiAllahu 'anha: stated 'He was the moon of the fourteenth night, such a Noor from which light was extracted and by the Lord he was bestowed with the Book'. [“Tabqaat Ibn Sa'ad chapter Wafat-An-Nabi”]
Everything contained in this chapter is evidence in support of the fact that the Noor of RasoolAllah (Sallallahu ‘alaihi wa sallam) was present long before human creation. For this reason the Ahl-as-Sunnah believe that although RasoolAllah (Sallallahu ‘alaihi wa sallam) was a human being (bashar), it is also justified to call him Noor.
This was the reality of the creed of Noor, which is the belief of the Ahl-as-Sunnah wa 'al Jamaa'ah. The final question we ask if it is kufr to have such belief, can all the Scholars whose names and references given, also be classified as Kaafirs?

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Ahle sunnathwal Jamath, - Celebrating Eid-e-Milad

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When we celebrate Milad, we gather, in order to send salutations (Esal-e-Swaab) to the Prophet [May Allah bless him and grant Him peace], give charity to the poor (Sadaqah Khairat) and remember wilaadah(Birth) and virtues of the Prophet [May Allah bless him and grant Him peace]. The Ahl as-Sunnah does not say that one must celebrate “Milad” only on 12 Rabee’-ul-Awwal, in fact it can be celebrated at anytime of the year. Generally Milad-un-Nabi is celebrated, on the 12th of Rabee’ul-Awwal, by Muslims all over the world. In every Muslim country, there is a public holiday for “Milaad-un-Nabee”, except one country, but even in that country, the people celebrate “Milaad” individually. The birth of the Anbiyaa’ has been mentioned in the Qur’an. For example, Adam, Musaa, Eesaa, and Yahyaa (May Allah bless them and grant them peace). If it is wrong to talk about the birth of the Prophet (May Allah bless him and grant him peace), then why has Allah TA’ALA mentioned it in the Qur’an?
Evidence of Milaad-un-Nabi from the Qur’an
Allah Ta’ala says in the Holy Qur’an:
Say: “In the bounty of Allah, and his mercy;- Therein let them rejoice.” That is better then what they Amass.
(Yunus, 58)
In this verse, Allah Almighty tells us that we should be happy when we receive blessings and mercy from Him. Without doubt, the Prophet [May Allah bless Him and grant Him peace] is the greateset mercy and blessing of Allah Almighty
Allah Almighty says in the Qur’an:
“And we sent not to you but a mercy for all the worlds” (Al’Anbiyaa’, 107)
AllahAlmighty says in the Qur’an:
Oh Prophet! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner.
And an inviter towards Allah by His command and a brightening sun.
And give glad tidings to the believers that for them is great bounty of Allah.
(Al-aHzaab, 44-47)
AllahAlmighty says in the Qur’an:
…remind them of the day of Allah…
(Ibraaheem, 5)
Hafidhh Ibn Kathir and Qadi Shawkani write that:
“the day of Allah” refers to the day on which AllahAlmighty has done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn.
[Tafsir Ibn Kathir, and Fath-ul-qadeer, by Hafidhh Ibn Kather and Qaadee Shawkaanee]
Allah’s graetest favour on mankind was the birth of the Prophet [May Allah bless him and grant Him peace]. This means that the Milaad of the Prophet [May Allah bless him and grant Him peace] is a “day of Allah”, therefore we should remember it.
Hafidh Ibn Rajab writes that:
It is recommended to fast on those days on which Allah Almighty has sent blessings on us. The greatest favour which AllahAlmighty has bestowed us with, is the sending down of the Prophet [May Allah bless him and grant Him peace]. Allah Almighty says in the Qur'an:
“I have favoured among nations and sent to you a Prophet from among you”(ltaa’if-ul-ma’rif, page 111, by Hafidh Ibn Rajab)
Some other evidences of Milaad
Our Prophet [May Allah bless him and grant Him peace] celebrated the birth of his son Ibraaheem by freeing a slave. (Tareekh Ibn Kathir, “Birth of Ibraaheem”).
Imam Muslim writes that the Prophet [May Allah bless Him and grant Him peace] was asked about the fast on Mondays, which he used to keep, the Prophet replied “This is the day of my birth”.
(Muslim, “Kitaab-us-Sawm”)
This proves that the Prophet [May Allah bless Him and grant Him peace] kept fast on Mondays to show gratitude for his birth.
Imam Bukhari writes that:
when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said “I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba,
(Bukhari, “Kitaab-un-Nikaah”)
Friday is a special day for Muslims because this is the day that Allah created Aadam[May Allah bless him and grant him peace]
(The Muslim book of Jum’ah, also Tareekh Ibn Kathir, vol.1, “Story of Aadam (May Allah bless him and grant him peace])
Hafidhh Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet [May Allah bless Him and grant Him peace] was born.
(Sirat-un-Nabee, “Birth of Prophet May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)
This proves that a kaafir, Abu Lahab, was happy on the day of the birth of the Prophet [May Allah bless Him and grant Him peace] and was rewarded by having his punishment reduced. If this is true, then indeed Allah will bless a Muslim who rejoices the birth of the Prophet [May Allah bless Him and grant Him peace]. This Hadith has been used by many ‘Ulamaa’, to justify the celebration of Milad.
Allama Ibn Hajr Asqalani writes that Sohaily said that Abbaas Radi-Allahu-unhu, who was the uncle of the Prophet [May Allah bless Him and grant Him peace], had the above dream. Apart from this, other Muhadditheen have also attributed this dream to Abbaas Radi-Allahu-unhu. (Fath-ul-baari, “Nikaah”, by Hafidh Ibn Hajar Asqalaanee)
A person may ask, “When did Abbaas Radi-Allahu-unhu have this dream? Was it before or after he embraced Islam?” The answer to this is that he had this dream after coming into the fold of Islam (Seerah-Ibn-Hashaam) Abu Lahab died after the battle of Badr before which Abbaas Radi-Allahu-unhu embraced Islam.
Fatwa of Scholars for Milad
Hafidhh Ibn Taymiyyah writes:
“Those people who celebrate Milaad through the love and respect of the Prophet [May Allah bless Him and grant Him peace], will be rewarded by Allah.
