Arafat A desert location approximately nine milesfrom Mecca where the pilgrim spends the 9th of Zul Hijjah as a rite of Hajj.

Ayyam ut Tashreeq
The 11th, 12th, and 13th of the month of Zul Hijjah. The pilgrim
performs Rummy in Mina on these days.
Dum
The expiation required of a pilgrim for a willful violation of a
prohibitionor obligation of the state of Ihram.
Hajj
A set of acts of worship prescribed by Allah and Rasool Allah (pbuh)
to be performed in and aroundMecca at least once in a lifetime by
every Muslim satisfying certain conditions. Hajj is one of the Five
Pillars of Islam. There are three types of Hajj one may perform as
defined below:
Hajj ul Ifrad
The type of Hajj wherein the pilgrim pronounces his niyyah
(i.e.,intention) to perform only Hajj at Meeqat while changing into
Ihram.
Hajj ul Qiran
The type of Hajj wherein the pilgrim pronounces his intention to
perform both Umra and Hajj together with the same Ihram at Meeqat.
Hajj ut Tamattu
The type of Hajj wherein the pilgrim pronounces his intention to
perform only Umra at Meeqat when changing into Ihram. A second niyyah,
and a second change into Ihram follow on the 8th of Zul Hijjah for the
performance of the remaining rites of Hajj.
Hajar ul Aswad
The Sacred Black Stone built into the south-east corner of the Kabah
at a height of approximately four feet. The stone does not belong to
the geology of the region and is a part of the original construction
of the Kabah by Prophet Ibrahim. Hajar ul Aswad has a special
significance for Muslims during Hajj. Itwas personally installed in
the wall of the Kabah by Rasool Allah (pbuh) himself during its
reconstruction following its destruction by a flash flood. The Prophet
(pbuh) also kissed it during his Last (Farewell)Hajj. Thus, touching
and kissing, or Istilam, of Hajar ul Aswad during Umra and Hajj are
not only his sunnah but also constitute an emotional and spiritual
bond between him and his people.
Halq
The act of completely shaving his head by the male pilgrim on the 10th
of Zul Hijjah. This is the last thing he does before getting out of
the state of Ihram. See Taqseer also. For female pilgrims, the
requirements of Halq and Taqseer are satisfied if they trim their hair
by approximately half an inch.
Haram ash Shareef
The mosque around the Kabah in Mecca, as well as the mosque in
Medina.The latter, also known as Al Masjid un Nabawi contains within
its premises the grave of Rasool Allah (pbuh).
Hateem
The area adjacent to the Kabah on its west side, enclosed by a low
semi-circular wall. Tradition has it that Hajar(wife of Prophet
Ibrahim) is buried in this enclosure. It is highly recommended that
the pilgrim should offer salatus sunnah and supplications to Allah in
this area. However, this isnot a part of the official rites of Hajj.
Idtiba
The mode of Ihram used during Tawaf ul Qudoom.The male pilgrim drapes
one end of the top part of his Ihram over his left shoulder
back-to-front. The other end goes across his back, under hisright arm,
across his front, and is finally draped over his left shoulder.
Idtiba is not observed in any other type of Tawaf. Also, when the
pilgrim offers salat us sunnah after Tawaf ul Qudoom or an obligatory
salat during this Tawaf, he must cover both his shoulders. In other
words, Idtiba is practicedonly while actually performing Tawaf ul
Qudoom. Female pilgrimswear no Ihram, so that the question of Idtiba
forthem does not arise.
Ihram
The distinctive garb of the male pilgrim worn during Umra or Hajj. It
consists of two pieces of white, unsewn and plain cloth. One of the
pieces iswrapped around the midriff to cover his body from just above
his navel to his ankles, and the other is draped around his shoulders
to cover theupper body. For ladies, their ordinary, and unpretentious
clothes of daily wear constitute their Ihram.
Istilam
The act of kissing Hajar ulAswad at the beginning and the end of every
circumambulation (circuit) of the Kabah during Tawaf. If it is not
possible physically to kissHajar ul Aswad for any reason, the pilgrim
may extend his hand to touch the Sacred Stone and then kiss his own
hand. Ifeven that is not possible, he may raise his hand towards Hajar
ul Aswad and, thereafter, kiss his own hand.
