Hajj, - The Internal Dimensionsof Hajj

The ultimate destination
You are the luckiest person in the world. Allah has invited you
personally to His House.
What is Hajj? Hajj in the Arabic language means aim, destination or
purpose (qasd). The reason is clear: Hajj is the ultimate journey of
loving submission ('ubudiyah) and conscious surrender (riq) to Allah.
Its ultimate destination is your encounter with the House of Allah
(Bayt al-Allah) – the Ka`bah – with both your physical body and, more
importantly, your heart (qalb).
Ibn al-Jawzi (rahimah al-Allah) relates a story of an old, blind woman
who was journeying to Hajj years ago with a caravan. Throughout the
journey, she keeps asking: "Are we at the house of my Lord?" Time and
again, she is told, "No, mother, we are not there yet." As the caravan
nears Makkah, she is informed that they are almost there. Finally,
they enter Masjidal-Haram. She is led to the Ka'bah. Touching the
Ka'bah, she cries, "Baytu rabbi? The House of my Lord?" Weeping, she
clings to the cloth of the Ka'bah – and dies.
The woman realized with her heart (qalb) the true significance of
visiting the House of her Lord.
Allah has invited you to His House, which He has called the al-Bayt
al-'Atiq – the ancient, liberated and liberating house. Your journey
is one of freedom and liberation. For as your body leaves its material
house to journey to Allah's House, your heart is meant to disengage
from the lower self (nafs), the shaytan, and the world (dunya) and
journey to Allah.
The ultimate reward for a Hajj mabrur is to return home with the
purity of a newborn child. What could be a greater incentive! But
beware, for Hajj is a selective process. Only a few will attain a Hajj
mabrur, which is a Hajj performed correctly, without any disobedience
to Allah and without indulging in any argumentation. Be prepared. Be
vigilant. Be focused. This will be one of the greatest – and sweetest
– struggles of your life. And though you will long and dream for the
rest of your life to come back, you may never return again.
May Allah allow our bodies to journey to His House; may He permit our
hearts to find Him, the Lord of the House. Ameen.
The most sacred space
You will be journeying from your earthly house to Makkah, your
spiritual home, the most beloved place to Allah in all of space and
time. Allah himself has decreed it to be so since the beginning of
creation. There is no place more blessed, more beautiful, more
virtuous, more exalted than Makkah. Every inch and every corner of
Makkah is a haram, a sanctuary made sacred by Allah. The more you
revere Makkah, the more you will be ennobled by Allah. We must take
the greatest of care to never think casually of our sojourn in Makkah
or live within its precincts in disobedience or negligence.
Some reports teach that it was in Makkah that our father adam ('alayhi
al-salam) longed to go back to paradise and be in the presence of
Allah. To console his loneliness, Allah commanded him to do tawaf
around the space of the current Ka'bah. And adam did, and felt whole
again.
Other texts teach that Nuh ('alayhi al-salam), Ibrahim ('alayhi
al-salam), and many Prophets before them ('alayhim al-salam), all did
tawaf around Allah's sacred House. Their spiritual energy and legacy
fills the air. You will be walking in the footsteps and the
heart-steps of Rasulullah (sallalahu 'alayhi wasallam) and his noble
companions.
Shelter, solace and sight
Hajj and its rites are described in various and powerful ways by Allah
and his Rasul (sallalahu 'alayhi wasallam). Through these
descriptions, we gain insight into the deeper meanings of Hajj. The
rites of hajj are described, for example, as manasik, masha'ir and
mashahid.
Mansak (plural manasik), usually translated as ritual, connotes
shelter (maskan) and tranquility (sukun). The rites of Hajj are
residences of shelter and tranquility for the heart.
Mash'ar (plural masha'ir) connotes feeling and experience. The rites
of Hajj cause the heart to feel and experience the sweetness of
nearness to Allah.
Mashad (plural mashahid) is to witness with the heart the blessings of
Allah at every station – to see, with one's inner sight, Allah's will
as the Decreer of decrees and the Causer of causes.
Each word connotes a different inner dimension of Hajj, as the
movement, not only of your body or limbs, but of your heart. For as
your body journeys from one place to another, so too must your heart
travel through various stations (maqamat), each of which will provide
it with shelter, solace and inner sight.
Become angelic
Hajj is your chance to become an angel and to live with the delight of an angel.
In tawaf, you will be mirroring the worship of the angels, the
mala'ikah, those heavenly creatures created of pure light and
enveloped in the worship of Allah. Texts teach that the Ka'bah is
connected in an imperceptible way to the Bayt al-Ma'mur, the heavenly
Ka'bah of the angels, around which they are constantly in tawaf.
Seventy thousand angels perform tawaf around this house and are
replaced with others, never to return.
Around the Ka'bah, we are in a heavenly dimension. Near the Ka'bah are
the Hajar Aswad, or black stone, and the Maqam Ibrahim, both gems from
jannah. We are taught that the hajar was darkened by the sins and
transgressions of man. Its heavenly light is now folded from us. The
hajar will be rendered into a person in the afterlife by Allah and
will witness on behalf of those who approached it with truth and
sincerity. The hajar can be said to take a picture recording of your
heart as you stand before it. Kissing the hajar is the most profound
renewal of your covenant with Allah and a pledge of love, dedicated
obedience and soulful allegiance to Him.
THE JOURNEY BEGINS
Entering into Ihram
As you near the miqat, your heart will tremble and tremor. Is this
really happening? Is my heart getting closer and closer to His House?
Soon you will enter Allah's haram. It is only fitting that you enter
into a state, both externally and internally, that justly corresponds
to this honour. Beyond the miqat, there is only talbiyah.
The essence of Hajj is the journey of our hearts away from the house
of our lower selves (nufus) with its passions (shahawat), inclinations
(ahwa') and attachment to the created world (khalq) to the haram and,
ultimately, the House of Allah. We must leave our attachments to
receive the greatest connection. We must leave to arrive.
Ihram is from haram. Both meanings, to be sacred and to be forbidden,
are carried in it. Through the ihram, the heart is meant to leave the
temporary and the finite – to make it, in a sense, "forbidden" – and
to prepare for the sacred audience of Allah's presence.
The muhrim has disengaged from everything and anything that distracts
him or her from Allah and, consequently, from remembrance, peace and
stillness. The muhrim has left his or her home taking taqwa or
Allah-consciousness, the best sustenance, as a provision.
Beginning Talbiyah
One enters into ihram with talbiyah. Talbiyah is the heart's most
profound surrender to the invitation and call of Allah: Here I come to
You, my Lord, here I come – fully and forever.
With the talbiyah, we proclaim that no associate (sharik) or
attachment will distract us from seeking Allah. Our hearts will not
see, hear, obey, or be lured to another, besides Him. The recitation
of this talbiyah is to be said with constancy and conviction, and not
intermittently and infrequently.Talbiyah is essential to focusing our
hearts. It will remind us of the purpose of our journey; it will
facilitate us in foregoing our rights, demands and expectations while
yet rendering fully the major and minor rights of others; it will
dispel distractions; and it will make all obstacles easy, even
pleasurable.
There is no praise (hamd) and no dominion and power (mulk) except that
Allah owns it. Everything, whether tangible or intangible, belongs to
Him. In fact, we are in praise of Him by Him.
Mina
Mina, or Muna, means desire, hope, longing.
Some texts teach that it was in Muna that adam ( 'alayhi al-salam)
longed and desired to journey back home to paradise and to be, once
again, in Allah's presence.
It is in Muna that the journey begins. The day spent in Muna, termed
the day of tarwiyah (meaning, in part, to quench, to drink to one's
fill), is meant for our heart to focus on the aim of their journey, to
gather in resolution and focus, and to begin our inner momentum
towards the House of Allah.
'Arafat
'Arafat means to know, to understand. Another verb scale conveys the
meaning of perfuming, making fragrant, scenting. 'Arafat is the
essential pillar (rukn), of Hajj; without 'Arafat there is no Hajj.
'Arafat is the cleansing station outside the haram where we stand and
seek forgiveness for all that we've committed in our lives. We beg and
implore Allah to make us worthy of entering into His haram, visiting
His House and being in His presence.
Here, on 'Arafat, we learn two things. As we acknowledge our
disobedience, our sins, our rebelliousness and our forgetfulness, we
know our unworthiness as true servants. We reveal everything to Allah,
minor or major, Who knows already but simply wants us to admit with
true transparency and sincerity what we are inside of our selves.
Moreover, we begin to know the all-enveloping knowledge, the
inestimable mercy, the boundless generosity and the limitless grace of
Alah in forgiving and effacing our sins. Who is it, beside Him, that
can forgive and that does forgive? There is no refuge or flight from
Allah except to Him.
Allah celebrates, in the presence of the angels, the hujjaj on 'Arafat
asking for forgiveness. And He affirms to the angels that, yes, He has
forgiven them.
Now, as the sun begins to set, you continue, perfumed and scented with
the purity of Allah's grace and forgiveness, ever closer to His haram.
Muzdalifa
Muzdalifa, from the Arabic root izdilaf, means to approach, to get closer.
Muzdalifa is a second station of cleansing and purification. The
pilgrim is now closer to the Ka'bah. We remain in supplication (du'a')
after fajr, imploring Allah again for pardon and guidance. Some
scholars have said that in Muzdalifa, Allah also forgives our
violations against the rights of others. Such violations are not
usually forgiven unless, in addition to seeking forgiveness, we remedy
what has been violated.
Muna and the casting of the pebbles
During the Hajj of Ibrahim ('alayhi al-salam), he was commanded to
sacrifice his son. Allah, of course, never intended that the slaughter
take place. Allah wanted, instead, to purify and free Ibrahim ('alayhi
al-salam) from every love and every attachment besides Him.
It was in Muna that the shaytan attempted to waylay Ibrahim ('alayhi
al-salam) from sacrificing his son. Ibrahim ('alayhi al-salam) casted
pebbles at the shaytan to reject his designs and prompting.
In casting the pebbles, the pilgrim affirms Allah's greatness over
everything and covenants with Allah that he or she will never regress
to anything which displeases Him.
Casting the pebbles is the casting away of shaytan, the lower self
(nafs) with its desires, inclinations and evil, and, ultimately,
casting away everything besides Allah. The pebble is meant, not to hit
the pillar, but to fall inside the container, or majmar, where it will
remain. The fire of the nafs, its impetus to evil, must be cast out,
contained and confined. Our nafs must be jailed for us to become free.
After the nafs is jailed by the casting of the pebbles, it is
slaughtered. The sacrifice of the animal signifies the slaughter of
the nafs by Ibrahim ('alayhi al-salam). Ibrahim's ('alayhi al-salam)
sacrifice was momentous: he sacrificed his very will. Ibrahim was
named the Khalil (cherished friend) of Allah because his love for
Allah pierced and consumed his entire heart.
The hair – signifying status, station and pride – is now shaved.
Whatever remaining trace and residue of the disobedient nafs is now
completely cleansed.
Now, the pilgrim is welcomed by Allah to visit His Haram and His
House. He or she is now freed from ihram, but not completely. Washing
and the use of perfume are now permitted; intimate relations are not.
Approaching one's spouse is unbefitting considering that now the
pilgrim is going to visit the Host.
Tawaf al-Ifadah
Ifadah means to flood, to rush, to move.
The movement from 'Arafat to the haram is called ifadah. The rite of
tawaf that takes place after the casting of the pebbles, the sacrifice
and the shaving of the head is likewise termed Tawaaf al-Ifadah.
The heart (qalb), cleansed and purified from its attachments,
inundated with love, desire and longing, floods to the haram, to the
House, and to its Lord. There, it circumambulates the House and renews
its pledge of complete and loving submission.
Sa'i between Safa and Marwa
Sa'i means to work, to strive, to act.
We remember in sa'i the actions of Hajar ('alayha al-salam) as she
climbed, walked and ran up both Safa and Marwa looking for sustenance
for her starving child. The miracle of Zam zam was gifted to Hajar for
her efforts and sincere reliance. Rasulullah (sallalahu 'alayhi
wasallam) teaches that if we drink zam zam with firm faith and
certainty, Allah will most definitely answer our supplication.
As servants of Allah, we are embedded in time and space. We must act,
all the while cognizant that it is Allah who creates both cause and
effect. To see waves upon waves of pilgrims walking and running
between Safa and Marwa is to recognize that the reality of our life is
constant sa'i between struggle and reward, struggle and reward. On the
hills of Safa and Marwa, where the pilgrim alights in reflection and
supplication, the heart exalts, seeing Allah's power in all matters,
yours and others, large or small.
The days and nights of Muna
During our stay in Muna, we re-affirm and re-declare our desire and
hope for spiritual freedom by casting pebbles for three days. Each
casting of the pebbles cements our resolution to contain and confine
both the lower self (nafs) and shaytan.
You remain in Muna as Allah's guest. Here, we must eat and drink with
the consciousness of a guest in front of a Most-Magnanimous Host. The
greatest nourishment during these days, as Allah himself indicates, is
His dhikr, or remembrance. We are destined to leave but Allah intends
we leave gradually, in gratitude to Him, remembrance of Him and
gathering a firm resolution for permanent change when we depart.
Then the last pebble is cast. Our final farewell is imminent.
The farewell
Most have waited their entire lives for the encounter with the House
of Allah. Many will never return. In truth, there is no certainty that
any of us will ever gaze on the Ka'bah again.
Whether we return or not, we will never forget. It is said – and it is
true – that the Ka'bah beckons you from afar, then haunts you forever.
It is related that Ibn 'Abbas prayed this as his final farewell,
clinging with his entire being to the multazam, the wall of the Ka'bah
between the hajar and the door:
"O Allah This House is Your House And this servant is Your servant,
and the son of Your servants You have carried me here on what You have
made accessible to me of Your creation Until You have made me reach,
by Your grace, Your House And You have helped me fulfill my rites of
Hajj (O Allah) If You have been pleased with me, then be more pleased
with me And if You are not pleased with me, then I implore you to be
generous to me now – Before my house becomes distant from Your house
For now it is time for my departure, if You permit me – Never to
exchange You for anything else, nor Your House for any other house Not
being desirous of others instead of You, nor of any other house
besides Your House O Allah, Grant me safety and good health in my
body, protection in my religion and allow me a beautiful return And
provide me with deeds and acts of Your obedience for as long as You
grant me life And gather for me the best of this world and the next
For truly You have power over all things."
A mother once told her son that the Ka'bah says: The one who does not
see me will never rest; and the one who sees me will never rest.
May our hearts find their ultimate rest by journeying to Allah long
after our bodies have returned from Hajj. May we always be in Hajj.
Hajj mabrur, my beloved brother and sister.

