Fathwa, - What is your adviceabout meetup and other social websites

Question:
There is a rise in popularity of "meet-up" websites where you can put
your picture up, information about yourself, and add friends. They are
not dating or match making websites. They promote interaction between
the two genders which may not be exactly halal, nor very haram... Is
it okay for brothers and sisters to put up flamboyant pictures of
themselves and add the opposite gender, and leave comments on others'
profiles that may be very silly, loud, and un-hayaaful?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Questioner,
I pray this message finds you in good health and iman.
I understand your concern. Unfortunately, some of these websites end
up being no more than "Muslim dating."
Enjoining the good and forbidding the wrong is part of every Muslim's
faith.The Prophet, Allah bless him and give him peace, said, "Whoever
sees something evil should change it with his hand. If he cannot, then
with his tongue; and if he cannot do even that, then in his heart.
That is the weakest degree of faith."[Muslim]
Keep in mind, however, that there is an etiquette to givingnasiha, or
good counsel. If you're concerned about a friend's participation on
the website, then there are several tactful ways of approaching the
issue.
For example, you could point out that visiting the website may not be
haram per se; however, there are questionable matters that are best
left alone. If your friend is female, you might want to mention to her
how important privacy is.
Thus, posting pictures for everyone to see may not be advisable. As
far as adding friends to one's list, this depends on the intention
this is done with. Sometimes, people add friends because it makes them
look popular.
The best thing to do is to know your limitations. Obviously, careless
banter should be avoided. If you find yourself falling into this
situation, then it's best to stop visiting the website. If your
friends are falling into this, then all you can do is give sincere
advice.
One thing to consider when giving advice: say what you have to say out
of love and concern. Try not to be judgmental. And unless the
situation is really out of control, then say what you have to say and
move on.
Finally, it's important to remember that the guidelines for
interacting with the opposite sex apply even in cyberspace. It's
important to interact with modesty and good adab, and to limit
conversations to what's necessary.

Fathwa, - Freezing breast milk to establish nursing relationships

Question:
Is it permissible to express and freeze breast milk for use later on
(when the woman is not producing milk anymore) to establish rida'i
relatioships with the future offspring of sisters-in-law, siblings,
cousins etc.?
Answer:
Answer: In the name of Allah, Most Compassionate, Most Merciful,
Islamically it is permitted that a child is breastfed by any other
woman besides his own mother even without a need. Similarly, Islam
gives permission to a woman to breastfeed a child that is not her own.
This is something that is agreed upon by the scholars.
Allah Most High says:
"And if you decide on a foster-mother for your offspring, there is no
blame on you, provided you pay (the foster-mother) what you offered,
on equitable terms." (Surah al-Baqarah, V: 233)
The Arabs had a custom of offering their children to wet-nurses, with
the Messenger of Allah (Allah bless him & give him peace) being a
classic example of this. He (Allah bless him & and give him peace) was
breastfed by Thawbiya, the slave of Abu Lahb, and Sayyida Halima bint
Abi Dhu'ayb (Allah be pleased with them both). (See: Sirah Ibn Hisham,
1/132). There are many other examples of this in the books of Sunna.
However, the condition is that the child is breastfed within the
specific period designated for it, which is before the age of two and
a half years, according to Imam Abu Hanifa and two years, according to
his two students (Allah have mercy on them all). The position of his
two students, Abu Yusuf and Muhammad ibn al-Hasan, is sounder, as
mentioned by Imam Tumurtashi in his Tanwir al-Absar. As such, it will
not be allowed to breastfeed a child who is above the age of two
years, neither will this breastfeeding be of any consequence in terms
of marriage and Hijab laws.
Given the above, it seems it will be permitted to freeze breast-milk
so that it may be used later on to feed future offspring of one's self
or others. (See: Nizam al-Fatawa, 1/394).
As far as the relationship of fosterage (radha'a) is concerned, almost
all of the Fuqaha agree that it is not necessary for a child to suck
directly onto a woman's breast in order for it to be established;
rather, drinking a woman's milk in any way would establish this
relationship. Only Imam Ibn Hazm and Layth ibn Sa'd disagreed with
this, and the Ulama, by and large, did not accept their viewpoint.
There is a Hadith in the Sahih of Imam Muslim where the Messenger of
Allah (Allah bless him & give him peace) advised Sahla bint Suhayl
(Allah be pleased with her) to suckle Salim (whom she had adopted) in
order that the rules of fosterage are established. (Sahih Muslim, no:
1453). Scholars of Hadith and others explain that due to the fact that
Salim had attained puberty, Sahla would pour her breast-milk into a
utensil and Salim would drink from it. Salim did not directly drink
from the breast of Sahla. (See: Tabaqat Ibn Sa'd, 8/271 & al-Isaba,
4/337) As far as how and why the relationship of fosterage was
established even after Salim had passed the two-year age limit, that
is another issue altogether and was clarified in an earlier answer
regarding this Hadith.
Imam Ibn Qudama (Allah have mercy on him), the renowned Hanbali
jurist, states in his al-Mugni:
As far as the child drinking from other than a woman's breast (wujur)
is concerned, there are two conflicting narrations related (in the
Hanbali School), but the more authentic of the two is that prohibition
(of marriage) will be established with it as it is established with
direct sucking. This is also the position of Sha'bi, Thawri, people of
opinion (hanafis) and Imam Malik (Allah be pleased with them
all)...... Our proof is that which Ibn Mas'ud (Allah be pleased with
him) has narrated from the Messenger of Allah (Allah bless him & give
him peace): "There is no (effective) nursing except that which hardens
the bones and grows the flesh." Recorded by Imam Abu Dawud. Milk
reaches the same place whether it was drank in some other way or by
sucking on the breast, with the hardening of bones and growth of flesh
taking place in both situations. Thus, both will be equal in
establishing prohibition (i.e. the relationship of fosterage).
(al-Mughni, 7/537-538)
In conclusion, there appears no Shar'i bar from freezing breast-milk
and providing it for future offspring and that this will establish the
relationship of fosterage (rada'a). However, this permissibility is
conditional to no other unlawful activity taking place, such as mixing
the milk of various women and giving it to a child. Contemporary
scholars have ruled that it is impermissible to feed a child the milk
of various women that was frozen and stored in a milk bank, as that
would lead to the confusion is establishing foster relationships. The
Islamic Fiqh Academy in Jeddah consisting of many top scholars from
across the Muslim world passed a judgement stating that Muslim
countries will be prevented from opening such banks, and that it will
be unlawful to have a child fed from a milk bank. (See: Qararat wa
tawsiyat majma' al-fiqh al-Islami, P 17)
Moreover, it will not be permitted to trade in a woman's milk. The
jurists (fuqaha) are quite clear on the fact that it is unlawful to
purchase and sell parts of a human being. The Qur'an permits the
hiring of wet-nurses and compensating them, but there is a fundamental
difference between "hiring" a wet-nurse and "trading" in milk. Hence,
it will not be permitted to buy or sell milk, whether individually or
from a milk bank.
In other words, there are two conditions for the permissibility of
freezing breast-milk and feeding it to future offspring:
1) The milk should not be mixed with that of other women in a way that
it would create confusion as to whose milk the child has drank. One
must be extremely cautious in this regard.
2) There must be no payment in return for breast-milk.
And Allah knows best

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.

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.