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Friday, July 26, 2013

Hazrat Abu Zar Ghaffari

Mitaaya Qaysar-o-Kisra KeIstibdaad Ko Jis Ne,
Wo Kiya Tha? Zor-e-Hyder, Faqr-e-Bu Zar, Sidq-e-Salmani
The above two lines of poetry (Urdu language Couplets) have been taken
from Allama Iqbal'sfamous revolutionary long-poem Tuloo-e-Islam.In
these two short lines, Allama Iqbal has identified three major
elements in the Islamic spirit that once ruled the world, and in his
opinion, it was ready to repeat that once again, should those elements
berevived. Those are: (i) Thespirit of martyrdom personified in Imam
Ali bin Abi Talib, (ii) the socialistic fervor of Abu Zar Ghaffari,
and (iii) the devotional persistence of Salman al-Farsi.
What is very significant in these lines is the fact that Allama Iqbal
has used the names of two great empires (the Roman and the Persian) of
the past to identify oppression and tyranny. Then he quotes the names
of three individuals who, out of the strength of their
ownpersonalities, were able to subdue that tyranny. The message is
that it takes the collective effortof groups and countries to subdue
the human spirit but it takes only one individual's personal force to
break the tyranny. It is also accurate historically in that, when
Islam rose on the horizon of the world history, it were those
twoempires at the two ends of the Arabian peninsula, which were
competing which each other. In that process, they were crushing the
human spirit of freedom, liberty and human rights. Islam came and
destroyed bothempires by giving peoplefreedom by liberating them
spiritually by the message of Tawheed (Oneness of God), economically
by making them self-sufficient, and socially by giving them human
compassion and avalue-system.
Hazrat Abu Zar's real name was Jandab ibn Junadah ibn Sakan, better
known as Abu Dhar al-Ghaffari, or Abu Thar al-Ghaffari. Hazrat Abu
Zar's Kunniya was Abu Zar, which is becausehis eldest son was namedZar
(this word in Arabic means 'fragrance'). By one estimate, Abu Zar was
born in 568 AD, which means Abu Zar was two years older thanthe
Prophet Muhammad (saw).
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu / May God be pleased with
him)had belonged to an Arab tribe by the name of Ghaffar, hence his
last name.
Abu Zar was most unhappy about the custom of Idol-worship that was
rampant in Arabia of the 7th century.He had already believed in a
Supreme God and he would spend most of his time reflecting on that.
As news of the Prophet's mission spread in Arabia, it also arrived in
the tribeof Ghafaar. Abu Zar heardof it. It was something that he
himself had been thinking about. He sent his brother to go to
Hijaz,find out about the new message and report back.His brother did
that. Abu Zar found the news and the report from his brother
encouraging.
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu) then decided to meet with
theProphet Muhammad (saw) personally. This was the time when Islam had
only collected a handful of converts. He was first met with Imam Ali
bin Abi Talib who introduced him to his own father Abu Talib. Abu
Talib took him to Hazrat Hamza. After a thorough security check, Abu
Zar was finally introduced to the Prophet Muhammad (saw).
It is said that Abu Zar saidSalam to the Prophet Muhammad (saw). That
was long before the Islamic Salam was introduced into the early Muslim
culture of Arabia. Abu Zar was taken by the charm, the majesty and the
kindness of the Prophet Muhammad (saw). He said his Shahada (I bear
witness that there is no god but Allah and Mohammad is His Servant and
Messenger) and accepted Islam, so did his brother.
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu) hung around in Makkah for
few days. During those few days he made a couple of speeches in
thetemple grounds. He was immediately subdued by the infidels and
actually was beaten up badly. Al-Abbas ibn Abdul Mutalib, the uncle of
the Prophet Muhammad (saw) came to his rescue both times and the
incidents were reported to the Prophet Muhammad (saw). Prophet
Muhammad (saw) called him and advised him to go back to his tribe of
Ghaffar and stay there until he (Prophet Muhammad (saw)) goes to
Yathrib (Madina) and Muslims had established themselves. Hence Abu Zar
went back home and under the influence of both sons, their mother also
accepted Islam.