Hajj, - Spiritual Advice for Hajj

Allahسبحانه وتعالىsays in the Holy Qur'an:
الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ
رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُواْ مِنْ
خَيْرٍ يَعْلَمْهُ اللّهُ وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ
The season of Pilgrimage is the months known; wherefore whosoever
ordaineth unto himself the pilgrimage therein, there is no lewdness
nor wickedness nor wrangling during the pilgrimage, and whatsoever of
good ye do, Allah shall know it. And take provision for the journey,
for verily the best provision is abstainment; and fear Me, O men of
understanding!
[al Baqarah 2/197]
In the verse related to Hajj, the need to performtawaaf(ritual walk
around the Holy Ka'ba),sa'ee(ritual walk between the hills of Safa and
Marwa), stoning of the shayaateen are not mentioned, rather
Allahسبحانه وتعالىmentions the need to abstain from 3 acts :
1. Lewd talk
This means any talk which is rude, indecent, offensive or vulgar. To
speak in such a manner violates the sanctity of Hajj. It does not
befit a Muslimto speak in a lewd manner – it only suggests a filthy
heart and mind. This prohibition during Hajj also includes speaking of
conjugal relations between husband and wife which under normal
circumstances would be permissible.
2. Sinning
This includes any act of disobedience to Allahسبحانه وتعالىespecially
not lowering one's gaze. During Hajj, being such a large gathering of
men and women, the need to lower one's gaze becomes all the more
important. Not lowering one's gaze not only destroys the sanctity of
Hajj, but one's attention is diverted from Allahسبحانه وتعالىto the
creation. Nothing is achieved by the stray gaze – it is an arrow which
only returns to pierce one's own heart.
3. Arguing
The Hajj journey makes the most patient and forbearing of people
irritable because one's sleeping and eating patterns are disrupted. In
such a state and in such a large gathering of people one may be easily
provoked and get into an argument. At such times one should exercise
patience and self-discipline and remind himself by saying 'I am in
Hajj' i.e. I am in a sanctified state.
These 3 sins reflect the 3 categories of sins a Muslim should avoid
throughout his life i.e.
• Sins of the tongue
• Sins of the flesh
• Sins against fellow Muslims
During Hajj these 3 sins are especially dangerous yet so easy to
commit. If a person engages in any of these there is a great danger
that all of the reward for Hajj will be destroyed. As well as
fulfilling all the rites and rituals of Hajj, it is necessary to
refrain from the above sins for an accepted Hajj.

Hajj, - Correcting Our Outlook

The lifestyle that we have become accustomed to has spoiled us and we
except a limousine to be waiting at the airport to whisk us away and
drop us right outside the Haram. There is a system to everything that
we must realize and we must be prepared to allow it to run its own
course. We need to realize that we are servants whom the Master is
allowing to come visit His House and not the other way around.
Presidents and kings of this worthless and temporary world make their
visitors wait for hours without explanation and we expect the Master
of the universe to cater to our every need. To be allowed to come to
Hajjis indeed a blessing for which we should be ready to bear double
if not triple the usual burden.
Hajj is a journey and act of worship and there is always trial in
worship no matter what form. If people desire luxury and comfort they
are welcome to stay in their beds because no one is forcing them to go
to Hajj. However, people must be prepared for hardship if they have
already taken the first steps toward anything.

