Quraanic Exegesis, Dought & clear, - * The story of Moosa (peace be upon him) with al-Khadr

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I want to know the story of Moosa (peace be upon him) with the man who took him to the ship, and their story with the boy. I heard that this man was an angel or one of the jinn (I am not sure).
Praise be to Allah.
If you want to know the story of Moosa with al-Khadr (peace be upon them both), then you have to read the verses in Soorat al-Kahf that tell of this story, and also the lengthy hadeeth narrated by Imam al-Bukhaari (no. 3401) and Imam Muslim (no. 2380), which the scholars have commented on and explained in detail.
In order to present the story simply and make it easier to talk about it and explain its incidents and what we learn from them, we will quote these verses from Soorat al-Kahf bit by bit, then we will follow each portion with the similar part from the hadeeth of Ubayy ibn Ka‘b (may Allah be pleased with him) in which the story is also told in full. Then after that we will explain some of the meanings of this portion along with tafseer (commentary) from al-Haafiz Ibn Katheer and al-‘Allaamah as-Sa‘di (may Allah have mercy on them both).
The story begins when Moosa (peace be upon him) addressed the Children of Israel, and one of them asked him who was the most knowledgeable of people. Moosa (peace be upon him) thought – because he was a Messenger of the Lord of the Worlds – that he was the most knowledgeable of all people on earth, so he answered that question by saying: “I am.” But it would have been better for him (peace be upon him) to say: “Allah knows best,” because the knowledge of the Messengers and Prophets cannot encompass all things; encompassing all knowledge is one of the attributes of Allah alone, may He be glorified and exalted, Who has no partner. So Allah, may He be glorified and exalted, wanted to show Moosa (peace be upon him) that there was one of His slaves who was more knowledgeable than him. Hence He instructed him to travel to a certain place, where he would meet that knowledgeable slave of His.
It was narrated from Ubayy ibn Ka‘b (may Allah be pleased with him) that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say:
“Moosa stood up to address the Children of Israel, and he was asked: Which of the people is most knowledgeable? He said: I am. Allah rebuked him because he did not refer knowledge to Him. So Allah revealed to him: “There is a slave of Mine at the junction of the two seas who is more knowledgeable than you.”
So Moosa (peace be upon him) decided to go to the junction of the two seas, in order to meet this slave of Allah who was more knowledgeable than Moosa (peace be upon him). There are many opinions concerning the location of “the junction of the two seas”, but there is no reliable evidence to support any of them.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And (remember) when Moosa (Moses) said to his boy-servant: ‘I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling.’”
[al-Kahf 18:60].
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
Here Allah, may He be exalted, tells us about His Prophet Moosa (peace be upon him) and his eagerness to do good and seek knowledge. He said to his servant-boy – who stayed with him at home and when he was travelling, and whose name was Yoosha‘ ibn Noon, and Allah made him a Prophet after that – : “I will not give up (travelling) until I reach the junction of the two seas” that is, I shall continue travelling, even if it is lengthy and difficult for me, until I reach the junction of the two seas; that is the place where it was revealed to me: There you will find one of the knowledgeable slaves of Allah, who has knowledge that you do not have.
“or (until) I spend years and years in travelling” that is, or until I cover a great distance. What is meant is that longing and yearning made Moosa say these words to his servant-boy. This was determination on his part, hence he went ahead with his plan. End quote.
Tayseer al-Kareem ar-Rahmaan, p. 481
Allah, may He be glorified and exalted, revealed to Moosa a sign by which he would recognise the place where that slave was.
In the hadeeth of Ubayy ibn Ka‘b it says:
“Moosa said: ‘O Lord, how can I find him?’ He said: ‘Take with you a fish and put it in a basket, then where you lose the fish, he will be there.’ So he took a fish and put it in a basket, then he set out, and his servant-boy Yoosha‘ ibn Noon set out with him. Then when they came to the rock, they lay down and slept, and the fish stirred in the basket, then it escaped from it and fell into the sea,‘and it took its way through the sea as in a tunnel’ [al-Kahf 18:61]…”
According to another report narrated by al-Bukhaari, “At the base of the rock there was a spring called al-Hayaat (life); nothing was touched by its water but it came to life. The fish was touched by the water of that spring, so it began to move and escaped from the basket into the sea.
Concerning that, Allah, may He be glorified and exalted, said:“But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel” [al-Kahf 18:60].
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
“and it took its way through the sea as in a tunnel” means: like a tunnel underground.
Ibn Jurayj said: Ibn ‘Abbaas said: Its tracks became like rock.
Al-‘Awfi said, narrating from Ibn ‘Abbaas: The fish did not touch any part of the sea but it dried up until it became rock. End quote.
Tafseer al-Qur’an al-‘Azeem, 5/174
After that, Allah, may He be glorified and exalted, said (interpretation of the meaning):
“So when they had passed further on (beyond that fixed place), Moosa (Moses) said to his boy-servant: ‘Bring us our morning meal; truly, we have suffered much fatigue in this, our journey.’
He said: ‘Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaytaan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!’
(Moosa (Moses)) said: ‘That is what we have been seeking.’ So they went back retracing their footsteps”
[al-Kahf 18:62-63].
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
“That is what we have been seeking” i.e., looking for
“So they went back retracing their footsteps” i.e., they went back, retracing their footsteps, to the place where they had forgotten the fish.
Tayseer al-Kareem ar-Rahmaan, p. 481
In the hadeeth of Ubayy ibn Ka‘b (may Allah be pleased with him) it says:
“When he woke up, his companion forgot to tell him about the fish, so they continued on their way for the rest of that day and the following night. The next morning, Moosa said to his servant boy:‘Bring us our morning meal; truly, we have suffered much fatigue in this, our journey.’Moosa did not feel any fatigue until they had passed the place that Allah had instructed him to find. His servant-boy said to him:‘Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaytaan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!’So for the fish it was a tunnel, and for Moosa and his servant-boy was something strange. Then Moosa said: “‘That is what we have been seeking.’ So they went back retracing their footsteps.” They went back, retracing their footsteps, until they came to the rock.
