Was the adhaan revealed by wahy or wasit suggested by a sahaabi?

I think i once read that the adhan (call to prayer)was suggested toour
prophet Muhammed ( ) by another muslim after he said he didnt want to
use the bells that the christians used or the rams-head(?) that the
jews used to call people to prayer. How does the idea of everything
the prophet ordered being an inspiration that is inspired fit in with
this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
"Adhaan" in Arabic means conveying; in Islam it means announcing that
the time (for prayer) has come. It was prescribed during the time of
the Messenger of Allaah (peace and blessings of Allaah be upon him) in
Madeenah. According to the hadeeth of 'Abd-Allaah ibn Zayd ibn Abd
Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah
be upon him) decided to use a bell even though he disliked it because
it was like what the Christians used,'there appeared to me ina dream a
man who was wearing two green garments, in whose hand was a bell. I
said, "O slave of Allaah, will you sell that bell?" he said, "What
will you do with it?" I said, "We will call the people to prayer with
it." He said, "Shall I not show you somethingbetter than that?" I
said, "Yes." He said, "Say, Allaahu akbar Allaah akbar … (to the end
of the adhaan)." When morning came, I went tothe Messenger of Allaah
(peace and blessings of Allaah be upon him) and told him what I had
seen. He said, "This is a true dream, in sha Allaah. Get up with
Bilaaland tell him what you have seen, so that he cangive the call,
because he has a more beautiful voice than you." So I got up with
Bilaal and started telling him what I had seen, and he gave the call
to prayer. 'Umar ibn al-Khattaab heard that whilst he was in his
house, and he came out, dragging his cloak behind him, saying, "By the
One Who sent you with the truth, O Messenger of Allaah, I saw the same
as he saw." The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "To Allaah be praise."' (Narrated by Ahmad, 1588;
al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dreamwhich was seen by a great
sahaabi and approved of by our great Prophet. They were not a
suggestion asyou mentioned, but a dream, and it is known that dreams
are one of the seventy parts of Prophethood, because it was stated in
a hadeeth narrated by Ibn 'Umar that the Prophet (peace and blessings
of Allaah be upon him) said: "Dreams are one of the seventy parts of
Prophethood." (Narratedby Ahmad, 4449).
Al-Bukhaari narrated a different version: "True dreams are one of the
forty-six parts of Prophethood." (Narratedby al-Bukhaari,, 6474;
Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be
upon him) described as a true dream, came fromAllaah and was not a
suggestion from a person. So it was a part of Prophethood becauseit
was approved of by the Prophet (peace and blessings of Allaah be upon
him) and was described by him as a true dream. If the Prophet had not
approved of it, it would not have been considered a true dreamand it
would not have been a part of Prophethood. The one who judged it to be
truewas the Prophet (peace and blessings of Allaah be upon him), and
the one who commanded them to act upon it was the Prophet (peace and
blessings of Allaah be upon him), who received revelation (wahy) from
his Lord.
'Umar (may Allaah be pleased with him) had seen a similar dream. Letus
not forget that 'Umar was one of the Rightly-guided khaleefahs
(al-khulafaa' al-raashidoon), of whomthe Messenger (peace and
blessings of Allaah be upon him) said, "I exhort you to adhere to my
sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on
tightto it with your back teeth." (Narrated by al-Tirmidhi, 2600; Ibn
Maajah, 43; Ahmad, 16519).
'Umar's view frequently coincided with the wahyand divine legislation.
'Aa'ishah reported that the Prophet (peace and blessings of Allaah be
upon him) used to say, "Among the nations whocame before you there
were people who were muhaddathoon (inspired). If there is anyone like
this in my ummah, it is 'Umar ibn al-Khattaab." (Narrated by
al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means
inspired.
You may ask, why did the adhaan start in this fashion, being seen in a
dream by two sahaabis then being confirmed bythe wahy? Why was it not
revealed directly? The answer is that Allaahdecrees whatever He wills,
however He wills, may He be glorified and exalted. Perhaps the wayit
happened was meant to demonstrate the virtue of these two sahaabis and
to confirm the how good this ummah is, because among them are some
whose opinions coincidewith the wahy and somewho had true dreams which
confirmed their truthfulness, for the people who have the truest
dreams are the truest in speech as the Prophet (peace and blessings of
Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is
that it consists of everything that was narrated from the Messenger
(peace and blessings of Allaah be upon him), everything that he "said,
did or approved of."
What is meant by his words and actions is clear. What he approved of
refers to when someone did something in front of him and he approved
of it – this is also part of the sharee'ah, not because that person
did it, but because the Messenger (peace and blessings of Allaah be
upon him) approved of it. The Messenger (peace and blessings of Allaah
be upon him) never kept quiet about falsehood and he never approved of
anything false or misguided that was done by others. He would
disapprove of it and speak out against it,as he did in the case of the
sahaabi Abu Israa'eel, as was narrated by Ibn 'Abbaas, who said:
"Whilst the Prophet (peace and blessings of Allaah be upon him) was
giving a khutbah, he saw a man standing in the sun, and he asked about
him. They said, 'That is Abu Israa'eel. He vowed to stand and not sit
down, not to seek shade, not tospeak, and to fast.' He said, 'Tell him
to speak, seek shade and sit down, but let him complete his fast.'"
(Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of
Abu Israa'eel's vow to fast, but he cancelled therest of his vow and
did not approve of it.
So it is clear that the adhaan became part of the religion when the
Prophet (peace and blessings of Allaah be upon him) confirmed what
Allaah had shown the two sahaabis in theirdreams, and commanded
'Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the
people to prayer.Hopefully the explanation given abovewill dispel your
confusion and make matters clearer to you. We ask Allaah to grant
usand you understanding of Islam. And Allaah knows best.