Dought & clear, - Ruling on fasting the days of al-tashreeq

A man fasted on the eleventh and twelfth of Dhu'l-Hijjah. What is the
ruling on his fast?.
Praise be to Allaah.
The eleventh, twelfth and thirteenth of Dhu'l-Hijjah are known as the
days of al-Tashreeq. It is proven that the Prophet(peace and blessings
of Allaah be upon him) forbade fasting on these days, and he did not
give any concession allowing fasting on these days except to those
pilgrims doing tamattu' or qiraan who could not find an animal to
sacrifice.
Muslim (1141) narrated that Nubayshah al-Hudhali (may Allaah be
pleased with him) said: The Messenger of Allaah(peace and blessings of
Allaah be upon him) said: "The days of al-Tashreeq are the days of
eating, drinking and remembering Allaah."
Ahmad (16081) narrated from Hamzah ibn 'Amr al-Aslami (may Allaah be
pleased with him) that he saw a man on a camel following the people in
Mina, and the Prophet of Allaah(peace and blessings of Allaah be upon
him) was present, and the man was saying, "Do not fast on these days
for they are the days of eating and drinking." Classed as saheeh by
al-Albaani inSaheeh al-Jaami', 7355.
Ahmad (17314) and Abu Dawood (2418) narrated from Abu Murrah the freed
slave of Umm Haani' that he entered with 'Abd-Allaah ibn 'Amr upon his
father 'Amr ibn al-'Aas. He offered them food and said, "Eat." He
said: "I am fasting." 'Amr said: "Eat, for these are the days on which
the Messenger of Allaah(peace and blessings of Allaah be upon him)
commanded us not to fast, and he forbade fasting on these days."
Maalik said: "Those are the days of al-Tashreeq." Classed as saheeh by
al-Albaani inSaheeh Abi Dawood.
Ahmad (1459) narrated that Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) said: The Messenger of Allaah(peace and blessings of Allaah
be upon him) commanded me to call out on the days of Mina: "These are
the days of eating and drinking, and there is no fasting on these
days," meaning the days of al-Tashreeq. The editor of theMusnadsaid it
is saheeh li ghayrihi.
Al-Bukhaari (1998) narrated that 'Aa'ishah and Ibn 'Umar (may Allaah
be pleased with them) said: "No concession was granted allowing anyone
to fast on the days of al-Tashreeq, except for the (pilgrim) who could
not find a sacrificial animal."
These ahaadeeth and others indicate that it is forbidden to fast on
the days of al-Tashreeq.
Hence most of the scholars are of the view that it is not valid to
observe voluntary fasts on these days.
But if one is fasting to make up a missed Ramadaan fast, some of the
scholars are of the view that that is permissible, but the correct
view is that it is not permissible.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(3/51):
It is not permissible to observe a voluntary fast on these days,
according to the majority of scholars. It was narrated from Ibn
al-Zubayr that he used to fast on these days, and something similar
was narrated from Ibn 'Umar and al-Aswad ibn Yazeed. It was narrated
from Abu Talhah that he used not to break his fast except on the two
Eid days. It seems that these people had not heard that the Messenger
of Allaah(peace and blessings of Allaah be upon him) forbade fasting
on these days, and if they had heard of that, they would not have done
that again.
As for observing an obligatory fast on those days, there are two
views. One is that it is not permitted, because it is forbidden to
fast on those days, and they are likened to the day of Eid.
The other view is that an obligatory fast observed on those days is
valid, because it was narrated that Ibn 'Umar and 'Aa'ishah said: "No
concession was granted allowing anyone to fast on the days of
al-Tashreeq, except for the (pilgrim) who could not find a sacrificial
animal" – i.e., for pilgrims doing tamattu' if they cannot find a
sacrificial animal. This is a saheeh hadeeth which was narrated by
al-Bukhaari and is applied by analogy to all obligatory fasts. End
quote.
The view adopted by the Hanbali madhhab is that fasts observed on
these days to make up for missed Ramadaan fasts are not valid.
SeeKashshaaf al-Qinaa', 2/342
With regard to pilgrims doing qiraan and tamattu' on these days if
they cannot find a sacrificial animal, the evidence for that is the
hadeeth of 'Aa'ishah and Ibn 'Umar quoted above. This is the also the
view of the Maalikis, Hanbalis and the older Shaafa'i madhhab.
The Hanafis and Shaafa'is are of the view that it is not permissible
to fast on these days.
Seeal-Mawsoo'ah al-Fiqhiyyah, 7/323
The most correct view is the first view, which is that it is
permissible to fast on these days for the (pilgrim) who cannot find a
sacrificial animal.
Al-Nawawi said inal-Majmoo'(6/486):
It should be noted that the more correct view according to our
companions is the later view that it is not valid to fast on these
days at all, either for the pilgrim doing tamattu' or for anyone else.
The most correct view based on the evidence is that it is valid for
the pilgrim doing tamattu' and it is permissible for him, because the
hadeeth which grants this concession is saheeh as we have explained,
and it clearly states that so it cannot be ignored." End quote.
To sum up: it is not valid to fast on the days of al-Tashreeq, whether
that is a voluntary fast or an obligatory fast, except for pilgrims
doing tamattu' or qiraan, if they cannot find a sacrificial animal.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: It is not
permissible to fast on the thirteenth of Dhu'l-Hijjah, whether that is
a voluntary fast or an obligatory fast, because these are the days of
eating and drinking and remembering Allaah. The Prophet(peace and
blessings of Allaah be upon him) forbade fasting on these days and did
not grant a concession to anyone except for pilgrims doing tamattu'
who could not find a sacrificial animal.
Majmoo' Fataawa Ibn Baaz(15/381)
Shaykh Ibn 'Uthaymeen said:
The days of al-Tashreeq are the three days after Eid al-Adha. They are
called the days of al-Tashreeq because the people used to dry
(yusharriqoon) the meat in the sun so that it would not turn rotten
when they stored it. The Messenger of Allaah(peace and blessings of
Allaah be upon him) said concerning these three days: "The days of
al-Tashreeq are the days of eating, drinking and remembering Allaah."
As that is the case, i.e., their prescribed purpose in sharee'ah is
for eating and drinking and remembering Allaah, then this is not a
time for fasting. Hence Ibn 'Umar and 'Aa'ishah (may Allaah be pleased
with them) said: "No concession was granted allowing anyone to fast on
the days of al-Tashreeq, except for the (pilgrim) who could not find a
sacrificial animal" – i.e., those pilgrims who are doing tamattu' and
qiraan; they should fast for three days during Hajj and seven days
when they go back home. If the pilgrim doing qiraan or tamattu' cannot
find a sacrificial animal, it is permissible for him to fast on these
three days, so that the Hajj season will not end before he can fast
them. Apart from that, it is not permissible to fast on these days;
even if a person is obliged to fast two consecutive months, he must
break his fast on the day of Eid and the three days after that, then
he must resume his fast. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 20/question no. 419
Based on the above, whoever fasted on the days of al-Tashreeq, all or
some of them, and was not a pilgrim doing tamattu or qiraan who could
not find a sacrificial animal, must ask Allaah for forgiveness for
doing something that the Prophet(peace and blessings of Allaah be upon
him) forbade. If he fasted on those days to make up for missed
Ramadaan fasts, that does not count and he must make it up again.
And Allaah knows best.

Dought & clear, - What are the defects that must be disclosed toa potential marriage partner?

I have been suffering from a mental illness for several years. For a
while, I have been praying regularly, reading Qur'an, remembering
Allah (dhikr), giving charity and helping people a great deal, and I
am much better, but I feel that the illness is still lurking. Is it
obligatory for me to inform anyone who proposes marriage to me about
that?
Praise be to Allah.
We ask Allah to heal you and grant you well-being. It seems to us that
this illness is not real. If we assume that it is real, then we would
say: if this illness would not have any impact on married life or on
raising children, then there is no need to inform a prospective
marriage partner about it. But if it does have some impact, in the
sense that it may result in some problems after marriage that would
prevent you from developing bonds of love and creating a tranquil
home, then you must tell him about that, because concealing it would
be a kind of deceit. It is proven that deceit is forbidden in general
terms from the hadeeth of Abu Hurayrah (may Allah be pleased with
him), according to which the Messenger of Allah (blessings and peace
of Allah be upon him) said: "Whoever deceives (people) does not belong
to me." Narrated by Muslim, 102.
You should not pay any attention to imaginary things with regard to
your illness. Most such things are tricks of the Shaytaan, and are
aimed at preventing you from getting married and keeping yourself
chaste.
The basic guidelines with regard to informing a suitor about illness
in the prospective wife are as follows:
1.if the sickness will have any impact on married life and will affect
the wife's ability to fulfil her duties towards her husband and
children;
2.if it will be off-putting to the husband because of its appearance or smell;
3.if it is real and permanent, and is not something imagined or
temporary that will disappear with the passage of time or after
marriage.
The scholars of the Standing Committee for Issuing Fatwas were asked:
There is a young woman who is occasionally affected by periods of
insanity, then it goes away again, and she goes back to normal for a
period that may be long or short. Sometimes prospective suitors come
to propose marriage to her, the family finds it difficult to arrange a
marriage for her, because they do not know how to tell the prospective
suitor about the situation and they are very hesitant, which leads to
missing out on the opportunity to get married. Recently the family
have decided that they would rather get her married to a person who
has some kind of disability or other problem, so that it will be
easier for him to accept her. Now there is a potential suitor who is
infertile, and another who is the son of her paternal aunt, who has
proposed to her and has stated that he is aware of her illness. But
the problem is that the mother of this young man – i.e., the paternal
aunt of the girl – has the same sickness, and when we asked the doctor
what he thought about this marriage, he said that he did not recommend
it, because the probability of having children who were affected by
the same illness was great.
My question is: what is the Islamic ruling on such a marriage? If it
turns out that it produces a child who is also ill, will we have the
ones who are responsible for that, as we would have played a role in
bringing about this marriage? Please note that the possibility of
producing children who are also ill is great.
They replied:
You should not prevent the girl from getting married, and you should
give her in marriage to this man who has come to propose to her, and
leave the matter to Allah. You should ignore the doctor's advice which
is based on probability, because marriage serves a purpose for both
parties and protects the girl from the risk of spinsterhood, on
condition that she agrees to marry the man of whom her guardian
approves for her.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh 'Abd
al-'Azeez Aal ash-Shaykh.
Fataawa al-Lajnah ad-Daa'imah, 18/194
They were also asked:
If a girl has a problem in the uterus or with her menstrual cycle that
requires treatment which may delay any chance of bearing children,
should the suitor be told about that?
They replied:
If this problem is something temporary, something that happens to
women then disappears, then it is not necessary to tell the suitor
about it. But if this problem is a serious disease or it is not a
minor, temporary problem, and the proposal comes when she still has
this problem and has not been healed of it, then in that case her
guardian must inform the suitor of it. End quote.
Shaykh 'Abd al-'Azeez Aal-ash-Shaykh, Shaykh Saalih ibn Fawzaan
al-Fawzaan,Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa'imah, 19/15
Shaykh Muhammad ibn Saalih al-'Uthaymeen was asked:
There is a man who proposed marriage to a woman, but it is known that
this woman has a physical defect, which is hidden and not obvious, and
there is the hope that it may be cured, like leprosy and vitiligo.
Should the suitor be told about that?
He replied:
If a man proposes marriage to a woman, and she has a hidden defect,
and there are people who know about it, then if the suitor asks about
her, it is obligatory to disclose it. This is quite clear. But if he
does not ask, then he should be told about it because this comes under
the heading of sincere advice, especially if it is something that
there is no hope of it going away. But if there is hope of it going
away, then this is easier. However there are things that may go away,
but they go away slowly, such as leprosy for example – if it is true
that it may go away, but up till now we know nothing to suggest that
it may go away. So there is a difference between that which it is
hoped will go away soon and that which it is hoped will go away later
on. End quote.
Liqaa'aat al-Baab al-Maftooh, 5/ question no. 22.