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
This was one of the signs. The commentators said: That fish was something that they took as provision (for the journey), but when they reached that place, it was touched by some of the sea water, and it slipped away, by Allah’s leave, into the sea, and joined other creatures as a living creature. End quote.
Tayseer al-Kareem ar-Rahmaan, p. 481
There Moosa met al-Khadr, and there was a conversation between them, in which Moosa asked to accompany al-Khadr so that he could learn from him; this was great humility on his part (blessings and peace of Allah be upon him).
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.
Moosa (Moses) said to him (Khadr): ‘May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?’
He (Khadr) said: ‘Verily! You will not be able to have patience with me!
‘And how can you have patience about a thing which you know not?’
Moosa (Moses) said: ‘If Allah will, you will find me patient, and I will not disobey you in aught.’
He (Khadr) said: ‘Then, if you follow me, ask me not about anything till I myself mention it to you.’”
[al-Kahf 18:65-70].
Al-Khadr was one of the sons of Adam (i.e., human) but, as al-Haafiz Ibn Hajar said, there was a difference of opinion concerning his name, the name of his father and his lineage; whether he was a Prophet; and how long he lived. End quote fromFath al-Baari, 6/433
In the hadeeth of Ubayy ibn Ka‘b (may Allah be pleased with him) it says:
“There they saw a man covered with a garment. Moosa greeted him with salaam, and al-Khadr said: ‘How could there be peace (salaam) in your land?’ (Moosa) said: ‘I am Moosa.’ Al-Khadr said: ‘Moosa of the Children of Israel?’ He said: ‘Yes.May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?’ He said: ‘Verily! You will not be able to have patiencewith me, O Moosa! I have something of Allah’s knowledge which Allah has taught me and which you do not know, and you have something of Allah’s knowledge which Allah has taught you and which I do not know.’ Moosa said: ‘If Allah will, you will find me patient, and I will not disobey you in aught.’ Al-Khadr said to him: ‘Then, if you follow me, ask me not about anything till I myself mention it to you.’
The strange and wondrous journey began at that point, and Allah, may He be glorified and exalted, tells us of what happened during it of three confusing incidents, concerning which Moosa (peace be upon him) could not conceal his astonishment and keep the promise he had made to al-Khadr that he would not ask him about anything that occurred during the time he accompanied him.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Moosa (Moses) said: ‘Have you scuttled it in order to drown its people? Verily, you have committed a thing “Imra” (a Munkar - evil, bad, dreadful thing).’”
[al-Kahf 18:71].
In the hadeeth it says:
“Then they set out walking along the seashore. They passed by a ship and spoke to them (the crew) about taking them on as passengers. They recognized al-Khadr and took them on board at no cost. When they boarded the ship, suddenly al-Khadr pulled out one of the planks of the ship with an adze. Moosa said to him: ‘These people took us on board at no cost, and now you have deliberately scuttled their ship in order to drown its people! You have done a dreadful thing!’ al-Khadr said: ‘Did I not tell you, that you would not be able to have patience with me?’ Moosa said: ‘Call me not to account for what I forgot, and do not be hard on me on account of what I have done.’”
And the Messenger of Allah (blessings and peace of Allah be upon him) said: “The first time was because Moosa forgot.”
He said: “A sparrow came and sat on the edge of the boat and dipped its beak into the sea. Al-Khadr said to him (Moosa). ‘My knowledge and your knowledge, in comparison to Allah’s knowledge, is no more than the water taken from the sea by this sparrow’s beak.’”
Then came the second incident:
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then they both proceeded, till they met a boy; he (Khadr) killed him. Moosa (Moses) said: ‘Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar - prohibited, evil, dreadful thing)!’
(Khidr) said: ‘Did I not tell you that you can have no patience with me?’
(Moosa (Moses)) said: ‘If I ask you anything after this, keep me not in your company, you have received an excuse from me.’”
[al-Kahf 18:74-76].
In the hadeeth of Ubayy ibn Ka‘b, it says:
“Then they disembarked from the ship, and whilst they were walking on the shore, al-Khadr saw a boy playing with some other boys. Al-Khadr took hold of the boy’s head and cut it off, and killed him. Moosa said to him: ‘Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar - prohibited, evil, dreadful thing)!. Al-Khadr said to him: ‘‘Did I not tell you that you can have no patience with me? He said to him: ‘This is worse than the first time!’ Moosa said: ‘If I ask you anything after this, keep me not in your company, you have received an excuse from me.’”
Then came the third incident:
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. (Moosa (Moses)) said: ‘If you had wished, surely, you could have taken wages for it!’
(Khidr) said: ‘This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience’”
[al-Kahf 18:77-78].
In the hadeeth of Ubayy ibn Ka‘b it says:
“They went on their way until they came to the people of a town and asked its people for food, but they refused to give them any hospitality. In that town they found a wall that was leaning and about to collapse. Al-Khadr set it up straight with his own hands and Moosa said to him: They are people to whom we came and they did not feed us or give us any hospitality. If you had wanted, you could have taken some payment for it.’ Al-Khadr said: ‘This is the parting between me and you.’”
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Would that Moosa had been patient so that Allah could have told us more about their story.”
As for the explanation of the reasons for the actions of al-Khadr (peace be upon him) in those strange situations, al-Khadr explained them to Moosa. The Qur’an tells us about that in detail at the end of the story in Soorat al-Kahf:
“ ‘As for the ship, it belonged to Masakeen (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.
‘And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.
‘So we intended that their Lord should change him for them for one better in righteousness and near to mercy.
‘And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience.”
[al-Kahf 18:79-82].
Anyone who would like to know more about the details of this story and what we learn from it may refer to the books of tafseer (Qur’anic exegesis) and read the commentary on Soorat al-Kahf.
See also:Fath al-Baariby al-Haafiz Ibn Hajar (8/410 ff).
And Allah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * If he has enough money to do Hajj or undertake an obligatory migration (hijrah), to which should he give precedence?