Ruling on praying at times when prayer is notallowed

One of my friend, who is very punctual in offeringNamaaz, has seen
offering namaaz sometimes even when the sun is setting. He is of the
view that offeringNamaaz at sun set or sunrise time is not a sin and
it might be just a makrooh. I told him that offering prayer at sun set
or sun rise time is notallowed and it might be a sin also. Because to
have distinction with non-muslims, it has not been allowed to offer
namaaz at this time.
Please tell me whether offering of prayers(Namaaz) at sun set or sun
rise time is makrooh or a sin and why?
Praise be to Allaah.
It is mustahabb to pray naafil prayers at all times, except at the
times when praying is not allowed. These timesare from after Fajr
prayer until the sun has risen to the height of a spear; from noon
time until after the sun has passed its zenith, which is at mid-day
for about five minutes before the sun reaches its zenith; and from
after 'Asr prayer until the sun sets. What is meant is the prayer
which each person does by himself; once he has prayed 'Asr it becomes
haraam for him to pray until the sunhas set, except in specificcases,
when it is not haraam. See Question # 306.
The reason why it (prayer at these times) isnot allowed is so as to
avoid any resemblance to the kuffaar who prostrate to the sun when it
rises as a greeting to it and to express their joy, and they prostrate
to it whenit sets as a farewell to it. The Prophet (peace and
blessings of Allaah be upon him) was keen to put a stop to all things
that may lead to shirk, orthat might involve any resemblance to the
mushrikeen. With regardto the prohibition on praying when the sun is
near its zenith, this is because this is the time when the Fire of
Hell is intensified, as was reported from the Prophet (peace and
blessings of Allaah be upon him), so we shouldrefrain from praying at
these times.

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What are the boundaries of the Makkah Haram?