[Iqtidaa’ us-siraat-il-Mustaqeem, page 294]
He also writes that:
If someone celebrates Milaad with the love and respect of Prophet [May Allah bless him and grant Him peace], he will have a “big reward”. He says that in Muslim communities, Milaad-un-Nabi gatherings are only done with the respect and love of the Muslims for the Prophet [May Allah bless him and grant Him peace]
[Iqtidaa’ as-siraat-il-Mustaqeem, page 297, by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir wrote that:
There was once a King, Abu Sa’eed Malik Muzaffar - a man of good deeds. In his kingdom, wherever he saw a lack of water, he would build a well. He also established many Islamic study centers. Every year, he would spend half a million dinars on hosting a gathering of his people to celebrate the birthday of the Prophet [May Allah bless Him and grant Him peace]
[Tareekh Ibn Kathir, see story of King Abu Sa’eed, Volume 13]
Ibn Muhammad bin Abdul Wahhab Najdi, in his book, writes:
“Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ‘alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your brother’s house. After the death of Abu Lahab he was seen in a dream, in which he said ‘I am in severe punishment but this is lessened on Mondays, he showed his forefinger, and said that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ‘alaihi wa sallam milk”. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur’an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ‘alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it.
[Mukhtassar Sirat-ur-rasool, “Milaad-un-nabi”, by Ibn Muhammad bin Abdul wahhaab Najdi].
The above is evidence that celebrating the birthday of the Prophet [May Allah bless Him and grant Him peace] in the form of a gathering is permissible. Otherwise Hafidhh Ibn Kathir would not have referred to it as a good deed and Hafidhh Ibn Taymiyyah would not have said that there would be a “big reward” for doing so.
Some people have the opinion that King Abu Sa’eed introduced the celebrating of this occasion. This is not true because Hafidh Ibn Kathir states that in the 5th Century hijree, a King named Malik Shah celebrated it also with a gathering
[Tareekh Ibn Katheer biography of Malik Shah]
Some people even argue that the Holy Prophet was not even born on the 12th Rabbi Awwal. This argument is baseless, as Hafidh Ibn Kathir has discussed this in Sirat-un-nabi. He states that the majority of the scholars agree that the Prophet was born on the 12th of Rabee’ul-Aawal. The evidence of the people who do not accept this is weak.
(As-Sirat-un-nabi, vol.1, “Birth of the Prophet [May Allah bless him and grant Him peace]”)
Muhammad Ibn Is-haaq states that the Prophet was born on the 12th of Rabee’ul-Awwal.
(Seerah Ibn Hashaam, “Chapter Birth of the Prophet [May Allah bless him and grant Him peace]”)
Ibn Is-haaq was a Taabi’ and was born in 75 Hijrah. His book is the oldest book available of seerah in Islamic history. The first book of Seerah was written by Musa bin Uqba. This book is no longer avaiable for reference.
The Ahl as-Sunnah celebrate the Milaad of the Prophet [May Allah bless Him and grant Him peace] with love and respect. If someone does not celebrate it, we do not call them a kaafir because the matter of Milaad does not affect the ‘Aqeedah of a person. The celebrating of this should not cause any divisions among Muslims.
Hafidhh Salaahuddeen Yoosuf [A great follower of Hafidhh Ibn Taymiyyah and Shaikh Najdee] writes:
On the birth date of the Prophet [May Allah bless him and grant him peace], to give charity to the poor or to build a Masjid. We agree in this type of celebration of Milaad.
(Milaad-un-nabi, by Hafidhh.Yoosuf, page 92)
Hafidh Ibn Kathir writes: “On the day of the birth of Prophet[May Allah bless Him and grant Him peace], Shaytaan cried a lot.”
(Sirat-un-nabi, “Birth of the Prophet [May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)
From Ibn Kathirs narration we can see that to feel unhappy on the Birthday of the Prophet [May Allah bless him and grant him peace] is the way of shaytaan not the way of a Muslim!
Some questions raised concerning the Milaad
Although the Prophet was born on the 12th of Rabee’ul-awwal he also died on the same date. How then can the 12th of Rabee’ul-awwal be a happy day?
Mourning for someone’s death should not be more than three days, except for a woman, who has lost her husband. The Prophet’s [May Allah bless him and grant Him peace] death was over 1400 years ago, so the period of mourning has passed. But, after someone dies, his death is remembered by reciting the Qur'an, remembering his merits, giving alms, and making du’a for him. Even if the period of mourning for the Prophet’s [May Allah bless him and grant Him peace] death exists, all the actions mentioned above are included when people gather for Milaad-un-nabee. For this reason, there is not need to separate the celebration of the Prophet’s [May Allah bless him and grant Him peace] birth, and the mourning of his death.
How can there be an Eid Milaad-un-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)?
Allah Almighty says in the Qur’an:
Prophet Isa [May Allah bless him and grant Him peace] prayed to Allah Almighty “Oh Allah, our Lord, send down to us a tray of food from the Heavens so that it may be an occasion of Eid for us for the first and the last of us.” (Al-Maa’idah, 114)
Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”.
(Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi).
Imam Tirmidhee writes
“Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”.
[Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3]
From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day. This means that we can refer to “Milaad-un-Nabi” as “Eid-Milaad-un-nabi”
Books on Milaad-un-Nabi (SallahoAleheWasalam)
Imam Tirmidhi, in his book even gives the title of one of this chapters, the name “Milaad-un-Nabee”. (Tirmidhi, shamaa’il)
Imam Waaqdi (A second century Scholar) also wrote a book entitled “Milaad-un-Nabi”. The original copy can be found in Cairo.
Allama Ibn Al-Jawzi, wrote a book called “Milaad-un-Nabi” in which he gives very strong proofs permitting the celebration of Milaad.