Jamraat
The three stone pillars in Mina which symbolically represent the
locations where the devil (shaitan)is stated in tradition to have
tried to tempt Prophet Ibrahim in an effort to dissuade him from the
path of Allah. The pilgrim symbolically stones these pillars on the
10th through the 13th of Zul Hijjah in commemoration of the rejection
of the devil by Prophet Ibrahim, and of his steadfastness to the cause
of Allah. The Jamraat are located within a few hundred feet of one
another in a line and are named as follows:
Jamrat ul Kubra
The last stone pillar in the line. This is also calledJamrat ul Uqabah.
Jamrat ul Oola
The first stone pillar in the line.
Jamrat ul Wusta
The second (middle) stone pillar in the line.
Kaffarah
Another name for Dum.
Marwah
A small knoll (i.e., hillock) located approximately one hundred yards
from the Kabah inside Al Masjid ul Haram. The pilgrim performs the
devotional rite of Sai between the knolls of Safa and Marwah.
Mahram
The husband, or a male companion of a female pilgrim to whom her
marriage is expressly prohibited by the shariah(e.g., father, brother,
uncle, nephew, etc.) A woman must necessarily be accompanied by a
Mahram for Umra and Hajj.
Masjid ul Haram
The mosque around the Kabah also known as Haram ash Shareef.
Meeqat
An imaginary boundary around Mecca. A prospective pilgrim cannot cross
this boundary without first changing into Ihram. Thisboundary is
anchored by different townships and localities in different directions
(Zul Hulaifa in the north, Yalamlam in the south-east, Dhat Irq in the
north-east, Juhfah in the north-west, Qarn ul Manazil in the east.)
The pilgrim changes into Ihram at Meeqat and pronounces his
intentionto perform Umra or Hajj. For people living inside the Meeqat
permanently, their place of residence istheir Meeqat.
Mina
A desert location approximately three miles from Mecca where several
rites of Hajj are performed.
Muallim
A knowledgeable professional who can guide the pilgrim during Hajj;
also called a Mutawwif.
Muhrim
A pilgrim in the state of Ihram.
Multazam
The part of the Kabah between its door and Hajar ul Aswad. This is a
specially sacred part of the Kabah. It is recommended that, if
possible, the pilgrim should touch the Kabah at Multazam and offer
supplications to Allah. However, this is not a part of the official
rites of Hajj.
Maqam-o-Ibrahim
The step-stone used by Prophet Ibrahim during the original
construction of the Kabah. The stone carries the imprints of hisfeet,
and is housed in a glass enclosure on the north side of the Kabah.
Mutamatti
One who has performed Hajj ut Tamattu.
Mutawwif
See Muallim.
Muzdalifah
A desert location approximately midway between Mina and Arafat. The
pilgrim spends the night of the 10th of Zul Hijjah here.
Niyyah
Intention. All acts of worship are preceded by an appropriate niyyah.
Qarin
One who has performed Hajj ul Qiran.
Qasr
The mode of shortened prayers usually offered when on a journey.
Ramal
The ritual in which male pilgrims are required to walk briskly with
their chests thrust forward and with their shoulders rolling slightly
during thefirst three circuits of Tawaf ul Qudoom. Ladies are not
required to practice Ramal.
Rummy
The act of symbolically stoning the devil (shaitan) in Mina on the
10th through the 13th of Zul Hijjah. This commemorates the tradition
that Prophet Ibrahim was tempted three times by the devil, and
rejected all three of his overtures by stoning him, and driving him
away. These three locations are symbolized by three stone pillars in
Mina.
Safa
A small knoll approximately half a milefrom the Kabah inside Al Masjid
ul Haram. The pilgrim performs the devotional act of Sai between the
knolls of Safa and Marwah.
Sai
The devotional act of walking seven times backand forth between the
knolls of Safa and Marwah. This act retracesthe footsteps of Hajar
(wife of Prophet Ibrahim), during her desperate search for water for
her infant son Ismail after they were left in the desert by Prophet
Ibrahim in response to a divine vision.