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I have enough money to do either the obligatory Hajj or migrate from a kaafir land where there is a great deal of tabarruj to a Muslim land. Which should I choose? Please note that my parents are living in that kaafir land.
Praise be to Allaah.
Firstly:
Hajj is obligatory and should be done straight away, according to the more correct of the two scholarly opinions. What that means is that Hajj becomes obligatory for the one who is enjoined to perform Hajj as soon as he become able to do it, and it is not permissible for him to delay it with no excuse. See question no. 41702.
Secondly:
Migration from a kaafir land may be obligatory or mustahabb, depending on a person’s situation. If he is able to practise his religion openly and is safe from temptation and fitnah, then he does not have to migrate. But if he cannot practise his religion openly or he fears fitnah for himself, then it is obligatory.
If migration has become obligatory, but a person does not have enough money to both migrate and do Hajj, then migration should be given precedence, because Hajj is not obligatory unless one has money surplus to one’s basic needs. Obligatory migration comes under the heading of basic needs, so it takes precedence over Hajj.
Moreover, delaying migration after it becomes necessary affects a Muslim’s religious commitment, but delaying Hajj is permissible if there is an excuse, and there is no harm in that.
This applies if migration becomes necessary at the time of Hajj, otherwise, if migration becomes necessary before Hajj, then he should do it, then when the time for Hajj comes, if he can afford it, it is obligatory, otherwise it is not obligatory.
We ask Allaah to protect you and to make you steadfast in obeying Him.
And Allaah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * A Muslimmust perform hajj for himselffirst