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Ahle sunnathwal Jamath, - Life of Hazrat Khidr Alaihissalam

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There are differences (Ikhtilaaf) amongst the scholars regarding whether Khidr (Alay hissalaam) is still alive, or has died. There also exists Ikhtilaaf regarding whether Khidr (Alay hissalaam) was a Prophet or a saint. Many scholars are of the opinion that he is still alive, while others, such as Hafidhh Ibn Taymiyyah and his followers is of the opinion that he has died.
Evidence suggesting that Khidr ‘alaihi salaam is alive
In Sahih Muslim we find the following narration:
Dajjaal will kill a person once and then bring him back to life, then he will ask him, “Do you believe that I am God?” That person will reply, “No! I am convinced that you are the Dajjaal of which the Prophet (May Allah bless him and grant him peace) informed us”. Dajjaal will throw him in his fire, which in reality will be Paradise.The narrator of this Hadith is Abu Is-haaq who says: It is commonly known that this person would be Khidr (Alay hissalaam).
(Sahih Muslim, Chapter on Dajjaal)
Abu Is-haaq was amongst the Taba’tabi’een and it was common knowledge during that period that Khidr (Alay hissalaam) was alive and his death will occur at the time of Dajjaal.
Hafidhh Ibn Kathir states:
King Zulqarnain discovered a type of water referred to as the ‘water of life’ which when drank would allow a person to remain alive forever. He departed with many people searching for it, and Khidr, (Alay hissalaam) was also with him. At one place Khidr (Alay hissalaam) drank some water and the King did not.
[Tareekh by Ibn Kathir, volume 1 chapter Zulqarnain]
Hafidhh Ibn Hajar Asqalani says in his A’sabah that Khidr’s name is in the list of Companions of our Prophet (May Allah bless him and grant him peace).)
Hafidhh Ibn Kathir writes: “ When the Prophet (May Allah bless him and grant him peace) departed from this world, Umar heard someone come into the house but saw no-one, when he asked, Umar said it was Khidr (Alay hissalaam)”. Then a voice was heard which said, ‘O household of the Prophet (May Allah bless him and grant him peace), be patient’. Ali said it was Khidr (Alay hissalaam).”
Imam Bayhaqi said: “These narration’s are weak, but there are so many similar narrations, which suggests that they do have some origin. The coming of Khidr upon the death of the Prophet (May Allah bless him and grant him peace).
(Sirat-un-Nabi and Tareekh ibn Kathir chap Demise of Prophet (May Allah bless him and grant him peace) by Hafidhh ibn Kathir).
Other narrations of a similar nature can be found including the following made by someone who is very much respected by certain factions :
Ibn Muhammad bin Abdul Wahaab al Najdi writes, “After the death of the Prophet (May Allah bless him and grant him peace) a voice was heard, ‘O family of the Prophet, be patient and peace be upon you.’” [Mukhtaser Sirat-ur-Rasool, Chapter ‘Death of Prophet’]
We can mention here a very important scholarly point that are made by countless scholars including Hafidhh Ibn Kathir who writes,
“If there exist many narrations regarding one issue, then even if they are weak, they can be accepted.” [Tafsir Ibn Kathir (Surah Al-An’am, verse 123]
Hafidhh Ibn Kathir states that Khidr (Alay hissalaam) was the son of Adam (Alay hissalaam), who prayed to Allah: ‘O Allah, give my son Khidr a long life so that he lives until the Day of Judgement’. Adam (Alay hissalaam) also told Khidr (Alay hissalaam) ‘O my son, you shall bury me after my death’. He also gave him news of his long life. Khidr (Alay hissalaam) also sat in the boat of the Prophet Nuh (Alay hissalaam).
[Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]
There have been many narrations of various types some which have been rejected by the scholars for example Hafidhh Ibn Kathir rejected the statements which claimed that Khidr (Alay hissalaam) was the son of Pharaoh or that he was born during Pharaoh’s time. He strictly says he was alive a long time before Musa (Alay hissalaam).
[Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]