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu) has had the reputation of
being an outspoken orator and he always spoke his mind whatever the
consequences. He and his brother began speaking about their new faith
among his tribesmen. Immediately there was resentment against Abu Zar
and his brother among the young men of the tribe. Finally the issue
was reported to the chief of the tribe. Abu Zar had a lot of respect
in the tribe.However, when the chief called him and his brother, they
both had toappear before him. He questioned Abu Zar and his brother
about the trouble that both of themhad started. Abu Zar pleaded his
case with strength of reason but with due respect and compassion. The
chief reflected on what Abu Zar had said and after some reflection he
announced his own Islam. A great number of the young men also accepted
Islam after that turn of events. Abu Zar continued to teach Islam to
his people.
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu) is reported to be the
fourthMuslim in chronological order. He had the exclusive honour to
call the Prophet Muhammad (saw) as Ya Habibi (my dear friend), while
everybody else could only address him as Ya Rasool Allah. Abu Zar
finally arrived in Madina after the Battle of Ahzab / Battle of the
Trench(5th year of Hijra) and spent the rest of the days in thecompany
of the Prophet Muhammad (saw).
During those few years inMadina, Abu Zar became very friendly with
Imam Ali bin Abi Talib. The four people named Salman al-Farsi, Abu Zar
Ghaffari, Miqdad bin Aswad and Ammar Yasir were alwaysseen in the
company of Imam Ali bin Abi Talib. They came to be known as the Shia.
In the 9th year of Hijra, the Prophet Muhammad (saw) prepared a large
contingent to confront the Romans and moved out towards Tabuk. ImamAli
bin Abi Talib was appointed the administrator of Madina. Abu Zar also
accompanied the Prophet Muhammad (saw). However, at that time, he had
a very weak and old camel. It could not keep up with the restof the
group. Finally, when he was left behind by a great distance, he left
the camel, took a back-pack and decided to walk. Finally, people saw
Abu Zar coming and they reported to the Prophet Muhammad (saw) that
Abu Zar was coming on foot. The Prophet Muhammad (saw) looked at him
and said: "This is Abu Zar, my companion (Sahabi). He is walking
alone, he will live alone, and one day, die alone. A group of
strangers from Iraq will take care of his funeral and bury him."
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu) lived a pious life and
spent his days in prayer and worship. His daily meal used to be a
handful of dates. He lived a contented life, always spoke the truth
and he was firm in his faith.
Once someone asked himthat he was always seen in one pair of clothes.
Abu Zar replied: Yes, I hadanother pair of clothes but I saw some one
who needed it more than I did. How could I keep a second pair of
clothes while there was another person who did not have even one? That
one episode speaks volumes of the thinking of Abu Zar.
Hazrat Abu Zar Ghaffari (Radhiallahu Anhu) seemsto have kept a very
low profile after the passing of our Prophet Muhammad (saw) and during
the first two Caliphates of both Abu Bakr and Umar ibn Khattab.
During the third Caliphate of Uthman ibn Affan, things moved fromgood
to bad and from bad to worse. Uthman refused to take advice from his
well-wishers such as Imam Ali bin Abi Talib and Abdur-Rahman bin Awf.
When Uthman ibn Affan began misappropriating the public treasury for
hisown use and began distributing it lavishly on his cousins and
in-laws, Abu Zar become active again and began reacting to it.
Uthman ibn Affan was very displeased about that. When Abu Zar's
activities became unbearable for him, Uthman ibn Affan ordered a
complete boycott of Abu Zar. No one was allowed to speak to him in the
Masjid, nobody was allowed to visit him or invite him to his place.
Abu Zar's voice, in spite of all that, was hard to silence. When
Uthman ibn Affan was not able to silence Abu Zar then, he ordered Abu
Zar to be transported to Muawiyahin Damascus, Syria.
What Abu Zar saw in Damascus was even worse. People were building
palaces for themselves and living in luxury. He realized that all that
was a far cry fromthe Islamic heritage that the Prophet Muhammad (saw)
had given to the community. He built a hutout of blankets on the
outskirts of the city and began living in that with his family.