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My mother recently passed away, on the first of Ramadan. She never
performed Hajj, so I am planning to do that on her behalf. My question
is: can I perform Hajj for her even though I have not yet performed
Hajj for myself?
Praise be to Allah.
I ask Allaah to reward you for your kind feelings towards your mother and your eagerness to perform your filial duty towards her after her death. In response to your question, if a Muslim wishes to perform Hajj on behalf of someone else, he must first have performed it for himself. The daleel (evidence) for that is the hadeeth of Ibn ‘Abbaas, according to which the Prophet (Peace & Blessings of Allaah be upon Him) heard a man saying
“Labbayk (here I am) on behalf of Shubrumah” [i.e., he was performing Hajj on behalf of Shubrumah]. He (the Prophet) asked, “Who is Shubrumah?” The man said: “He is a brother (or a relative) of mine.” He asked, “Have you performed Hajj for yourself?” He said, “No.” He told him: “Perform Hajj for yourself, first, then perform Hajj on behalf of Shubrumah.” (Reported by Abu Dawud in Al-Sunan, Kitaab al-Manaasik, Baab al-rajul yuhijj ‘an ghayrihi).
This is a saheeh hadeeth. I ask Allaah to forgive your mother and extend His Mercy to her, for Allah is the best of Helpers.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * What is Hajj?

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What is a haj?
Praise be to Allaah.
Hajj means travelling for the purpose of visiting the Ka’bah, the sacred House of Allaah, to perform the rites (manaasik), i.e., the actions and words reported in accounts of the Prophet’s Hajj, such as Tawaaf or walking around the Ka’bah seven times, al-Saa’ee or running between the hills of Safaa’ and Marwa seven times, standing at ‘Arafaah, stoning the Jamaraat (stone pillars representing the Shaytaan) at Mina, etc. Hajj brings immense benefits to people, as they declare the Unity (Tawheed) of Allaah, there is forgiveness for the pilgrims, Muslims get to know one another and learn the rules of their religion, and so on. We greatly appreciate your interest in asking about Hajj even though you are so young and live so far away in Canada. We ask Allaah to enable you to go for Hajj and do all its rites. May Allaah bless our Prophet Muhammad.

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How to Perform Eid Prayer

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" Eid is Waajib! " - {for Hanafi} - The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. - *The detailed way of performing the 'Eid prayer is as follows: - The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer. After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way. After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way. - {for Shafi - * according to the Shafi'ee Madhab, there are twelve extra Takbiraats in Eid Salaah, i.e. 7 in the first and 5 in the second Rak'ah.}

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * How often should one visit the Sacred House (the Ka’bah) in one's lifetime?