Imam Dhahabi writes, Umar bin Abdul Aziz was talking with a man. After he had finished talking with him, he returned and someone asked him who, he had been talking with. He replied, “He was Khidr and he came to give me some good news, that I will be the ruler of the Muslim world.”
(Tadkarahtul Huffaz biography of Umar bin Abdul Aziz by Imam Dhahabi)
Imam Nawawi also provides many references and statements given by many scholars, proving that Khidr (Alay hissalaam) is still alive. (Sharh Muslim, Chapter on Dajjaal)
From the aforementioned evidence, it can be clearly seen that the narrations support the opinion of those Ulama who say that Khidr (Alay hissalaam) is still alive.
Some people raise a question by saying:
In Bukhari there is a Hadith where the Prophet (May Allah bless him and grant him peace) states, ‘Of all the people who are alive upon the earth on this day, none will be living in a hundred years time’.
Secondly he said that: The Prophet (May Allah bless him and grant him peace) supplicated (du’a) upon the occasion of the battle of Badr. “There are three hundred and thirteen people with me. If we do not triumph then no one will be left to worship you Oh Allah.” Following this evidence, Hafidhh Ibn Taymiyyah and his follwers conclude that if Khidr (Alay hissalaam) was alive then he should have joined the army and made the number amount to three hundred and fourteen.
Answers to the objections
(1) The Prophet (May Allah bless him and grant him peace) stated: “Of those alive on the earth, none will be alive in a hundred years time”. It is possible that Khidr (Alay hissalaam) at that particular moment was present in a location other than this world (dunya). Just as Isa (Alay hissalaam) was also ‘alive’ at that time. If Isa (Alay hissalaam) never came down to help the Prophet Muhammad (May Allah bless him and grant him peace) in the battle of Badr then this did not break his promise that he made with Allah most High, in the spiritual world. In the same manner, there is nothing inappropriate regarding the fact that Khidr (Alay hissalaam) never joined the army for the battle. Having said that there is no confirmation that he did or did not join the Muslim army in the Battle of Badr since he is an unseen person. It may also be possible that he joined, but our Prophet (May Allah bless him and grant him peace) never mentioned his name like the thousands of angels who fought in this great battle but the Prophet (May Allah bless him and grant him peace) never mentioned all their names. So this means that Hafidhh Ibn Taymiyyah’s suspicions are insufficient to support the opinion that Khidr (Alay hissalaam) has died. There is not even a single weak Hadith to support this opinion let alone an authentic one.
(2) At the time of the Battle of Badr the population of the Muslim Ummah was not just three hundred and thirteen, In fact there were Muslims present in Madinah Munawarah who did not fight in the battle.
The explanation of the du’a is. ‘There will be none to worship you with victory.’ For no doubt the Muslims in Madinah, Abysinnia and Makkah would have continued to worship Allah.
From the aforementioned, according to Hafidhh Ibn Kathir, Khidr (Alay hissalaam) was alive from the time of Adam (Alay hissalaam) up until the time of Musa (Alay hissalaam). It seems rather unusual that Ibn Kathir rejected the understanding that Khidr (Alay hissalaam) could not live after the time of Musa (Alay hisalaam)
Comments
To conclude this chapter, it is clear that Ibn Taymiyyah and those who adhere to his principles do not believe that Khidr (Alay hissalaam) is alive.
It is very disturbing to see that on one side many narration’s exist which prove the validity of Khidr (Alay hissalaam) being ‘alive’ but on the other side there are the suspicions of Ibn Taymiyyah and those who blindly follow him. Such as, Hafidhh Ibn Kathir, who after having written the above narrations was convinced by Hafidhh ibn Taymiyyah’s understanding, still continue to create doubts in the minds of Muslims.
It must be understood that the belief that Khidr (Alay hissalaam) is still alive is not a matter of aqeedah and has no relation to Imaan and kufr.
We ask Allah ‘O Allah whatever we have said, if it is true accept it but if it is false we ask you to forgive us’. Amin!