One day Abu Zar passed by the location where Muawiyah was having
hisGreen Palace built. He went upto Muawiyah andsaid: "O Muawiyah, if
you are spending Allah's wealth in this project, you are being
dishonest because you are embezzling Allah's wealth; if this is being
built of your personal wealth then it is disgusting extravagance."
Muawiyah could not say a word in reply.
Abu Zar then proceeded to the central mosque. Hestood among the people
and delivered a speech. People began to gather round Abu Zar and
listen to his discourses. The poor and the dispossessed were attracted
to him and the rich were scared of him.
A man named Habib bin Muslim Fehri saw all this and said to himself:
This is a big Fitna. He then went up to Muawiyah and said: "If you
wish to continue to rule over Syria, do something about Abu Zar,
otherwisehe will bring a revolutionhere."
Muawiyah was greatly perturbed. He consideredit one of his great
failures if he could not control one old 'fool' such as Abu Zar. First
Muawiyah tried to silenceAbu Zar by bribing him. He sent three hundred
Dinar to Abu Zar. He immediately returned it to him saying: "I do not
need your money."
As Abu Zar was openly criticizing Muawiyah by name in the mosque,
oneperson bent over and whispered in his ear:"What are you saying
against the ruler? Be afraid of his wrath." Abu Zar turned to him and
said:" My friend (meaning the Prophet Muhammad (saw)) had advised me
to speak the truth at all times even if itis bitter, and not to be
afraid of any critic in truth's path. I pray to Allah: O Allah, I ask
your protection against cowardice, save me from being miserly, I do
not wish for long life, I ask Allah's forgiveness from this world and
the Hellfire in the other world."
Then he said: "People arepreparing various kinds of food, then they
take medicine to digest that food (so that they can eateven more). The
Prophet Muhammad (saw) passed on and he never took his fill with two
meals in any one day. When he ate dates he would not take bread that
day. The people of the House of the Prophet never ate barley bread for
three contiguous days, until the Prophet Muhammad (saw) met up with
his Lord. Many times months would change and no fire would burn in his
kitchen."
Someone asked: "How did he then survive?" AbuZar replied, 'he would
eatdates and then take a drink of water. Man needs only enough food so
that he keeps his strength. Never eat to your fill, because that
creates laziness and lethargy. It destroys your body and brings
illness and disease. Live a moderate life.'
Abu Zar continued with his preaching to the wealthy. Finally, one day,
Muawiyah called him. He came. Muawiyah sat him down next to himself.
Food was served. The place was filled with all kinds of delicious
dishes. Muawiyah invited him to eat. Abu Zar refused. He said: "I only
eat a handfulof wheat (flour) in a week. This is what I used to do
during the time of the Prophet Muhammad (saw) and I will continue with
that practice until I will pass on and meet up with my friend."
Addressing Muawiyah he said: 'You have changed your life style. It
wasn't like this. You eat bread made of strained flour. You have many
different dishes at a time; you eat all kinds of colourful foods. You
change into a new dress twice-a-day. You were not like that during the
time of the Prophet Muhammad (saw). During that periodyou lived like a
beggar.'
Muawiyah tried all kinds of tricks against Abu Zar but Abu Zar
defeated every one of them. Finally, he banished Abu Zar to the area
of JABAL AAMIL (this is located in present day Lebanon, in that time
the larger country of Shaam (Syria) contained all of today's Syria,
Lebanon, parts of Jordan and all of the country of Israel.)

The twilight Ramadan - A poem

Lord! we are never more near to You
Than the moment before we succumb to our elements
Ramadan! You are never more needed
Than when we think we've had enough
I long for the passion of my thirst
To linger past the hour
That I recall the pleasure of the first sip
That runs sweetly to where the fast nestled in my throat
Month of purity
Month of me
Month of spiritual rhapsody
Love! You are never moretreasured
Than the moment I see you leave my lovers' eyes
Ramadan! You are never more beautiful
Than when daylight draws your veil
I long for the certainty ofyour nights
To spread to my days
That I may continue my moon filled vigil so
That my lips never cease His remembrance
Month of purity
Month of me
Month of spiritual rhapsody
Rose! You are never morebeautiful
Than the moment before you surrender to die
Ramadan! You are never more precious
Than in your closing hours
I long that these last minutes turn to days
That I may save the spaceof time
That runs with the 'rosary' twisting through my fingers
Month of purity
Month of me
Month of spiritual rhapsody

Ramadan Articles - What is after Ramadan?