Dought & clear, - Is it recommended to fast ten days of Dhu’l-Hijjah including the day of Eid?

Please could you answer my questions regarding this month of Dhul
Hijjah. On your website you mention how it is recommended to fast on
the day of 'Arafah, but I have read that this is true also of the
first ten days of Dhul Hijjah Is this correct? If it is then can you
confirm if in total there will be 9 not ten fasts as the tenth day is
the Day of Eid.
Praise be to Allaah.
Fasting nine days of Dhu'l-Hijjah is mustahabb. This is indicated by
the words of the Prophet(peace and blessings of Allaah be upon him),
as narrated in the hadeeth of Ibn 'Abbaas (may Allaah be pleased with
him): "There are no days on which righteous deeds are more beloved to
Allaah then these ten days – i.e., ten days of Dhu'l-Hijjah)." They
said: "O Messenger of Allaah, not even jihad for the sake of Allaah?"
He said: "Not even jihad for the sake of Allaah, unless a man goes out
himself with his wealth and does not come back with anything (i.e., he
expends all his wealth and is martyred)." Narrated by al-Bukhaari,
969.
And it was narrated from Hunaydah ibn Khaalid from his wife that one
of the wives of the Prophet(peace and blessings of Allaah be upon him)
said: "The Messenger of Allaah(peace and blessings of Allaah be upon
him) used to fast nine days of Dhu'l-Hijjah and the day of 'Ashoora'
and three days of each month – the first Monday and two Thursdays."
Narrated by Imam Ahmad, 21829; Abu Dawood, 2437; classed as da'eef
inNasab al-Raayah, 2/180, but classed as saheeh by al-Albaani.
With regard to fasting on the day of Eid, this is haraam, as is
indicated by the marfoo' hadeeth of Abu Sa'eed al-Khudri (may Allaah
be pleased with him): "He [the Prophet(peace and blessings of Allaah
be upon him)] forbade fasting on the day of (Eid) al-Fitr and the day
of al-Nahr (the day of sacrifice, i.e., Eid al-Adha)." Narrated by
al-Bukhaari, no. 1992; Muslim, 827. The scholars are unanimously
agreed that it is haraam to fast on these days.
Righteous deeds on these ten days are better than on others. With
regard to fasting, that should only be done on nine of them; the tenth
day is the day of Eid when it is haraam to fast.
Based on this, what is meant by the virtue of the ten days of
Dhu'l-Hijjah is fasting nine days only, even though they are called
ten days.
SeeSharh Muslimby al-Nawawi, hadeeth no. 1176.

Dought & clear, - There is nothing wrongwith offering du‘aa’ together after a lecture

Is it permissible to offer du'aa' together, such as if the imam offers
du'aa' after giving a lecture, for example?
Praise be to Allah.
|Du'aa' is one of the best acts of worship by means of which the
Muslim may worship his Lord. Allah, may He be exalted, says
(interpretation of the meaning):
"And your Lord said: 'Invoke Me, (i.e. believe in My Oneness (Islamic
Monotheism)) (and ask Me for anything) I will respond to your
(invocation). Verily! Those who scorn My worship (i.e. do not invoke
Me, and do not believe in My Oneness, (Islamic Monotheism)) they will
surely enter Hell in humiliation!'"
[Ghaafir 40:60].
It was narrated from an-Nu'maan ibn Basheer, that the Prophet
(blessings and peace of Allah be upon him) said: "Du'aa' is worship.
Your Lord said:'Invoke Me, I will respond to your (invocation).'"
Narrated and classed as saheeh by at-Tirmidhi, 2969; also narrated by
Abu Dawood, 1479; Ibn Maajah, 3828; classed as saheeh by al-Albaani
inSaheeh Abi Dawood.
Here we should point out an important matter about which many people
are confused, namely the difference between "making dhikr together"
and "offering du'aa' together". The former has no basis in Islam;
there is no proof that the Prophet (blessings and peace of Allah be
upon him) remembered his Lord (i.e., dhikr) with his Companions in
unison, or that he would remember his Lord (recite dhikr) and his
Companions (may Allah be pleased with them) would repeat after him.
But with regard to offering du'aa' together, there is a basis for
doing so in Islam, and it may take many forms. In Qunoot an-nawaazil
(du'aa' of qunoot at times of calamity) and qunoot in Witr prayer, the
Prophet (blessings and peace of Allah be upon him) would offer du'aa'
and his Companions would say Ameen behind him. The majority of
scholars are of the view that the worshippers should say Ameen to the
du'aa' of the khateeb on Friday, and when praying for rain (istisqa'),
and there are many other various ways of offering du'aa' together.
With regard to innovated (bid'ah) ways of offering du'aa' together,
there are several forms:
1.When a Muslim calls together a group of people solely for the
purpose of offering du'aa'
It was narrated that Abu 'Uthmaan said: A governor wrote to 'Umar ibn
al-Khattaab, saying: Here there are some people who gather together
and offer du'aa' for the Muslims and the governor. 'Umar wrote back to
him saying: Come (to me) and bring them with you. So he came, and
'Umar said to the doorkeeper, Bring me a whip. When they entered upon
'Umar, he began to strike their governor with the whip.
Narrated by Ibn Abi Shaybah in hisMusannaf, 13/360. Its isnaad is hasan.
2.People gathering to offer du'aa' in unison
Shaykh Bakr Abu Zayd (may Allah have mercy on him) said:
Dhikr recited together in unison, in secret or openly, where a
specific du'aa', narrated in texts or otherwise, is repeated, whether
that is done by everyone or one of them prompts the others, with or
without raising the hands – all of these are actions that require a
shar'i basis from the Qur'an or Sunnah, because that comes under the
heading of worship, and acts of worship are based on tawqeef (i.e.,
they should be limited only to that which is mentioned in the Qur'an
and saheeh Sunnah) and on following (the Qur'an and saheeh Sunnah),
not on innovations and inventions. Hence we looked in the texts of the
Qur'an and Sunnah, and we did not find any evidence to support this
form of dhikr. Hence we can be sure that there is no basis for it in
sharee'ah. Anything for which there is no basis in sharee'ah is an
innovation (bid'ah). Therefore dhikr and du'aa' that are done in
communal form are innovations and every Muslim who follows the example
of the Messenger of Allah (blessings and peace of Allah be upon him)
must refrain from and avoid them, and adhere to what is prescribed.
Based on that, offering du'aa' together in unison, whether it is
du'aa' at any time or following a certain activity, such as after
reading Qur'an or after an exhortation or lesson – all of that is
innovated.
Tasheeh ad-Du'aa', p. 134, 135
With regard to the du'aa' of a lecturer or teacher at the end of his
lesson, and the audience saying Ameen to his du'aa', it seems to us
from the Sunnah of the Prophet (blessings and peace of Allah be upon
him) that this is permissible, and indeed mustahabb (encouraged).
It was narrated that Ibn 'Umar (may Allah be pleased with him) said:
The Messenger of Allah (blessings and peace of Allah be upon him)
rarely left a gathering without offering these supplications for his
companions: "O Allah, give us a share of fear of You that will prevent
us from disobeying You, (a share) of obedience to You that will help
us to reach Paradise, and (a share) of certainty that will enable us
to withstand the calamities of this world; cause us to enjoy our
hearing, sight and strength so long as we are alive, until we die;
avenge us against those who wrong us; support us against those who
wrong us; do not make our calamity in our religious commitment; do not
make this world our main concern and all that we know about; do not
send against us those who will show no mercy to us."
Narrated by at-Tirmidhi, 3502; classed as hasan by al-Albaani inSaheeh
at-Tirmidhi.
An-Nawawi included it in his bookal-Adhkaar, in a chapter entitled
"Du'aa' of a person in a gathering for himself and those who are with
him."
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was asked:
Sometimes, after giving a lecture or a lesson, the lecturer offers
du'aa' and raises his hands; should we sit with him during the
communal du'aa' or should we leave after the lecture, before the
du'aa'?
He replied:
There is nothing wrong with offering du'aa' after a lecture,
exhortation or reminder; there is nothing wrong with offering du'aa',
calling upon Allah to help and guide those present, and to grant them
good intentions and good deeds. But I do not know of any evidence for
raising their hands in such cases, and I do not know of any report to
that effect from the Prophet (blessings and peace of Allah be upon
him) except some texts that speak in general terms of raising the
hands when offering du'aa', and say that it is one of the means of
having the supplication answered. But I do not remember any report
from the Prophet (blessings and peace of Allah be upon him) to suggest
that after he had exhorted or reminded the people, he would raise his
hands and offer du'aa'. If he used to do that, the Sahaabah (may Allah
be pleased with them) would have reported it, because they did not
omit anything but they reported it (may Allah be pleased with them).
So it is preferable and more on the safe side not to raise the hands
in such cases, unless there is evidence to that effect. With regard to
the speaker offering du'aa' for them after he has finished speaking,
and saying. "May Allah forgive us and you" or "May Allah guide us and
you," or "May Allah cause us and you to benefit from what we have
heard," and so on, there is nothing wrong with that, and if they say
Ameen, there is nothing wrong with that either. End quote.
Fataawa Noor 'ala ad-Darb, tape no. 610.