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Dought & clear, - (Manners of Seeking Knowledge), - Women meeting for halaqahs and study circles

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I am asking weather it right for women to have halaqas or study circles excusively for sisters in the mosque or at a home.I heard it is not right for sisters to have their own gatherings but rather to learn from the ulama whenever there is an opportunity.
Would you please clarify this and give me a detailed answer, as, if it is wrong I would not like to participate in them. And how would I explain to sisters who think it is better for them to spend the time learning rather than waisting time or going to the malls.
Praise be to Allaah.
There is no reason why women should not have study circles that are exclusively for them, whether that is in the mosque or in one of their houses. Rather this is something that is prescribed in Islam. The women asked the Messenger (peace and blessings of Allaah be upon him) to give them a special session separate from the men, and he responded to their request.
Al-Bukhaari (7310) and Muslim (2634) narrated from Abu Sa’eed that a woman came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, the men have taken all your time; give us a day when we can come to you and you can teach us what Allaah has taught you.” He said, “Gather together on such and such a day in such and such a place (according to a report narrated by Ahmad (7310), your appointment is in the house of So and so).” So they gathered and the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them and taught them what Allaah had taught him. Then he said, “There is no woman among you whose three children die (before her) but they will be a shield for her from the Fire.” A woman asked, “O Messenger of Allaah, what about two?” and she repeated it twice. He said, “And two, and two, and two.”
Undoubtedly if a woman spends her time seeking knowledge that is better for her than wasting her time in going to the mall etc, but her intention should not be to fill her time so that she will not go to the mall; rather her intention should be to worship Allaah and draw closer to Him by seeking knowledge; to dispel her ignorance so that she can worship Allaah with proper understanding; and to teach other sisters in faith; and to raise a generation that is educated in the basic issues of Islam and its great teachings.
May Allaah bless us with beneficial knowledge and righteous deeds.