With the end or Ramadan drawing near, we- Muslims- thank Allaah for
the blessing of giving us the opportunity to fast and observe the
night prayers during this blessed month, for making that easy for us
and saving us from the Hell-Fire.
Such is how days and nights pass so quickly. Yesterday, we were
receiving Ramadan and today we are bidding it farewell and we donot
know whether we are going to live to witness the next Ramadan or not.
We beseech Allaah to let us have many more of it.
All righteous deeds should be concluded withIstighfaar)seeking
Allaah's forgiveness(. Prayers, Hajj, night prayers and meetings are
all concluded with it too. Fasting should also be concluded
withIstighfaarto amend for any act of forgetfulness, negligence or
perversion we might have committed.Istighfaarerases the feeling of
arrogance and ostentation from the heart and lets one feel his
shortcomings. It is this very feeling that leads to doing more
righteous deeds after Ramadan and getting more rewards.
Explaining the need forIstighfaar, Ibn Al-Qayyimsaid: "Having pleasure
and contentedness for merely doing an act of obedienceis of the
frivolities of the mind and its stupidity, for, the resoluteand
knowledgeable people do more Istighfaar immediately after each act of
worship becausethey recognize their shortcomings and their failure
togive Allaah what befits His Majesty and Greatness in that act."
Though we are now bidding farewell to Ramadan, this should not mean a
farewell to acts of worship. A Muslim should rather strengthen the tie
between himself and his Lord so that he may have a perpetual blessing.
Asfor those who break their covenant with their Lord and abandon
mosques as soon as Ramadan ends, such are miserable people who know
their Lord only in Ramadan and afterwards turn back on their heels.
Allaah Says )what means(:"Say )O Muhammad(: 'Indeed, my prayer, my
rites of sacrifice, my living and my dying are for Allah, Lord of the
worlds.'"]Quran 6: 162[
There is no value in an act of worship by which one does not increase
in piety and fear of Allaah. Where is the impact of fasting when one
abandons the recitation of the Quran, no longerobserves the
congregational prayers and desecrates other people's honors? Where is
the impact of his acts of worship in Ramadan when one afterwards
consumes usury and takes other people's properties wrongfully? Where
is the impact of Ramadan when one abandons the path of the Messenger
of Allaahfor local customs and traditions and governs his life with
man-made laws? Where is the effect of fasting and night prayers if one
engages in acts of deception in his business transactions and liesday
and night? Where is the impact of Ramadan on him if he does not call
the misled to the Path of Allaah, feed the hungry, cloth the naked and
make a sincere supplication for Islam and the Muslims?
Ibn Al Qayyimsaid: "There is indeed a distance between a righteous
deed and the heart, and there are in that distance a lot of
impediments that prevent the deed from reaching the heart. Hence, you
see a man who has many deeds to his credit and yet nothing of that
finds its way to his hearts, for he never carriedout the deed out of
love for Allaah, fear of Him, hope in His mercy, in abstention from
worldly life or out of craving for the Hereafter. Neither does he
possess the light by which he candifferentiate between those who love
Allaah and His enemies. Had the impact of his deed reached his heart,
he would have had the light and recognize the truth andfalsehood."
Needless to say, Allaah does not need the movements and efforts that
we make in our acts of worship. He only requests our piety thereof.