Everything you possessis a favor from Allah

In the world in which we live, Allah bestows many favours on man.All
the needs of each living being are benevolently met; no detail is
forgotten.
Let's think about ourselves as examples. From the moment we wake in
the morning, we need many things and encounter many situations. In
brief, we survive due to the many favours bestowed upon us.
We can breathe as soon as we wake up. We never experience difficulty
in doing this, thanks to our respiratory systems functioning
perfectly.
We can see as soon as we open our eyes. The sharp and distant images,
all three-dimensional and fully coloured, are perceived by our eyes,
and indeed owe their existence to the unique design of eyes.
We taste delicious flavours. The relative proportions of the vitamin,
mineral, carbohydrate or protein content of the food we eat, or how
the excess of these nutrients are stored or utilised in the body never
concern us. Moreover, we are mostly never aware that such complicated
operations take place in our body.
When we hold some material in our hands, we immediately know if it is
soft or hard. What is more, we need no mental effort to do this.
Numerous similar minute operations take place in our body. The organs,
responsible for these operations, have complicated mechanisms.The
human body functions almost like a factory of enormous complexity and
ingenuity. This body is one of the major favours given to man since
man leads his existence on earth with it.
At this point, a question remains to be answered: how are the raw
materials necessary to operate this factory supplied? To put it
another way, how do water, air, and all the other nutrients essential
for life come into existence?
Let's think about fruits and vegetables. Melons, watermelons,
cherries, oranges, tomatoes, peppers, pineapples, mulberries, grapes,
eggplants… all grow in soil from seeds, and the seed has a structure
sometimes as hard as wood. However, while considering these, we should
avoid habitual ways of thinking and employ different methods.
Visualise the delicious tastes and odours of strawberries or the
ever-changing odour of melon. Think about the time and energy spent in
laboratories to produce similar odours and about the repeated trials
that resulted in failure. Indeed, results obtained by scientists in
laboratories prove to be no better than the unsuccessful imitations of
their natural counterparts.The varieties of taste, odour and colour in
nature bear indeed matchless attributes.
That all vegetables and fruits have distinct tastes and odours and
carry individual colours is the result of the design particular to
them. They are all favours Allah bestows upon man.
Similarly, animals, too, are created specially for human beings. Apart
from serving as food, man finds their physical appearances appealing.
Fish, corals, star-fishes decorating the depths of oceans with all
their beautiful colours, all kinds of birds adding charm to their
habitat or cats, dogs, dolphins and penguins… they are all favours
from Allah. Allah stresses this fact in many verses:
And He has made everything in the heavens and everything on the earth
subservient to you. It is all from Him. There are certainly signs in
that for people who reflect.(Surat al-Jathiyah: 13)
If you tried to number Allah's blessings, you could never count them.
Allah is Ever -Forgiving, Most Merciful.(Surat an-Nahl: 18)
He has given you everything you have asked Him for. If you tried to
number Allah's blessings, you could never count them. Man is indeed
wrongdoing, ungrateful.(Surah Ibrahim: 34)
The living beings mentioned above are only a tiny part of the favours
and beauties Allah bestows. Wherever we turn, we come across creations
reflecting the attributes of Allah. Allah is ar-Razzaq (the Ceaseless
Provider), al-Latif (the Subtle One, He who creates things most
subtly), al-Karim (the Generous One), al-Barr (the source of all
goodness).
Now, take a look around you and think. And never plead ignorance of
the fact that everything you possess is a favour to you from your
Creator:
Any blessing you have is from Allah. Then when harm touches you, it is
to Him you cry for help.(Surat an-Nahl: 53)

For children, - Even in situations one would think in his own mind that there is no way out, there is always a way out for real believers

One of the mistakes people generally fall in is their descending
into desperation whenever they face even the slightest difficulty.
Most people, under such circumstances, instead of thinking "There is
definitely a way out that would correct this situation", they are
prone to believe that all the solution ways are exhausted by acting
with logics such as: "that's it", "there is nothing more to be
done," "this is as far as it goes", "we came to a deadlock", "this
matter is in a deadlock now".
Yet, no matter how difficult the circumstances are; no matter how
limited the means he has are; and no matter if he has done
everything that could have been done; he should believe that there
can always be a new way out, and never lose hope.
Allah has revealed in the Qur'an that a person who believes in Allah
would never lose hope in any matter as follows:
"My sons! Seek news of Yusuf and his brother. Do not despair of
solace from Allah. No one despairs of solace from Allah except for
people who are unbelievers. '" (Surah Yusuf: 87)
They said, 'We bring you good news of the truth, so do not be among
those who despair .' (Surat Al-Hijr: 55)
Consequently, no matter what the situation a Muslim faces is, he
should never give way to hopelessness, despair or negative thoughts
even indirectly. This is a command of Allah on Muslims.
Lower self, when facing such a situation, -almost like a reflex-
would lead one to instantly think about the most negative
possibilities that might happen. Almost everyone, ever since their
childhood –until they learn the morality of the Qur'an- approach
every incident with such a point of view. Since they do not think
about the falsity and the harm of this, they do not feel the need
to resist and change this reflex. This is the reason why the first
words that come out of their mouths are words like "alas!" and
"unfortunately".
And the pain that desperation, thinking with negative possibilities
and believing that there is no way out, would make people feel is
really severe. The state of mind of people, who feel this way, is
the reward Allah had created for them in this world as a result of
their living by a morality Allah does not approve.
Yet, living by the morality which is opposite to this one is really
easy. A person's knowing Allah Who has infinite wisdom, Who has
infinite justice, Who has infinite compassion and infinite grace,
Who is forgiving and Who possesses infinite creation power is
really a great blessing for him. Allah is mighty of creating
whatever He wills, whenever He wants. And in the Qur'an Allah says:
"If My servants ask you about Me, I am near. I answer the call of the
caller when he calls on Me. They should therefore respond to Me and
believe in Me so that hopefully they will be rightly guided" (Surat
al-Baqara: 186) In the Qur'an Allah had informed us that people can
ask whatever they want from Allah. Since a person could ask for
anything from Allah Who has the power to create whatever He wants,
whenever He wills, it is totally unreal for him to be living among
the possibilities such as: having exhausted all the ways out or
having no way out. That is because –by the will and help of Allah-
a person's way is always open in every matter. His knowing Allah's
might and compassion would always enable him to be hopeful about
every matter.
This morality is the one Allah commanded in the Qur'an. And carrying
out this command of Allah turns into a great blessing for people.
It is much more beautiful, reassuring and comfortable for people
to live by a hopeful morality, instead of pessimism. While, in the
contrary, a person would be continuously living restless, in a state
of fear with his mind occupied in negative suggestions; someone
abiding by the morality Allah demands, would live in peace,
tranquility and joy of expecting the help, mercy and the closeness
of Allah even under most difficult conditions.
And another point that should be thought about here is; while living
among blessings, plenty and safety, a person trusts in Allah and
lives in the awareness of the truth that all those come about
because of the infinite might of Allah; but when there is something
missing about those, he forgets how limitless and endless the might
of Allah is. Allah has informed us about the morality that people
in this situation would show in the Qur'an, as follows:
When We give people a taste of mercy, they rejoice in it, but when
something bad happens to them because of what they themselves have
done, they immediately lose all hope. (Surat Ar-Rum : 36)
Man never tires of praying for the good and if evil touches him, he
despairs and loses hope. (Surat Fussilat : 49)
Such a person cannot appreciate the fact that Allah Who had given
him blessings before, also have the Power to give –again and again
whenever He wants as much as He wills. He fails to think that all
the beauties he has in his life exist not because he himself had
found a way to attain them but because Allah had willed them to be so
and granted him that means through His Grace. Everything that he
possesses has been created from nothing. When difficulty and
troubles arise the situation is no different than that: Allah, Who
created everything from nothing, even if there is a situation in
which there seems to be a no way out, would again create the way
from nothing and would show him the way out.
Allah says in the Quran: "… But your Lord is a sufficient guide and
helper." ( Surat Al-Furqan: 31). The guidance of Allah for a man
is – by the leave of Allah- a great blessing with which he can solve
every matter. And moreover man does not have the power to find a
way out on his own anyway. Humans are weak creatures who have no
power for anything unless Allah wills the contrary. Man is in need
of Allah showing him the ways out, the solutions and rights.
Consequently what one should do is to trust in Allah very much, by
being very sincere towards Allah; to ask full of hope for His help
and to show all the effort that he is capable of showing by using
his mind and conscience in the best possible manner. However the
secret here is in wanting everything from Allah in hope and believing
that they can definitely come true. It is Allah Who creates the
result. And Allah is the One Who always creates the best for
Muslims both in this world and in the Hereafter.
Their sides eschew their beds as they call on their Lord in fear and
ardent hope . And they give of what We have provided for them.
(Surat Al-Sajda:16)
And when the two hosts came into sight of one another Musa's
companions said, 'We will surely be overtaken!'
He said, 'Never! My Lord is with me and He will guide me. '
So We revealed to Musa, 'Strike the sea with your staff.' And it
split in two, each part like a towering cliff.
And We brought the others right up to it.
We rescued Musa and all those who were with him. (Surat Ash-Shu'ara': 62-65)