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I was recently told by two sources that in the Sunnah there is a reference to fulfilling an Islamic precept that one should visit Mecca 7 times in ones life and Jerusalem once.
Could you please help me verify this as I have been unable to.
Thank you very much for your help.
Praise be to Allaah.
1. There are ahaadeeth which state the virtues of praying in the Sacred House of Allaah in Makkah, in the Prophet’s Mosque [in Madeenah] and in al-Masjid al-Aqsaa [in Jerusalem].
It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than one thousand prayers anywhere else, apart from al-Masjid al-Haraam [in Makkah].”
(Narrated by al-Bukhaari, 1133; Muslim, 1394).
It was reported that Jaabir ibn ‘Abd-Allaah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: One prayer in this mosque of mine is better than one thousand prayers anywhere else, apart from al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers anywhere else.”
(Narrated by Ibn Maajah, 1406; Ahmad, 14847. The hadeeth was classed as saheeh by al-Boosayri inal-Zawaa’id.Haamish Sunan Ibn Maajah).
With regard to praying in al-Masjid al-Aqsaa (in Jerusalem), the correct view is that its virtue is equal to one-quarter of that of a prayer in the mosque of Madeenah.
It was reported that Abu Dharr (may Allaah be pleased with him) said: when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) we were discussing which was better, the mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the mosque in Bayt al-Maqdis (Jerusalem). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than four prayers there, and how good a place of worship it is…”
(Narrated and classed as saheeh by al-Haakim, 4/509; al-Dhahabi and al-Albaani agreed with him, as stated inal-Silsilah al-Saheehah, at the end of the discussion of hadeeth #2902).
With regard to the famous hadeeth which says that a prayer in al-Masjid al-Aqsaa is like five hundred prayers, this hadeeth is weak (da’eef).
(See:Tamaam al-Minnahby Shaykh al-Albaani (may Allaah have mercy on him), p. 292).
2. Concerning the timing of one’s visits to the Sacred House of Allaah, it has been reported that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah says: if my slave in sound in body and has an ample provision, and five years pass [without him visiting My House], he is truly deprived [of mercy].”
(Narrated by Ibn Hibbaan, 960; Abu Ya’laa, 1/289; al-Bayhaqi, 5/262. The hadeeth was classed as saheeh by Shaykh al-Albaani inal-Silsilat al-Saheehah, 1662).
The more often one visits the House of Allaah, the better, as the Prophet (peace and blessings of Allaah be upon him) said: “Keep on following Hajj with ‘Umrah, and ‘Umrah with Hajj, for they wipe out poverty and sins…”
(Narrated by al-Tirmidhi, 810)
With regard to the idea referred to in your question, that one should visit the Ka’bah seven times in one's lifetime and al-Masjid al-Aqsaa once, ask the person who told you this what his source and evidence is, as Allaah says (interpretation of the meaning):
“Say , ‘Produce your proof…’” [al-Baqarah 2:111]
-- for it is not permissible to say that something is obligatory or to claim that there is virtue in something without sound evidence. May Allaah help us and you to do that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Delaying Hajj for no reason

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What is the ruling on one who delays Hajj for no reason when he has the means and is able to do it?
Praise be to Allaah and blessings and peace be upon the Messenger of Allaah. Whoever is able to do Hajj and does not do the obligatory Hajj, delaying it for no reason, has committed a great evil and a major sin. What he has to do is to repent to Allaah from that and hasten to do Hajj, because Allaah says (interpretation of the meaning): “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)” [Aal ‘Imraan 3:97] And the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing regular prayer; paying zakaah; fasting Ramadaan, and performing Pilgrimage to the House (the Ka’bah).” (Saheeh – agreed upon. Al-Bukhaari, 8; Muslim, 16). And the Prophet SAWS (peace and blessings of Allaah be upon him) said, when Jibreel (peace be upon him) asked him about Islam: “It means to testify that there is no god except Allaah and that Muhammad is the Messenger of Allaah, to establish regular prayer, to pay zakaah, to fast Ramadaan, and to perform Pilgrimage to the House if you have the means to do so.” (Narrated by Muslim in his Saheeh, 8, from the hadeeth of ‘Umar ibn al-Khattaab (may Allaah be pleased with him)). And Allaah is the Source of strength.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * The reason why it is prescribed for Muslims to perform Hajj once in a lifetime