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Dought & clear, - (Manners of Seeking Knowledge), - Is it permissible fora woman to uncover her face in order to seek knowledge?

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I heard on TV one day that it is permissible for girls or women to uncover their faces in order to seek knowledge. I do not remember which madhhab that was, but the speaker said that the Messenger (peace and blessings of Allaah be upon him) said: “The difference of opinion among the fuqaha’ of my ummah is a mercy.”
Especially since I am finding it difficult to move from being unveiled to wearing hijab and jilbaab. Please tell me what is right so that I can follow it.
Praise be to Allaah.
Firstly:
The hadeeth “The difference of opinion among the fuqaha’ of my ummah is a mercy” is a fabricated hadeeth, as it says inAsraar al-Marfoo’ah, 506 andTanzeeh al-Sharee’ah, 2/402.
Shaykh al-Albaani said of this hadeeth inal-Silsilah al-Da’eefah wa’l-Mawdoo’ah(hadeeth no. 57): It has no basis, and the muhaddithoon (scholars of hadeeth) tried hard to find an isnaad for it but without success.
Al-Manaawi narrated that al-Subki said: It is not known to the muhaddithoon, and I could not find any isnaad for it, whether saheeh, da’eef or mawdoo’. This was confirmed by Zakariya al-Ansaari in his commentary onTafseer al-Baydaawi.
End quote
It is not permissible for a woman to uncover her face in front of non-mahram men, except in cases of necessity, such as a medical doctor when no female doctor is available, so long as she is not alone with him (khulwah), or when proposing marriage, or when bearing witness in front of a qaadi (judge). In the cases mentioned above, it should be limited only to that which is necessary, and no more than that.
A woman’s hijab and niqab do not pose an obstacle to her seeking knowledge. It is not correct to believe that there is a contradiction between covering and seeking knowledge. May Allaah never bless knowledge that is only acquired by means of sin and women neglecting modesty. Women who wear hijab and are covered have reached the highest levels of knowledge and have earned degrees and certificates without mixing with men or uncovering their faces, whilst we see many of those who fail to acquire knowledge wearing the minimum of clothing on their bodies. Since when does neglecting modesty bring knowledge and hijab prevent it?
Covering the face is obligatory for Muslim women who have reached the age of adolescence. In the answer to question no. 12525you will find an explanation that the face is ‘awrah.
We have discussed the evidence that it is obligatory to cover the face in the answer to question no. 21134, 21536and 11774.
The view that it is permissible for women to uncover their faces in order to seek knowledge is not correct.
We ask Allaah to help you to do that which pleases Him, and to reward you greatly for your question and your efforts to learn. Our advice to you is to keep away from dubious places where mixing takes place. We give you the glad tidings from the Prophet (peace and blessings of Allaah be upon him) who said: “Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better than it.” So seek the help of Allaah and be patient. The first Muslim women gave up their (former) religion, their husbands and their homelands in order to enter Islam, and this move from being uncovered to wearing hijab is insignificant in comparison to what those women did. Be sure that you will find encouragement from your veiled sisters who will make that transition easier for you. Do not pay any attention to the obstacles put in your way by evil and corrupt people, women and men alike, for they do not wish you well and they do not want you to be happy or be rewarded, nor do they know the true path to happiness and reward.
And Allaah knows best.

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Dought & clear, - (Manners of Seeking Knowledge), - Is it bid’ah for daa’iyahs and seekers of knowledge to get together on Friday nights to get toknow one another and tostudy together?

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The daa’iyahs in this area have agreed to get together one night every week, to listen to lectures, get to know one another, hold seminars, study and do da’wah. They chose Friday nights for these gatherings, so that veryone, near and far, can come together and each one can bring enough food for himself for this evening. Is this bid’ah as in singling out Friday nights for an act of worship as this scholar said, or not? All they are intending is that Friday night should be a time for gathering together only, not for worship. For my own part, I am taking a defensive stance on behalf of these daa’iyahs. I think that this gathering and their getting to know one another is something which is important and is a means of creating harmony among them and promoting the da’wah. What is the correct view oncerning this matter?
Praise be to Allaah.
There is nothing wrong with the daa’iyahs gathering on Friday nights each week to listen to lectures, get to know one another and study. This does not mean that they are singling out Friday nights for orship.

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