Duas

Dua when angry
-
أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
Translation
I seek refuge with Allah from the accursed devil (shaytaan).
Transliteration
a‛oodhu billaahi minash-shayṭaanir-rajeem
Sources: Bukhari No# 3282, 6048, 6115; Muslim No# 2610; Abu Dawud
No# 4780, 4781• • • • • • • • • • • • • • • • • • • • • • • • • • • •
Dua during a gathering
-
رَبِّ اغْفِرْ لِي ، وَتُبْ عَلَيَّ ، إِنَّكَ أَنْتَ التَّوَّابُ الْغَفُورُ
Translation
Ibn Umar (RA) said: It would be counted that the Messenger of Allah
(peace and blessings of Allah be upon him) would say one hundred times
at any one sitting before getting up:
"O my Lord, forgive me and turn towards me (to accept my repentance).
Verily, You are The Oft Acceptor of repentance, The Oft-Forgiving."
Transliteration
rabbigh-fir lee, wa tub ‛alayya, innaka antat-tawwaab-ul-ghafoor
Sources: Abu Dawud No# 1516; At-Tirmidhi No# 3434; Ibn Majah No#
3814• • • • • • • • • • • • • • • • • • • • • • • • • • • •
Dua at the conclusion of a gathering
-
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا
أَنْتَ ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
Translation
How far from imperfections You are O Allah, and I praise You. I bear
witness that None has the right to be worshipped except You. I seek
Your forgiveness and turn to You in repentance.
Transliteration
subḥaanak-allaahumma wa bi ḥamdika, ash-hadu an laa ilaaha illaa anta,
astaghfiruka wa atoobu ilayk
Sources: Abu Dawud No# 4859; At-Tirmidhi No# 3433 and similar to
this also An-Nasa'i No# 1344

Dear Christian Friends and All Devoted Ones to God

We are just about to end the year 2012, which has passed with great
lessons for each one of us individually and the entire world.
Now, we are looking forward to entering a New Year that will bring
glad tidings and hopefully it will be the beginning of lasting peace
for many who are in need of security and safety.
The only way for achieving the awaited harmony between all of the
faiths and nations is through love, compassion and brotherhood with
each other.
The celebration of the birth of Jesus Christ by all of the Christians
is an immense joy for the Christian world and for his second return we
are all excited and anticipate with great fervor the joy and blessings
that are close at hand.
By means of this message, we are wishing and praying for God to endow
the entire humanity with goodness and blessings.

100 million year old fossil unearthed in Hukawng Valley of Burma is another evidence of Creation

One hundred million years ago a drop of tree resin that engulfed a
Cretaceous spider and a wasp eventually fossilized into amber was
unearthed by scientists. This fossil find shows perfectly preserved
legs and part of the body of an adult male spider and a wasp
ensnared in its web.
This amber is adequate evidence displaying that the Cretaceous
spider, or the wasp have never gone through any evolution through
the 100 million years and both animals are exactly the same with
their counterparts living in our day.

Bediuzzaman repliesto those who say, ''Hazrat Mahdi (pbuh) coming as anindividual and putting an end to the corruption of the end times is not compatible with the law of Allah.''

IN THE TIME OF THE WORST CORRUPTION OF THE END TIMES HE WILL SEND A
LUMINOUS INDIVIDUAL, who is both the greatest mujtahid, and the
greatest mujaddid, and a judge, and a mahdi, and a spiritual guide,
and the qutb-ul azam AND THAT INDIVIDUAL WILL BE FROM THE AHL
AL-BAYT OF THE PROPHET.
What is our Master saying?
In the time of the worst corruption of the End Times, he says,
Hazrat Mahdi (pbuh) will come when Darwinism and materialism have
grown strong and spread, when people have turned away from religion
because of that, and when wars, oppression, murder, suicide,
injustice, hunger and poverty are at their peak. (burada kargaşa
fitne görüntüleri kullanılabilir)
At just such a time, Allah will send Hazrat Mahdi (pbuh) as an
individual, and he says that Hazrat Mahdi (pbuh) will be from the
line of our Prophet (saas).
And Bediuzzaman goes on,
In the same way that Almighty Allah fills the world of the earth and
sky with clouds and empties them in a minute and calms sea storms
in a second and produces an example of summer in fall within an hour
and produces a winter storm in summer, SO HE CAN LIFT THE OPPRESSION
OF THE WORLD OF ISLAM WITH THE MAHDI. And He has promised that, and
OF COURSE HE WILL KEEP His promise .
Our master is saying that in the same way that it is easy for Allah
to fill the sky with clouds and cause it to rain, to still sea
storms and to produce summer in fall or winter in summer, so it is
easy for Him to put an end to the oppression of the Islamic world
through Hazrat Mahdi (pbuh). Allah has promised that He will send
Hazrat Mahdi (pbuh) and will free the Muslim world through him.
This promise will definitely be made good.
And our master once again issues a reminder to those who say that
Hazrat Mahdi (pbuh) will not come as a person and that the coming of
the Mahdi (pbuh) and his doing great things are incompatible with
the law of Allah:
Of course that great zeal and powerful determination will come and
HAZRAT MAHDI WILL TAKE CHARGE and encourage people to the right
course and the truth, AND WE AWAIT THIS FROM THE LAW OF ALLAH AND
THE DIVINE MERCY, AND ARE RIGHT TO AWAIT IT, LIKE SPRING COMING
AFTER WINTER. (Letters, p. 422-424)
This means that the coming of Hazrat Mahdi (pbuh) will be as
compatible with the law of Allah as spring coming after winter.
This means that Allah will send the person of Hazrat Mahdi (pbuh)
and put an end to all oppression through him.
This means that what our Prophet (saas) said, will definitely come true.
Therefore, Muslims must pray for Allah to bring about these delights
foretold by our Prophet (saas) and Bediüzzaman at once and must
expect Hazrat Mahdi (pbuh) with joy, fervor and determination.

Fathwa, - Male and female texting each other

Question:
I wanted to know whether it was permissible in Islam for a male and a
female to text each other. Both want to get married to each other, but
have some issues to tackle e.g. parental consent, cultural barriers...
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in good health and iman.
It is permissible for a male and female to speak to each other with
the intention of getting married. What is impermissible is for the
male and female to be alone with each other, to have suggestive
conversation, and to have physical contact.
Text chat is not without its problems. I assume you mean instant
messaging via computer or cell phone. This is not the ideal method to
communicate. First, it's way too impersonal to effectively discuss
serious issues. Second, it is akin to a form of khalwa, or seclusion,
considering that there is no third party chaperoning the discussion.
While it may be adviseable to to find some common ground before
approaching your families, exercise caution. A lot of well-intentioned
text messaging starts off innocently enough and then degenerates into
flirtation or worse.
You want to make sure that Islamic adab (decorum) is observed at all times.
As a suggestion, if you've got some issues to tackle before
approaching your families, why not meet the brother in the presense of
the local imam, or a knowledgeable member of the community? That way,
you can talk face to face without fear of impropriety, plus you may
get valuable advice for how to approach your families.

Fathwa, - The Islamic Social system and implications on gender interaction.

Question:
Aslamalaikum
I am struggling to understand the social system of Islam that governs
the relationship between the two sexes. To my understanding there are
certain shariah factors that define the permissibility of interaction.
1. Purpose of interaction (e.g. Trade, education, employment, dawah,
celebrations etc)
2. Where the interaction takes place (Shariah definitions of Public or Private)
Please could you provide information/opinions (Hanafi) on the following?
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite in a shopping mall would you be
able to greet them and have a conversation within the limits of Islam.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
In a recent charity event the environment was "mixed". I was told this
was permissible on the following basis.
The event was public and open to anybody
The purpose of the event/interaction was for charity and not for social purposes
Seating arrangements were based on family tables.
The actual environment seems similar to certain cultural marriage
ceremonies (free mixing) which are prohibited due to the private
nature of the event.
Does the observation of Hijab by all females have any consequences to
the permissibility of the events, i.e. If all women are covered
appropriately then can there be interaction between the sexes.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray that you are in good health and spirits.
I believe that there is a certain amount of confusion about what
constitutes free mixing and what is simply required in the way of
social graces.
Yes, free mixing of the genders is prohibited. However, and I pray one
of our scholars can elaborate further, in today's contemporary Western
societies, it is unrealistic to try to avoid any and all interaction
with members of the opposite sex.
Even when there's a purpose to the interaction, such as business or
work for example, it is inevitable that there will be a social aspect
to this contact.
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite sex in a shopping mall would you
be able to greet them and have a conversation within the limits of
Islam?
Khalwa takes place when one man, or more than one man, and one woman
are alone in a place that no one else can enter. Seeing someone in a
shopping mall is not khalwa. If you see a co-worker in a public place,
why would you ignore them? From the Muslim perspective, not talking to
the person may be interpreted as modesty and politeness. However, from
the non-Muslim's perspective, such behavior may be interpreted as
coldness or rudeness. It is important to look at the consequences of
our actions. Certainly a courteous greeting and an polite inquiry
after the person's health goes a long way in giving a good impression
of Islam. Remember that our actions are often interpreted as
representing the religion itself.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
Certainly, the limits on gender interaction have to be more
scrupulously observed in private. By private, I assume you mean a
private function, such as a wedding. In that type of setting, which is
more conducive to free mixing, it is definitely better to be cautious.
However, I can't comment unless it's on a case-by-case basis. Every
wedding is different. Some weddings are strictly separated. Some are
mixed. Some wedding parties are very observant of hijab and gender
rules and others aren't. If you're in a situation where you're invited
to a wedding and you simply can't get out of it, then you can minimize
your contact with members of the opposite sex or simply not stay long.
As far as public functions are concerned, once again, that depends on
the community and their dynamics. Some public events are strictly
separated with the women sitting behind screens. Other events allow
guests to sit where they want. However, I have noticed that families
usually sit together, while other tables are reserved for single
brothers. This arrangement can work if people keep their interaction
modest and respectful.
However, if you are truly uncomfortable being in a mixed setting, even
if the women are covered, then you can choose not to attend. If it's a
fundraiser, why not drop off your check and keep on going?
Keep in mind that at some point in time you will have to interact with
Muslim sisters who do not observe hijab. As long as you guard your
gaze and observe the same decorum you would with any Muslim sister,
then insha'Allah, things should work out just fine.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
I'm not sure what you mean by purely social purposes. When there is a
need, there is no problem with brothers and sisters interacting. The
important thing is to strike a balance. For example, you might be
working with sisters in organizing a dawah program. Obviously, you
will have to talk to them. However, you might see the sisters in a
different setting, like someone's house for example. From what I've
observed, people can maintain a good working relationship, but in more
private settings they observe a pleasant and modest distance. So if
you were to see the sisters at a dinner party, for example, you might
just give salaams and give them their space.
I hope this has been helpful.
And Allah knows best.