Why should Muslims atleast visit mecca once in their life time?
Praise be to Allaah.
We Muslims feel honoured and proud to be the slaves of Allaah, the One, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none co-equal or comparable unto Him; He is our Lord and we have no Lord besides Him. Hence we respond to the commands of our Lord with the utmost humility and submit to His commands, for we know that He is the All-Wise and no wisdom is greater than His. We know that He is the Most-Merciful and there is none more merciful than Him, may He be glorified and praised. Hence we love Him in a way that demands that we obey His commands even if that is somewhat difficult for us. We feel proud, happy and content when we do that which He commands us to do.
For if a human loves another person, he loves to serve him and that may make him happy. So what do you think about the Almighty Lord Who created us and grants us provision, and everything that we have is a blessing from Him? And His is the highest description. We owe everything to our Lord, so we must hasten to do all that He commands us to do, so that we might give back some small thanks for His great blessings. We can never thank Him enough, but by His grace Allaah the Most Generous accepts our small efforts and rewards us for them greatly.
For example, Hajj or pilgrimage. If a Muslim does Hajj in the manner required by his Lord, then Allaah has promised to forgive him his sins and admit him to Paradise, on condition that he does not spoil this action by committing any major action that would invalidate it and earn the anger of Allaah.
One of the great mercies that Allaah has bestowed upon this ummah (nation, i.e., the Muslims), is that Allaah has made obedience to His commands and the commands of His Messenger (peace and blessings of Allaah be upon him) subject to the condition that one be able to do them. So long as a person is able to do them, then it is obligatory for him to do what is required of him, otherwise he is not obliged to do so and he is excused. Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]– i.e., He does not ask him to do more than he can bear.
Concerning Hajj in particular, Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:97]
By His mercy He has enjoined this upon His slaves once in a lifetime, so that it will not be too difficult for them, but He urges those who are able to do Hajj and ‘Umrah more than once to do so. The Prophet (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they take away poverty and sins as the bellows takes away the impurity from iron.” (Narrated by al-Nasaa’i, 2/4; this is a saheeh hadeeth as was stated by al-Albaani inal-Silsilat al-Saheehah, 1200).
This great act of worship was prescribed by Allaah so that we might praise Him and glorify Him, and thank Him for His great blessings and bounty. The purpose of Tawaaf around the Ka’bah is not simply to go around these stones! No, rather the reason is that Allaah has commanded us to go around it seven times and we obey Allaah by going around it seven times, no more and no less; rather we do what He has commanded us and we feel that we are His slaves, humbling ourselves before Him and praising Him and thanking Him for choosing us to be His slaves out of all of mankind who worship various gods, and may even worship themselves or their own desires.
The same applies to all the rituals of Hajj, and indeed to all the acts of worship that Allaah has prescribed for us. Praise be to Allaah, Who has honoured us with this great religion.
Moreover, your interest in asking about the Hajj at your young age indicates that you are keen to learn and find out. We advise you to learn more about Islam and to read about it, and to find out for yourself that it is the religion that suits the natural inclinations of man. This will set you on the path towards pleasing your Almighty Lord, Who created you and Who provides for you, and Who deserves that you should worship Him alone and none other.
Perhaps you know that our prophet Muhammad (peace and blessings of Allaah be upon him) told us that his fellow-Prophet ‘Eesa (Jesus – peace be upon him) will come down at the end of time and will perform pilgrimage to this House, and he will declare his belief in Allah alone (Tawheed). We believe that this will happen as the Prophet (peace and blessings of Allaah be upon him) told us, just as we believe that the sun rises in the morning. The Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, the son of Maryam (the son of Mary, i.e. Jesus) will certainly pronounce the Talbiyah for Hajj or for ‘Umrah, or for both in the valley of Rawha.” (Narrated by Muslim, 1252). The valley of Rawha’ is a place between Makkah and Madeenah.
[Translator’s note: The Talbiyah is a prayer recited by pilgrims going to Makkah. It may be translated as follows: “Here I am at your service, O Allaah, here I am. Here I am at Your Service, You have no partner, here I am. All praise and blessings are Yours, and all dominion. You have no partner.”]
We ask Allaah to open your heart to true guidance… Ameen.