He, The Alimghy, Says )what means(:"O you who have believed, decreed
upon you is fasting as it was decreed upon those before you that you
may become righteous."]Quran 2: 183[
He also says )what means(:"Theirmeat will not reach Allaah, nor will
their blood, but what reaches Him is piety from you."]Quran 22: 37[
Of the good deeds that are recommended after Ramadan is fasting for
six days in the month ofShawwaal. The Messenger of Allaahsaid:"Whoever
fasts the month of Ramadan and follows it up with a fasting of six
days in the month of Shawwaal islike the one who fasts for a complete
year."]Muslim[
Ramadan has filled our minds with blessings, awakened our conscience
and purified our souls. It has taught us how to resist the
insinuations of Satan and the whims of the evil inclining soul and how
to eliminate differences and its causes. The ranks of the Muslims have
become solidly united during Ramadan,so we should not let it become
disunited againafter it. The eyes have shed tears during Ramadan, so
we should not let them become dry after it; mosques have become full
of worshippers during Ramadan and the tongues were engaged mentioning
Allaah, praising Him and invoking Him, so let this continue after
Ramadan; we havebeen overwhelmed with desirable manners and
characteristics such as humbleness and tranquility during Ramadan, we
should not spoil that away with arrogance, ostentation and stupidity;
we have become generous during Ramadan, so we should not withhold our
generosity after Ramadan.
The fasting Muslim has two occasions of happiness: when he brakes his
fast and when he meets his Lord; one is a worldly happiness and the
other is the everlasting one in the Hereafter when he will have the
greatest enjoyment and bliss which is Paradise in which there are
enjoyments which no eyes have ever seen, no ears have ever heard of,
and no human mind has ever imagined- a place wherewe, Allaah willing,
will be addressed )what means(:"Eat and drink in satisfaction for
whatyou put forth in the days past."]Quran 69:24[
Such is Paradise which when a slave is made to enter it, he forgets
his misery, distress and sorrow as it is reported that the
Messengersaid:"The most unfortunate person in this world among the
people of Paradise will be given a short dip into the Paradise and he
will be asked: 'Have you ever known misery? Have you ever experienced
difficulty'? He )or she( would say: 'No, by Allaah, I have never
experienced any misery nor known any difficulty!'"]Muslim[
The Muslim nation is now bidding farewell to the blessed month of
Ramadan while its agonies are still ongoing. It is experiencing great
calamities that can be seen in what is happening in Palestine and
other places in the Muslim world; a merciless war aimed at Islam in
order to exterminate it.
The Islamic nation has been tested during its long history with
different kinds of conspiracies and afflictions some of which are
enough to wipe other nations out of existence, but the power of
Islamic belief that was and is still keeping this nation alive. This
gives us a hope that the future is certainly for Islam.
It is therefore a duty of all Muslims to help the causes of Islam, to
exercise patience and self-control, to make sincere supplications and
to seek the help from Allaah in the face of all these tribulations so
that He mayrescue us from all these sufferings.

Ramadan Articles - Performing ‘Umrah in Ramadan

Allaah, The Almighty, urged His slaves to race to do good deeds, which
may bring them closer to Him in an attempt to gain His reward and
forgiveness. This is indicated by the verses )which mean(:
*.}So race to ]all that is[ good. ToAllaah is your return all
together.{]Quran 5:48[
*.}And hasten to forgiveness from your Lord.{]Quran 3:133[
Among the greatest arenas for this race is visiting Al-Bayt Al-Haraam
)Sacred House in Makkah( to perform 'Umrah)Minor Pilgrimage(, owing to
the great reward and the expiation of sinsinvolved in doing that. The
Prophetsaid:
*."Performing two 'Umrahs expiates the sins committed in the interval
between them."]Al-Bukhaari and Muslim[
*."Alternate between Hajj and 'Umrah, for they exterminate poverty and
sins as the)blacksmith's( bellows removes impurities fromiron, gold
and silver."]Ahmad and others[
The 'Umrah that is performed in Ramadan has a special merit overthat
which is performed in any other month. There are narrations
encouraging Muslims to perform it in this month, showing its merit and
reward and clarifying that it incurs a reward equal to that of
performing Hajj. According to Ibn'Abbaasthe Prophetsaid to Umm Sinaan
Al-Ansaariyyah– as she did not perform Hajjwith him:"…For'Umrah in the
month of Ramadan is equivalent)in reward( to performing Hajj once with
me."]Al-Bukhaari and Muslim[
Another version reads:"An 'Umrah performed in Ramadan is equal )in
reward( to performing Hajj once."]Ahmad and At-Tirmithi[
This was the practice of the righteous predecessors who used to
perform 'Umrah in the month of Ramadan. It was authentically reported
that Sa'eed ibn Jubayr and Mujaahidused to perform 'Umrah in the month
of Ramadan )and observe Ihraam for it( from Al-Ji'irraanah )a place 10
miles from Makkah(. It was also narrated that 'Abdul-Malik ibn Abu
Sulaymaan said that he and 'Ataa'set out in Ramadan)to perform 'Umrah(
and observedIhraam from Al-Ji'irraanah.