Salat
Obligatory or supererogatory prayers.
Shawt
One complete circumambulation, or circuit, of the Kabah. Each shawt
(pl. ashwaat) starts and ends at Hajar ul Aswad. Seven ashwaat
constitute one Tawaf.
Talbiyah
A devotional recital of the following words by the pilgrim during Umra and Hajj.
(Labbaik Allahumma Labbaik. Labbaik, La Shareek Laka, Labbaik. Innal
Hamdah, Wan Nematah, Laka wal Mulk, La Shareek Laka)
Trans: "Here I am at Thy service O Lord, here I am. Here I am at Thy
service and Thou hast no partners. Thine alone is All Praise and All
Bounty, and Thine alone is The Sovereignty. Thou hast no partners."
The Talbiyah is a prayer as well as an assertion of the pilgrim's
conviction that he intends to perform Hajj only for the glory of
Allah. The pilgrim starts the recital upon changing into the Ihram,
and continues to recite it frequently throughout Hajj. Male pilgrims
recite the Talbiyah loudly whereas female pilgrims are required to
recite it in a low voice.
Taqseer
Shortening or clipping ofthe whole head of hair by the male pilgrim
following the completionof Hajj. This may be performed in lieu of
Halq. However, snipping off a few hairs here and there is not
acceptable. The sunnah of Rasool Allah (pbuh) supports only Taqseer
and Halq.
Tawaf
The devotional act of circumambulating the Kabah while reciting
prayers. It constitutes an integral part of Umra andHajj. There are
five different types of Tawaf one may perform:
Tawaf ul Ifadah
The Tawaf performed by the pilgrim on the 10th of Zul Hijjah as the
last formal rite of Hajj in Mecca after changing into street clothes
(also called Tawaf uz Ziyarah).
Tawaf un Nafl
A devotional Tawaf which may be performedany time.
Tawaf ul Qudoom
The initial Tawaf performed by the pilgrimupon entering Al Masjid ul
Haram in Mecca pursuant upon his intention for Hajj.
Tawaf ul Umra
The Tawaf performed as a rite of Umra.
Tawaf ul Wuda
The Farewell Tawaf performed by the pilgrimjust before leaving
Meccafor his next destination.
Umrah
A set of religious and devotional rites performed in Mecca in anorder
ordained by Allah and Rasool Allah (pbuh). Umra can be performed at
any time of the year and, unlike Hajj, does notinvolve the rites at
Mina, Muzdalifah, and Arafat.
Yaum un Nahr
The 10th of Zul Hijjah. This day is designated as the preferred day of
sacrifice during Hajj.
Yaum ut Tarwiyah
The 8th of Zul Hijjah signifying the start of Hajj. The pilgrim
proceeds to Mina on this day.
Zul Hijjah
The last month of the Islamic calendar during which Hajj is performed.

Guidance of the Prophet(peace and blessings of Allaah be upon him) regarding Eid prayers

I would like to know the guidance of the Prophet (peace and blessings
of Allaah be upon him) regarding Eid prayers.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) used to offer
the Eid prayers in the prayer-place (musalla). There is no report of
his offering the Eid prayer in his mosque.
Al-Shaafa'i said in al-Umm: It was narrated that the Messenger of
Allaah (peace and blessings of Allaah be upon him) used to go out on
the two Eids to the prayer-place in Madeenah, as did those (caliphs)
who came afterhim, unless there was anexcuse such as rain etc. The
people of other lands did likewise, apart from the people of Makkah.
He used to wear his mostbeautiful garments to goout to pray. He had a
suit(hullah) which he would wear for Eid and Jumu'ah (Friday prayer).
A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat
an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him)
said: The Messengerof Allaah (peace and blessings of Allaah be upon
him) did not go out on the morning of Eid al-Fitr until he had eaten
some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning
the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think
that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command
of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for
breakfast, even if it is only water, so that he can fulfil the Sunnah
in principle, which is to have something for breakfast before
prayingon Eid al-Fitr.