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * He is travelling for Hajj and business

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Is it permissible to travel for Hajj and to buy some goods from Makkah and sell them in my country to make a profit from them?.
Praise be to Allaah.
It is permissible to engage in trade during the Hajj season. Al-Tabari narrated in hisTafseerwith his isnaad that Ibn ‘Abbaas (may Allaah be pleased with him) said concerning the verse (interpretation of the meaning),“There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading)” [al-Baqarah 2:198]:
There is no sin on you if you buy and sell before and after ihraam.
And Allaah is the Source of strength.

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Welcome to Islam, - * Relativity in the Quran

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The conclusion to which we are led by the findings of modern Science is that time is not an absolute fact, as supposed by materialists, but only a relative perception. What is more interesting is that this fact, undiscovered by Science until the 20thcentury CE, was imparted to mankind in the Quran fourteen centuries ago. There are various references in the Quran to the relativity of time.
It is possible to see the scientifically-proven fact that time is a psychological perception dependent on events, setting, and conditions in many verses of the Quran. For instance, the entire life of a person is a very short time as informed by the Quran. Allah Says )what means(:“On the Day when He will call you, and you will answer )His Call( with )words of ( His Praise and Obedience, and you will think that you have stayed )in this world( but a little while!”]Quran 17:52[.
Allah also Says )what means(:“And on the Day when He shall gather them together, )it will seem to them( as if they had not tarried )on earth( longer than an hour of a day: they will recognize each other”.]Quran 10:45[.
In some verses, it is indicated that people perceive time differently and that sometimes people can perceive a very short period of time as a very lengthy one. The following conversation of people held during their judgment in the Hereafter, is a good example of the saying of Allah )which means(:“He will say: ‘What number of years did ye stay on earth?’ They will say: ‘We stayed a day or part of a day: but ask those who keep account.’ He will say: ‘Ye stayed not but a little, - if ye had only known!’”]Quran 23:112-114[.
In some other verses it is stated that time may flow at different paces in different settings, as in the saying of Allah )which means(:“And they ask you to hasten on the torment! And Allah fails not His promise. And verily, a day with your Lord is like a thousand years of what you reckon.”]Quran 22:47[
And also in the saying of Allah )which means(:“The angels and the Spirit ascend unto him in a day the measure whereof is )as( fifty thousand years.”]Quran 70:47[.
These verses are all manifest expression of the relativity of time. The fact that this result only recently understood by Science in the 20thcentury CE was communicated to man 1,400 years ago by the Quran is an indication of the revelation of the Quran by Allah, Who encompasses the whole time and space.
The narration in many other verses of the Quran reveals that time is a perception. This is particularly evident in the stories. For instance, Allah has kept the Companions of the Cave, a believing group mentioned in the Quran, in a deep sleep for more than three centuries. When they were awoken, these people thought that they had stayed in that state but a little while, and could not figure out how long they slept; Allah Says )what means(:“Then We drew )a veil( over their ears, for a number of years, in the Cave, )so that they heard not(. Then We raised them up that We might know which of the two parties would best calculate the time that they had tarried”.]Quran 18:11-12[.
In a later verse of this very chapter Allah Says )what means(:“Such )being their state(, we raised them up )from sleep(, that they might question each other. Said one of them: “How long have you stayed )here(?” They said: “We have stayed )perhaps( a day, or part of a day.” )At length( they )all( said: “Allah )alone( knows best how long you have stayed here….”]Quran 18:19[.
The situation told in the below verse is also evidence that time is in truth a psychological perception. Allah Says )what means(:“Or )take( the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: “Oh! How shall Allah bring it )ever( to life after )this( its death?” but Allah caused him to die for a hundred years, then raised him up )again(. He said: “How long did you tarry )thus(?” He said: )Perhaps( a day or part of a day.” He said: “Nay, you have tarried thus a hundred years; but look at your food and your drink; they show no signs of age; and look at your donkey: And that We may make of you a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh.” When this was shown clearly to him, he said: “I know that Allah has power over all things.”]Quran 2:259[.
The above verse clearly emphasises that Allah Who created time is unbound by it. Man, on the other hand, is bound by time that is ordained by Allah. As in the verse, man is even incapable of knowing how long he stayed in his sleep. In such a state, to assert that time is absolute )just like the materialists do in their distorted mentality(, would be very unreasonable.