Fathwa, - Is it obligatory to cover the area under the chin?

Question:
I read that some scholars say that covering the chin and under it is
fardh, but some say because of its difficulty it is not. I have
difficulty wearing my hijab so that it covers my chin, also my cheeks
are really full and when I wear it in that manner I feel very insecure
as it draws more attention to them (I am in the time of meeting
potential husbands!) so can I wear hijab and just pin it under my
chin? I would be covering everything except for the part right under
my chin.
Answer:
Walaikum assalam,
I asked Mufti Mahmoud Ashraf Usmani about this last year: He said that the
scholars do not emphasize that the area under the chin is necessarily
from the awrah that must be covered, because of the difficulty of
covering it (and the wide hardship in insisting on such a ruling).
Others, however, emphasize it strongly.
I had asked Shaykh Adib al-Kallas about this a few years ago. He said
that the area should be covered, but because it is small in area, and
only little of it is generally visible from the sides, it would not
invalidate the prayer if left uncovered.
And Allah knows best, and He alone gives success.
Wassalam,

The collection and compilation of the Quran

Part 1: During the Lifetime of the Prophet.
A study of the compilation of text must begin with the character of
the book itself as it was handed down by Muhammadto his
Companionsduring his lifetime. It was not delivered or revealed all at
once.
The Noble Quran was revealed to Prophet Muhammadpiecemeal over a
period of twenty-three years from the time when hebegan to preach the
Message of Islam in Makkah in 610 CE until his death at Madeenah in
632 CE. The Quran itself declares that Allaah addressed Prophet
Muhammadwith what means:"…And We have spaced it distinctly."]Quran
25:32[
Furthermore, no chronological record of the sequence of passages was
kept by Muhammadhimself or his Companions so that, as each of these
began to be collected into an actual Soorah )chapter(, no thought was
given as to theme, order of deliverance or chronological sequence. It
is acknowledged by all Muslim writers that most of the chapters,
especially the longer ones, are composite texts containing various
passages not necessarily linked to each other in the sequence in which
they were given. As time went on Muhammadwould say words to the effect
of: "Put this passage in the chapter in which so-and-so is mentioned",
or: "Put it in such and such a place." ]As-Suyooti, Al-Itqaan fee
'Uloom Al-Quran, p.141[ Thus, passages were added to compilations of
other passages already collected together until each of these became a
distinct chapter. The evidence that a number of these chapters already
had their recognised titles during the lifetime of Muhammad. is the
following two Prophetic narrations: "Anyone who recites the last two
verses of Soorah Al-Baqarah )The Cow, chapter 2( at night, they will
suffice him." ]Al-Bukhaari[ And:"If anyone learns by heart the first
ten verses of the Soorah Al-Kahf )the Cave, No. 18(, he will be
protected from the Dajjaal )Antichrist(."]Muslim[
At the same time, there is also reason to believe that there were
other chapters to which titles were not necessarily given by Prophet
Muhammad. An example of this is Soorah Al-Ikhlaas ]Chapter 112[, for
although the Prophetspoke at some length about it and said it was
equal to one-third of the whole Quran, he did not mention it by name.
]Muslim[
As the Quran developed, the Prophet's Companionstook portions of it
down in writing and also committed its passages to memory. It appears
that the memorisation of the text was the foremost method of recording
its contents as the very word Quran means 'recitation'. From the very
first word delivered to Muhammadby the angel Jibreel )Gabriel( on
Mount Hiraa', namely Iqra' – 'Recite!' ]Chapter 96:1[, we can see that
the verbal recitation of its passages was very highly esteemed and
consistently practiced. Nevertheless, it is to actual written records
of its text that the Quran itself bears witness in the following verse
)which means(:"]It is recorded[ in honoured sheets. Exalted and
purified. ]Carried[ by the hands of messenger-angels. Noble and
dutiful."]Quran: 80:13-16[
Furthermore, there is evidence that even during the early days of
Prophet Muhammadin Makkah, portions of the Quran as then delivered
were being written down. When 'Umarwas still a pagan, he one day
struck his sister when he heard her reading a portion of the Quran.
Upon seeing blood on her cheek, however, he relented and said:"Give me
this sheet which I heard youreading just now so that I may see what
Muhammad has brought."]Ibn Is-Haaq, Seerat Rasoolullaah, p.156[. On
reading the portion of the twentieth chapter )of the Quran( which she
had been reading, he became a Muslim.
Nonetheless, it appears that right up to the end of the life of
Muhammadthe practice of memorisation predominated over the writing
down of the Quran and was regarded as more important.
In the Hadeeth )narrations( records, we read that the angel Jibreel is
said to have checked the recitation of the Quran every Ramadan with
Prophet Muhammadand, in his )the Prophet( final year, he )Jibreel(
checked it with him twice. Faatimahsaid:"The Prophet, sallallaahu
alayhi wa sallam, told me, 'Jibreel used to recite the Quran to me and
I to him once a year, but this year he recited the whole Quran with me
twice. I think that my death is approaching.'"]Al-Bukhaari[
Some of the closest Companions of the Prophetdevoted themselves to
learning the text of the Quran by heart. These included Ubayy Ibn
Ka'b, Mu'aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu
Ad-Dardaa'. Abdullaah Ibn Mas'oodcollected more than ninety of the one
hundred and fourteen chapters by himself, learning the remaining
chapters from other Companions.
Regarding the written materials, there are no records as to exactly
how much of the Quran was written down during the lifetime of Prophet
Muhammad. There is no evidence to suggest that anyone actually
compiled the whole text of the Quran into a single manuscript, whether
directly under the authority of Prophet Muhammador otherwise.
With the death of Prophet Muhammadin 632 CE, the revelation stopped,
as the Quran had become complete. There could be no further revelation
once its chosen recipient had passed away. While he lived, however,
there was always the possibility that new passages could be added and
it hardly seemed appropriate, therefore, to contemplate codifying the
text into one harmonious whole. Thus, it is not surprising to find
that the book was widely scattered in the memories of men and in
writing on various different materials at the time of the death of the
Prophet.
There were only a few disputes among the Companions about the text of
the Quran while the Prophetwas alive, unlike those which arose soon
after his death. All these factors explain the absence of an official
codified text at the time of his death. Imaam As-Suyootistated that
the Quran, as sent down from Allaah in separate stages, had been
completely written down and carefully preserved, but that it had not
been assembled into one single location during the lifetime of Prophet
Muhammad, sallallaahu alayhi wa sallam, ]Ibn Is-haaq, Seerat
Rasoolullaah, p.96[
All of it was said to have been available in principle, for the
Companionshad absorbed it in their memories and it had been written
down on separate materials. The final order of the various verses and
chapters is also presumed to have been defined by the Prophetwhile he
was still alive.