With regard to Eid al-Adha, the Prophet (peace and blessings of Allaah
be upon him) used not to eat anythinguntil he came back from the
prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim
said: Two weak (da'eef) hadeeths have been narrated concerning this…
but it was proven from Ibn 'Umar, who was very keen to follow the
Sunnah, that he usedto do ghusl before goingout on the day of Eid.
And he (peace and blessings of Allaah be upon him) used to go out to
the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn 'Umar said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) used to go out to
the Eid (prayer) walking and come back walking. Classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah
to go out to the Eid (prayer) walking. Classedas hasan by al-Albaani
inSaheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said
that it is mustahabb for a man to go out to the Eid (prayer) walking.
It ismustahabb for him not to ride unless he has an excuse.
When the Prophet (peace and blessings of Allaah be upon him) reached
the prayer-place, he would begin the prayer with no adhaan or iqaamah,
andwithout saying "Al-salaatu jaami'ah (prayer is about to begin)."
The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after
the Eid prayer.
The Prophet (peace and blessings of Allaah be upon him) would start
with the prayer, before the khutbah. He prayed two rak'ahs, with seven
consecutive takbeers in the first rak'ah, including takbeerat
al-ihraam (the takbeer with which the prayer begins), and a brief
pause between each two takbeers. There is no report of him saying any
particular dhikr between the takbeers, but it was narrated that Ibn
Mas'ood would praise Allaah and send blessings upon the Prophet (peace
and blessings of Allaah be upon him).
But Ibn 'Umar, who was always keen to follow the Prophet (peace and
blessings of Allaah be upon him), used to raise his hands with each
takbeer.
When he had completed the takbeers, he would start to recite. He would
recite al-Faatihah then recite Qaf wa'l-Qur'aan il-majeed (Soorah Qaaf
50) in the first rak'ah and Aqtarabat il-saa'ah wa anshaqqa al-qamar
(Soorat al-Qamar 54) in the other. Sometimes he recited Sabbih isma
rabbika al-A'la (Soorat al-A'laa 87) and Hal ataaka hadeeth
al-ghaashiyah (Soorat al-Ghaashiyah 88). Both were narrated in
saheehreports, but no other soorahs are mentioned in saheeh reports.
When he had finished reciting he would say takbeer and bow. When he
had finished bowing and prostrating and had stood up again, he would
say five takbeers. When he had completed the takbeers he would start
to recite again. The takbeer was the first thing that he would do in
each rak'ah and his recitation was followed by rukoo' (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn 'Abd-Allaah ibn
'Amr ibn 'Awf, from his father, from his grandfather, that the
Messenger of Allaah (peace and blessings of Allaah be upon him)
recited takbeer in the Eid (prayer), seven times in the first rak'ah
before reciting Qur'aan and fivetimes in the second rak'ah before
reciting Qur'aan. Al-Tirmidhi said:I asked Muhammad – i.e.,al-Bukhaari
– about this hadeeth and he said: There is nothing more sound than
this concerning this topic. And I say likewise.
When the Prophet (peace and blessings of Allaah be upon him) had
finished the prayer, he would move away and stand facing the people,
with the people sitting in their rows, and he would address them,
preaching and exhorting, with commands and prohibitions. If he wanted
to dispatch anyone on a mission he would do so, and if he wanted to
enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of
Madeenah was not brought out. Rather he would address them standing on
the ground. Jaabir said: I attended Eid prayer with the Messenger of
Allaah (peace and blessings of Allaah be upon him). He started with
the prayer before the khutbah, with no adhaan and no iqaamah, then he
stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He
preached to the people and reminded them, then he went over to
thewomen and preached tothem and reminded them. Agreed upon.