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Welcome to Islam, - * The consistency between Modern Science and Quran -II

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2.Cosmology:
Allaah Says )what means(:"Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them. And We have made from water every living thing. Will they not then believe?"]Quran 2: 30[
This verse clearly mentions the common origin of the universe, a fact that was not discovered until forty years ago with the advent of nuclear physics. The separation seems to refer to what scientists call the "Big Bang." Moreover, all living things are composed of protoplasm, which consists of 80 to 85 percent water.
It is also mentioned in the Quran )what means(:"Then, He rose over towards the heaven when it was smoke, and said to it and to the earth: 'Come willingly or unwillingly.' They both said: 'We come willingly.'"]Quran 41:11[
The word ‘smoke’ describes accurately the primeval state of the universe, which was composed of a hot gaseous mass, with particles moving vigorously like smoke. From this the stars, planets and the earth were formed. The Quran says )what means(:"With power did We construct the heaven. Verily, We are Able to extend the vastness of space thereof."]Quran 51:47[ It is an accepted fact that we are living in an expanding universe.
The Quran says )what means(:"It is not for the Sun to overtake the Moon, nor does the night outstrip the day. They all float, each in an orbit."]Quran 36:40[
The Arabic word referring to a movement with self-propelled motion is the verb Yasbahoon )in the Quranic text(. It implies a motion that comes from the body in question. If it takes place in water, it means to swim; it refers to the action of one's own legs if it takes place on land. For movement that occurs in space, it would mean: "to rotate."
The Sun is actually in orbit, not around the earth but around the center of the galaxy, so there is no contradiction, since the Quran does not specify the Sun's orbit. The Quran says )what means(:"He coils the night upon the day and He coils the day upon the night."]Quran 39:5[ To coil or to wind is the translation of the Arabic verb Kawwaraa. The original meaning of the verb is to coil a turban around the head.
The process of perpetual coiling, including the interpenetration of one sector by another is expressed in the Quran, just as if the concept of the Earth's roundness had already been conceived at the time, which is clearly not the case.
The Quran says )what means(:"It is He who made the Sun a shining thing and the Moon as a light, and measured out their stages…"]Quran 10:5[ The Quran describes the Sun as ‘Siraaj’ which means a torch, generating its own heat and light, whereas the Moon is described ‘An-Noor’ which is light originating from another source.
3.Geology:
The Quran says )what means(:"Have We not made the earth as a bed; and the mountains as pegs?"]Quran 78:6-7[
And also )what means(: “And Allaah has cast into the ground, mountains standing firm so that it does not shake with you.”]Quran 31:10[
It has recently been discovered that mountains have roots that go into the earth's crust, which is composed of seven tectonic plates. Their movement is the cause of earthquakes. It is thought that the roots and weight of the mountains play a vital role in stabilizing the earth's crust.
4.The Water Cycle:
The Quran correctly describes the water cycle, and the origin of underground springs as being from rainwater. Obvious you may think, but the Greek philosophers did not get it right, suggesting that underground springs were produced by sea spray collecting in caves, which fed a great underground sea through the 'abyss'! In fact, the water cycle was not accurately propounded until the 18th century CE. The Quran, however, states )what means(:"Do you not see that Allaah sends down rain from the sky and makes it flow as springs )and rivers( in the earth?”]Quran 39:21[
These are a few of many statements and limited explanations of the statements contained in the Quran and traditions dealing with scientific subjects. The Quran is consistent with external realities, and it is also consistent internally. It is the nature of the works of men, be they scientists, philosophers, sages or mystics to contain inconsistencies and contradictions. This cannot be so with the Divine Revelation as the Quran states )what means(:"Then do they not reflect upon the Quran? Had it been from other than Allaah, they would have found within it much contradiction."]Quran 4:82[

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