Please advise what includes the Haram boundries for Mecca. Is the
entire Mecca provice a Haram?
Praise be to Allah.
Firstly:
The boundaries of the Makkah Haram are well known and have clear
markers that have been set up in all directions with the name of the
location written on themso that people can see them.
An-Nawawi (may Allah have mercy on him) said:
The boundary of the Haram in the direction of Madinah is before
at-Tan'eem, by the houses of Banu Nifaar, three miles from Makkah. On
the road to Yemen, the boundary is Adaat Libn, seven miles from
Makkah. On the road to at-Taa'if it is at 'Arafaat, at the bottom of
Namirah, seven miles away. On the road to Iraq it is the mountain pass
of al-Muqatta', seven miles away. On theroad to al-Ji'raanah it is in
the mountain pass of Aal 'Abdillah ibn Khaalid,nine miles away. On the
road to Jeddah it is Munqati'al-A'shaash, ten miles from Makkah.
End quote from al-Majmoo', 7/463
It says in al-Mawsoo'ah al-Fiqhiyyah (17/185-186):
The boundary of the Haram in the direction of al-Madinah al-Munawwarah
is at at-Tan'eem, which is three miles away. In the Maaliki books it
says it is four or five miles. Coming from Makkah, at-Tan'eem begins
at Buyoot as-Suqya, which are called Buyoot Nifaar;nowadays it is
known as Masjid 'Aa'ishah (the mosque of 'Aa'ishah). The area between
the Ka'bah and at-Tan'eem isHaram (part of the sanctuary), and at-Tan
'eem is outside the Haram boundary. In the direction of Yemen, it is
seven miles, at Adaat Libn.
In the direction of Jeddah it is ten miles, at Munqata' al-A'shaash,
at the end of al-Hudaybiyah; which is part of the Haram.
In the direction of al-Ji'raanah it is nine miles, in the mountain
pass of 'Abdullah ibn Khaalid.
In the direction of Iraq itis seven miles, at a mountain pass on one
side of Jabal al-Muqatta'.In the books of the Maalikis it says that it
is eight miles.
In the direction of at-Taa'if it is at 'Arafaat, in the bottom of
Namirah, seven miles, at the edge of 'Uranah.
Perhaps the differences in stating the number of miles is because of
differences in defining what is meant by a mile. The measurement by
miles starts from the Black Stone.
The boundaries of the Makkah Haram are currently marked in different
directions withclear markers that have been set up at its edges like
minarets, on which is written in the name ofthe location in Arabic and
other languages. End quote.
A mile is equivalent to 1848 meters.
Whatever is within the markers mentioned is part of the Makkah Haram,
and comes underall the shar'i rulings concerning it, regardlessof
whatever administrative name is given to the place.
Whatever is outside of these markers is not partof the Makkah Haram
and none of the rulings on the Haram apply to it,even if it is called
"Makkah" or the people at some time regard it asbeing one of its
neighbourhoods.

Hajj-e-Baytullah, Hajj-e-Baitullah, Hajj-e-Baitulla, Manasik-e-Hajj, Hajj and Umra Information Centre, Labbaik

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 OLord, here I am. Here I amat Thy service and
Thou hast no partners. Thine alone is All Praise and All Bounty, and
Thine alone is The Sovereignty. Thou hast no partners, here I am.
In the name of Allah, the most compassionate, the Merciful.
And pilgrimage to the House is incumbent uponmen for the sake of
Allah,(upon) every one who is able to undertake the journey to it;
Holy Quran, (3:97)
The word Hajj means to intend, to win over someone by argument and
frequently visit someone. As a religious term it refers to the act
ofworship: circumambulating the Kaaba (Tawaf, praying and performing
the other prescribed deeds).
Hajj is the Pilgrimage to Makkah in Islam. Hajj is the fifth of the
Five Pillarsin Sunni Islam and one ofthe ten Branches of religion
(Obligations of Islam or Furo-e-Deen) in Shia Islam, which takes place
during the Islamic month of Dhu al-Hijjah. Entrance to Makkah itself
is forbidden to non-Muslims and the entire city is considered aholy
site to Islam.
Baitulla is another name for Kaaba, is a sacred house in the center of
Masjid-e-Haram in Makkah and Baitulla means House of Allah. Hence
Hajj-e-Baytullah, Hajj-e-Baitullah or Hajj-e-Baitulla means Pilgrimage
to the House of Allah.
This is the Worship (Ibadat) that becomes obligatory once in a
lifetime. Therefore, its conditions, its difficulties and its rewards
are unique.
Those who are able to fulfill this obligation are indeed privileged.
But this privilege can becomea ban instead of a boon ifit is misused.
And it is easy to misuse it. Misuse takes the form of oblivion of the
rules, carelessness in performance of the rites and ignorance of the
importance of the rites ofHajj in the living of one's life.
Therefore, the more sincere effort the Haji (Person who performs the
Hajj) puts in, the greater the reward, and this Guide is an aid to
thissincere effort according to the fatwa of Ayatulla Al-Uzma Agha
Seyyid AbulQassim Al-Musawi Al-Khui (RA).

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