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The
Prophet (peace and blessings of Allaah be upon him) used to go out on
the day of al-Fitr and al-Adha to the prayer place. He would start
with the prayer, then he would go and stand facing the people, with
the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet (peace and blessings of Allaah be upon him) started all
his khutbahs with praise of Allaah. It is not narrated even in one
hadeeth that he started the khutbah of Eid with takbeer. Rather Ibn
Maajah narrated in his Sunan (1287) that Sa'd al-Qaraz, the muezzin of
the Prophet (peace and blessings of Allaah be upon him) said: The
Prophet (peace and blessings of Allaah be upon him) used to say the
takbeer between thetwo sermons and he used to say takbeer a great deal
throughout the khutbah of Eid. This was classed as da'eef by
al-Albaani in Da'eef Ibn Maajah. Although the hadeeth is da'eef, it
doesnot indicate that the Prophet (peace and blessings of Allaah be
upon him) used to beginhis khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is
prescribed to begin the Eid khutbah with takbeer, its isnaad is da'eef
and includes one man who is da'eef (weak) and another whois majhool
(unknown), so it is not permissible toquote it as evidence thatit is
Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of
prayers for rain (istisqa')should begin. It was saidthat they should
begin with takbeer and it was said that the khutbah of istisqa' should
begin with prayers for forgiveness, and it was said that they should
begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is
thecorrect view. The Prophet (peace and blessings of Allaah be upon
him) used to beginall his khutbahs with praise of Allaah.
The Prophet (peace and blessings of Allaah be upon him) granted a
concession allowing those who attended the Eid prayers either to sit
and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that 'Abd-Allaah ibn al-Saa'ib said: I
attended Eid (prayer) with the Messenger of Allaah (peace and
blessings of Allaah be upon him), andwhen he had finished the prayer
he said: "We are going to deliver the khutbah, so whoever wants to sit
and listen to the khutbah, let him do so, and whoever wants to leave,
let him go." Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Prophet (peace and blessings of Allaah be upon him) used to vary
his route on the day of Eid. He would go by one route and come back by
another.
Al-Bukhaari narrated (986) that Jaabir ibn 'Abd-Allaah said: On the
day of Eid, the Prophet (peace and blessings of Allaah be upon him)
would vary his route.

What should one say when slaughtering the udhiyah?

Is there a specific du'aa' that I can recite when slaughtering the udhiyah?.
Praise be to Allaah.
The Sunnah for one whowants to slaughter the udhiyah is to say when
slaughtering it:
Bismillaah, wa Allaahu akbar, Allaahumma haadha minka wa laka, haadha
'anni (or if it is being offered on behalf of someone else, haadha'an
[fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan].
(In the name of Allaah, Allaah is most great. O Allaah, this is from
You and to You. This is on mybehalf (or if it is being offered on
behalf of someone else, This is on behalf of [So and so]). O Allaah,
accept (this sacrifice) from [So and so] and the family of [So and
so]) – here he should mention his name instead of [fulaan]or [So and
so].
What is obligatory here is to say Bismillaah; the rest is mustahabb
but is not obligatory.
Al-Bukhaari (5565) and Muslim (1966) narrated that Anas said: The
Prophet (peace and blessings of Allaah be upon him) sacrificed
twohorned rams that were white speckled with black. He slaughtered
them with his own hand,said Bismillaah and Allaahu akbar, and put his
foot on their necks.
Muslim (1967) narrated from 'Aa'ishah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) ordered that a horned ram
be brought to him so that he could sacrificeit. He said, "O 'Aa'ishah,
give me the knife." Then he said, "Sharpen it on a stone." So she did
that, then he took it and took the ram, and he lay it down and
prepared to slaughter it. He said, "In the name of Allaah, O Allaah
accept (this sacrifice) from Muhammad and the family of Muhammad and
the ummah of Muhammad," then he sacrificed it.
Al-Tirmidhi (1521) narrated that Jaabir ibn 'Abd-Allaah said: I was
present with the Prophet (peace and blessings of Allaah be upon him)
on the day of al-Adha at the prayer place. When he had finished his
khutbah he came down from his minbar and a ram was brought which the
Messenger of Allaah (peace and blessings of Allaah be upon him)
slaughtered with his own hand. He said, "In the name of Allaah, Allaah
is Most Great. This is on behalf of myself and on behalf of those of
my ummah who have not offered a sacrifice." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
In some reports the words "O Allaah, this is from You and to You" are
added. See Irwa' al-Ghaleel, 1138, 1152.