This discloses the secret behind the Muslims' race towards the Sacred
House to do this act of worship in the month of Ramadan. With that
great scene, one feels as if in a major season of Hajj.
Hence, we should provide a reminder of some rules of 'Umrah, and how
to do it. Generally, 'Umrah includes four main requirements:
Ihraam)state of consecration(, Tawaaf)circumambulation(; Sa'y
)movingbetween As-Safa and Al-Marawah(, and shaving or shortening the
hair of the head.
Once having the intention to perform 'Umrah, the Muslim is recommended
to have a wash and apply perfume, and then put on the clothing of
Ihraam after removing form-fitting clothes, like trousers and the like
)for men only(.
It is recommended )Sunnah( for men to wear lower and upper garments.
As for women, they may wear whatever clothes they want, provided that
the clothes cover their bodies and are free of adornment. It is
prohibited for women to put the veil on their faces except when men
pass by them. They are also prohibited towear gloves.
After that, one should pray two voluntary Rak'ahs intended as a Sunnah
of ablution.
There is no prayer that should be made especially for Ihraam. After
the prayer, one should make Talbiyah for Ihraam, saying: "Labbayka
'Umrah." Then, one should start Talbiyah, saying:"Labbayka Allaahumma
labbayk, Labbayka lashareeka laka labbayk. Innalhamda wanni'matalaka
walmulk, laa Shareeka lak.")O Allaah, here I am at Your service. There
is no partner to be associated with You. Praise, blessing and dominion
are Yours.There is no partner to be associated with You(.
A person in the state of Ihraam should say Talbiyah as frequently as
possible as it denotes the verbal slogan of the 'Umrah rite. This is
especially emphasized in various conditions and times, as while
ascending a high place or descending to a lower place, or at
nightfall, and the like. Talbiyahshould be said till the onset of
Tawaaf.
When arriving at Al-Masjid Al-Haraam, one should enter withone's right
foot and say:"Bismillaah wa as-salaatu wa as-salaamu 'ala
rasoolillaah. Allaahumma ighfir li thunoobi, waftah li abwaaba
rahmatik")In the Name of Allaah, peace and blessings be upon the
Messenger of Allaah. O Allaah! Forgive my sins, and open to me the
doors of Your Mercy.( One should enter the mosque with humbleness,
glorification of Allaah, The Almighty, and recalling the Grace of
Allaah Who Has facilitated for him/her the arrival at Al-Bayt
Al-Haraam.
Then, one should move toward the Black Stone, starting Tawaaf from
there. One should touch and kiss it if possible. If not, one may
merely point to it from afar, saying:"Bismillaah. Allaahu Akbar!")In
the Name of Allaah. Allaah Is The Greatest(. One should not throng
with others in an attempt to reach it. One is supposed to make seven
rounds starting from the Black Stone andfinishing at it. At the
beginning of each round, one should say:"Allaahu Akbar")Allaah Is The
Greatest(. It is favorable that one touches the Yemeni Corner that
precedes the Black Stone in every round if possible. It is not
permissible, however, to kiss it or point to it if one cannot manage
to do so. Between the Yemeni Corner and the Black Stone, one should
recite the verse )which means(:
}Our Lord, Give us in this world]that which is[ good and in the
Hereafter ]that which is[ good and protect us from the punishment of
the Fire.{]Quran 2:201[
During Tawaaf, one should remember Allaah, The Almighty, supplicate
Him and recite something from the Quran. Thereare no specific
supplications that should be said in every round.