Practical steps for memorizing the Quran

Almost every Muslim wishes to memorise the Quran and many have
embarked upon the journey of doing so, yet a number among them do this
task rather haphazardly, which leads to difficulty in the process of
memorisation as well as increasing their chances of forgetting what
they have memorised. In view of the great need of ensuring the
successful memorisation of the Quran, some practical steps toward
efficient memorisation and avoiding setbacks are stated in this
article:
1. The Same Copy
Use the same Mus-haf )copy( when you read the Quran and stick to it so
that you may become familiar with it and know the sites of various
verses and how to find them quickly when you revise what you have
memorised.
2. Reader
Try to find a knowledgeable reader, such as a Shaykh )scholar( who is
well versed in the rules of Tajweed )correct recitation(. Start
reading to him what you intend to memorise beforehand so that he may
correct any wrong pronunciation.
3. Group
Read and memorise the Quran within a group rather than individually.
Members of groups help each other in correcting mistakes and thus make
the task easier. Prophet Muhammadsaid: "Whenever a group congregates
in one of the houses of Allaah )i.e., Mosques( to recite the Book of
Allaah )Quran( and study it, peace and mercy will descend upon them,
the angels will surround them and Allaah will mention them to those
with Him )i.e., the angels(." ]Muslim[
4. Repeat
Repeat what you have memorised to yourself frequently, and the best
way to do this is during the prayers.
5. Tajweed
Learn the basic rules of Tajweed before you start memorising and try
to apply these rules while memorising. Allaah Says in the Quran )what
means(:"… And recite the Quran with measured recitation."]Quran 73:4[
6. Supplication
Supplicate to Allaah to help you in memorising what you have read of
the Quran. Many Hadeeths )Prophetic narrations( point to how this is
to be done.
7. Sequence of Chapters
Begin memorising the Quran from the last section )Juz'( and work
backwards, as the verses in the last section are shorter and more
familiar.
8. Audio Cassette
Listening to an audio cassette of the Quran will assist you in
memorising what you have read and make it easier for you to know the
right pronunciation and intonation; however, you must choose a reader
who is well known for being skilled, so that you can memorise the
Quran correctly.
9. Location
Try to read the Quran in a quiet location and stick to this if you
can, as this will put you in the right mood to memorise the Quran and
keep you away from any distractions. An example of such a place is the
Masjid )Mosque(.
10. Time
Make reading and memorising the Quran a daily activity and allocate a
special time devoted to this purpose. Try to choose a suitable time
when you are fresh and not tired. The best time is at dawn, as Allaah
Says )what means(:"…Indeed, the recitation ]of the Quran[ at dawn is
ever witnessed"]Quran 17:78[ and that is after the Fajr )dawn( prayer.
Avoid reading and memorising in the late evenings when you come back
from work tired and sleepy, as it will be difficult for you to
concentrate at that time.
11. Understanding
Try to understand the meaning of what you memorise, as this will
assist further memorisation and enable you to act upon what you read.
12. Review
Always review what you have memorised and make this a regular habit;
otherwise you will tend to forget what you have memorised after a
while. It is advisable to review the whole Quran every thirty days.
Prophet Muhammadsaid: "Take care of the Quran )by memorising it(. I
swear by the One in whose Hand is my soul that it is easier to slip
away from you than the camels from their shackles." ]Al-Bukhaari &
Muslim[
13. Encouragement
Encouragement of your household, particularly the children, will help
them to compete with each other, particularly if you also reward them
with gifts. Memorising the Quran at an early age is very rewarding as
the ability to register and recall knowledge and information is
quicker and easier then than in later years. Also, when you get older,
your responsibilities increase and you might find it difficult to find
enough time to achieve your goals.
14. Intention
You should be sincere to Allaah and make your intention to seek the
reward from Him before beginning memorising the Quran. You should feel
that the Quran is there to guide mankind to good. Allaah Says in the
Quran )which means(:"This is the Book about which there is no doubt, a
guidance for those conscious of Allaah."]Quran 2:2[
One should also realise the great reward of reading and studying the
Quran, and there are many Hadeeths which emphasise this point. Not
only are the Muslims who read the Quran rewarded, but those who listen
to it are as well; Allaah Says )what means(: "So when the Quran is
recited, then listen to it and pay attention that you may receive
mercy."]Quran 7:204[
Reading and memorising the Quran is not difficult, and this fact was
stated clearly in the Quranic verse )which means(:"And We ]i.e.
Allaah[ have certainly made the Quran easy for remembrance, so is
there any who will remember?"]Quran 54:17[
15. Avoid Ostentation
After memorising the Quran, avoid showing off and arrogance. Being
given the ability to memorise the Quran is a blessing from Allaah, and
people might become proud of themselves to have accomplished this
task. Some people might then want everybody to know of their
achievement and thus be admired. This is a kind of Shirk )associating
others with Allaah in worship( which is a dangerous and punishable
act. One should be thankful to Allaah as it is He who made it easy for
him to memorise and understand the Quran.
16. Loud
Try to read with a reasonably loud voice and listen to your reading.
Avoid reading silently - this will also help you to overcome laziness
and tiredness.
17. Set an Amount to Read and Memorise
Set a certain amount of verses to read and memorise from the Quran at
every session. Start with a small amount and then increase gradually.
Do not be driven by your enthusiasm as this will shortly wear out. It
is more important to persevere in memorising, no matter how small the
amount is.
18. Manners
Once you have memorised the Quran, endeavour to acquire its manners,
apply it in your life and act upon it, as this obligation is more
emphasised on those who know it by heart.

The importance of Tajweed

The Noble Quran is the literal words of Allaah that He revealed as an
infallible source of legislation for mankind to live an organised life
by. It contains regulations and recommendations about all aspects of
life and references to the Hereafter. Being so important, the Quran
must be read, written, and recited correctly and clearly, so as not to
create any sort of ambiguity or misunderstanding whatsoever. Allaah
Almighty addressed His Messenger Muhammadin the Quran, Saying )what
means(:"…And recite the Quran with measured recitation."]Quran 73:4[
Listening to the Quran being recited correctly is enough to soften
even the hardest of hearts. Muslims and non-Muslims alike find it a
deeply moving experience, even if they do not understand what is being
said. Every Muslim has to recite Quran in prayers, but many of us do
not realise that reciting the Quran correctly while observing the
rules of recitation is not an advanced science for expert reciters
alone, rather it is an obligation upon each and every one of us
whenever we recite the Quran.
What is Tajweed?
The Arabic word Tajweed linguistically means 'proficiency' or 'doing
something well'. It comes from the same root letters as the word
Jayyid, which means 'good'. When applied to the Quran, it means giving
every letter of the Quran its rights and dues of characteristics when
we recite the Quran, and observing the rules that apply to those
letters in different situations. We give the letters their rights by
observing the essential characteristics of each letter. We give them
their dues by observing the characteristics of each letter that are
present in them some of the time and not present at other times.
The Quran was revealed with Tajweed rules applied to it. In other
words, when the angel Jibreel )Gabriel(recited the words of Allaah to
the Prophet Muhammadhe recited them in a certain way and he showed the
Prophetthe ways in which it was permissible to recite the Quran. So it
is obligatory upon us to observe those rules so that we recite it in
the way it was revealed.
At the time of the Prophetthere was no need for people to study
Tajweed because they talked with what is now known as Tajweed, so it
was natural for them. When the Arabs started mixing with the non-Arabs
and as Islam spread, mistakes in the Quranic recitation began to
appear, so the scholars had to record the rules. Now, because the
everyday Arabic that Arabs speak has changed so much from the
Classical Arabic with which the Quran was revealed, even the Arabs
have to study Tajweed.
The Purpose of Tajweed
The Quran is the word of Allaah, and its every syllable is from
Allaah. Its recitation must be taken very seriously. The purpose of
the Science of Tajweed, in essence, is to make the reciter proficient
in reciting the Quran, observing the correct pronunciation of every
letter with the rulings and characteristics which apply to it, without
any exaggeration or deficiency. Through this, the reciter can recite
the Quran according to the way of the Prophetwho received it from
Jibreel who received it from Almighty Allaah in the Classical Arabic
language.
Each Arabic letter has a Makhraj )an exit or articulation point from
which it originates( and Sifaat )attributes or characteristics(.
Knowing the Makhraj and Sifaat of each letter is an important part of
Tajweed. Sometimes two letters have very similar exits, which makes
mixing them up easy. So, if a person does not know the attributes of
each letter, he may change the meaning of the words in Quran
recitation. Observing the rules of Tajweed in reciting prevents the
reciter from making mistakes in reciting the Quran.
The Ruling of Reading with Tajweed
Imaam Muhammad Ibn Al-Jazariwho was a great Quran and Hadeeth scholar
of the 9th Hijri century, stated in his famous poem that details the
rules of Tajweed:
"And applying Tajweed is an issue of absolute necessity, Whoever
doesn't apply Tajweed to the Quran, then a sinner is he."
Hence, applying the rules of Tajweed is an obligation to keep away
from the major mistakes in reciting the Quran.
The scholars have divided the types of mistakes one might fall into
when reciting the Quran into two:
1. Clear mistakes:which usually change obvious things and change the meaning.
2. Hidden mistakes:for which one may need to study Tajweed rules.
The majority of scholars agree that applying the Tajweed rules of the
Quran such that the clear mistakes are avoided is an individual
obligation )Fardh 'Ayn( upon every Muslim who has memorised part or
all of the Quran, while applying the rules of Tajweed to avoid the
hidden mistakes is a collective obligation )Fardh Kifaayah( upon
Muslims. That is, there must be some students of knowledge who have
knowledge of that. This is because the Quran was revealed with the
Tajweed rules applied to it, and the Prophetrecited it back to Jibreel
in that way and the companions of the Prophetread it in that way, so
it is an established Sunnah )Prophetic tradition or practice(.
The list below shows the type of mistakes under each category:
Clear Mistakes:
Mistakes related to correct pronunciation of letters so that letters
are not mixed up in a way that changes their meaning. Scholars and
ordinary Muslims alike should avoid these.
Examples of Clear Mistakes:
• Changing one letter into another or a short vowel )Harakah( into
another )e.g. changing Fat-hah into Dhammah or the letter Qaaf into
Kaaf, etc(
• Not observing the elongations )Madd( at all. Reciting them quickly
as if there is no Madd so that they turn into the length of a vowel.
• Making a Madd letter which out of a normal Harakah.
• Stopping or starting at an incorrect place so that the meaning is
spoilt, like stopping at 'Laa ilaaha' )i.e., there is nothing worthy
of worship(, without completing 'illallaah' )except Allaah(.
Hidden Mistakes:
Mistakes which have to do with perfecting pronunciation and are not
obvious. These are known only by those who have studied Tajweed rules
or are experts in this field. Ordinary Muslims may not know such
mistakes or perceive them to be so.
Examples of Hidden Mistakes:
• Not being totally exact with the elongation of letters: )Making the
Madd shorter or longer by a 1/2 or even 1/4 degree, etc.(
• Not observing the attributes of each letter perfectly: )Slightly
rolling the Raa', or exaggerating the 'N' sound in Noon etc.(
• Not observing the rules with which to pronounce letters when they
are next to each other )like not merging certain letters that should
be merged )Idghaam( and not clearly pronouncing those which should be
clearly pronounced )Ith-haar( etc.(
• Making light letters sound heavy and heavy letters sound light
)except if by doing this one changes a letter into another; in which
case it would be an obvious mistake.(
Among the proofs that the scholars bring to show the obligation of
Tajweed and its being an established Sunnah is that Almighty Allaah
Says in the Quran )what mean(:"…And recite the Quran with measured
recitation."]Quran 73:4[
There are various Prophetic narrations also showing us the importance
of Tajweed. Umm Salamahwas asked about the recitation of the
Prophetand she described it as a recitation: "Clearly-distinguished,
letter by letter".