It is recommended to uncover one's right shoulder, placing the middle
part of the upper garment under the armpit and putting the ends of the
garment on the left shoulder, in all the rounds. It is also
recommended to quicken one's pace with short steps in the first three
rounds. Upon completing the seven rounds, one is supposed to proceed
to the Maqaam]standing place of Ibraheem)Abraham([ and recite the
verse )which means(:}And take,]O believers[, from the standing place
ofIbraheem aplace of prayer.{]Quran 2:125[ Then, one should perform
two Rak'ahs behind the Maqaam if possible. Otherwise, one should make
them elsewhere in the Mosque.
After that, one should proceed tothe do Sa'y, and while approaching
As-Safa hillock, one may recite the verse )which means(:}Indeed,
As-Safa and al-Marwah are among the Symbols of Allaah.{]Quran 2:158[
Then, one is to ascend As-Safa till one can see the Ka'bah, to look at
it and raise one's hands and supplicate Allaah, The Almighty. In this
regard, the Prophetused to supplicate Allaah, The Almighty by
saying:"Laa Ilaaha Ila Allaah, wahdahu laa shareeka lah. Lahulmulku wa
lahulhamdu, wa Huwa 'ala kulli shay'in Qadeer.Laa Ilaaha Illa Allaah
wahdah. Anjaza wa'dah, wa nasara 'Abdah, wa hazama Al-Ahzaaba
wahdah.")There is none worthy of worship except Allaah, to Him no
partners should be associated. To Him are the Sovereignty and Perfect
Praise, and He is Competent to do everything. There is none worthy of
worship except Allaah, Who fulfilled His promise, supported His Slave
and defeated the parties(." This is to be mentionedthrice, with
supplications in between.
Then, one is to descend As-Safa proceeding to Al-Marwah and hurrying
between the two green pillars without crowding others. When reaching
Al-Marwah, one should ascend it, face the Qiblah, raise his hands and
make the supplication that he made on As-Safa, without reciting the
verse )which means(:} Indeed, As-Safa and al-Marwah are among the
Symbols of Allaah .{]Quran 2:158[
With that, one has completed one out of the seven rounds. Then, one is
to descend from As-Safa, walking, where walking is required and
hurrying where hurrying is required, till the end of the seven rounds,
starting with As-Safa and finishing with Al-Marwah.
Upon the completion of Sa'y, menare supposed to shave or shortentheir
hair - shaving is better. As for women, they should shorten their hair
by just trimming an amount equal to a fingertip.
With shaving or shortening one'shair, the acts of 'Umrah are finished,
and the person has come out of the state of Ihraam. Thus, everything
that was forbidden in the state of Ihraam becomes lawful.
Finally, the Muslim should not miss this chance. He should take
advantage of this noble time and place and do many voluntary actsof
worship and obedience, especially in the blessed month of Ramadan and
in the blessed place of Al-Masjid Al-Haraam. The Prophetsaid: "One
prayerperformed in my Masjid)mosque( is better than one thousand
prayers performed in other mosques save Al-Masjid Al-Haraam. Also, one
prayer performed in Al-Masjid Al-Haraamis better than one hundred
thousand prayers performed in other mosques."]Ahmad[
One should be most cautious not to commit any violations or sins that
may eliminate the reward, and cause one to come back withloads of
sins. As reward is multiplied in such a place, sins which are
committed there are not the same as sins that are committed elsewhere.
Allaah, The Almighty Says )what means(:}And ]also[ whoever intends ]a
deed[ therein of deviation ]in religion[ or wrongdoing - We willmake
him taste of a painful punishment.{]Quran 22:25[
The Prophetsaid:"The most hateful among people to Allaah are three … A
person whodeviates in religionat Al-Haram."]Al-Bukhaari[
May Allaah guide us all to good words and deeds, and accept from us.