Allaahumma minka (O Allaah, from You) means this sacrifice is a gift
andprovision that has reached me from You. Laka (to You) means, it
issincerely for You alone.
See al-Sharh al-Mumti', 7/492.

Abu Hurayrah - Biographies of the Companions (Sahabah)

"An Abi Hurayrata, radiyallahu anhu, qal.' qala rasul Allahi,
sallallahu alayhi wa sailam..."
Through this phrase millions of Muslims from the early history ofIslam
to the present have come to be familiar with the name Abu Hurayrah. In
speeches and lectures, in Friday khutbahs and seminars, in the books
of hadith and sirah, fiqh and ibadah, the name Abu Hurayrah is
mentioned in this fashion: "On the authority of Abu Hurayrah, may God
be pleased with him who said: The Messenger of God,may God bless him
and grant him peace, said... ".
Through his Prodigious efforts, hundreds of ahadith or sayings of the
Prophet were transmittedto later generations. His is the foremost name
in the roll of hadith transmitters. Next to himcomes the names of such
companions as Abdullah the sonof Umar, Anas the son of Malik, Umm
al-Mumininin Aishah, Jabir ibn Abdullah and Abu Said al-Khudri all of
whom transmitted over a thousand sayings of the Prophet.
Abu Hurayrah became a Muslim at the hands of at-Tufayl ibn Amrthe
chieftain of the Daws tribe to which he belonged. The Dawslived in the
region of Tihamah which stretches along the coast of the Red Sea in
southern Arabia. When at-Tufayl returned to his village after meeting
the Prophet and becoming a Muslim in the early years of his mission,
Abu Hurayrah was one of the first to respond to his call. He was
unlike the majority of the Daws who remained stubborn intheir old
beliefs for a long time.
When at-Tufayl visited Makkah again, Abu Hurayrah accompanied him.
There he had the honor and privilege of meeting the noble Prophet who
asked him: "What is your name?" "Abdu Shams - Servant of a Sun," he
replied.
"Instead, let it be Abdur-Rahman- the Servant of the Beneficent Lord,"
said the Prophet.
"Yes, Abdur-Rahman (it shall be) O Messenger of God," he replied.
However, he continued to be known as Abu Hurayrah, "the kitten man",
literally "the father of a kitten" because like the Prophet he was
fond of cats and since his childhood often had a cat to play with.
Abu Hurayrah stayed in Tihamah for several years and it was only at
the beginning of the seventh year of the Hijrah that he arrived in
Madinah with others of his tribe. The Prophet had gone on acampaign to
Khaybar. Being destitute, Abu Hurayrah took up his place in the Masjid
with other of the Ahl as-Suffah. He was single, without wife or child.
With him however was hismother who was still a mushrik.He longed, and
prayed, for her tobecome a Muslim but she adamantly refused. One day,
he invited her to have faith in God alone and follow His Prophet
butshe uttered some words about the Prophet which saddened him
greatly. With tears in
his eyes, he went to the noble Prophet who said to him: "What makes
you cry, O Abu Hurayrah?""I have not let up in inviting my mother to
Islam but she has always rebuffed me. Today, I invited her again and I
heard words from her which I do not like. Do make supplication to God
Almighty to make the heart of Abu Hurayrah's mother inclineto Islam."
The Prophet responded to Abu Hurayrah's request and prayed for his
mother. Abu Hurayrah said: "I went home and found the door closed. I
heard the splashing of water and when I tried to enter my mother
said:"Stay where you are, O Abu Hurayrah." And after putting on her
clothes, she said, "Enter!" I entered and she said: "I testify that
there is no god but Allah and I testify that Muhammad is His Servant
and His Messenger."
"I returned to the Prophet, peace be on him, weeping with joy just as
an hour before I had gone weeping from sadness andsaid: "I have good
news, O Messenger of Allah. God has responded to your prayer and
guided the mother of Abu Hurayrah to Islam."
Abu Hurayrah loved the Prophet a great deal and found favor with him.
He was never tired of looking at the Prophet whose face appeared to
him as having all the radiance of the sun and he was never tired of
listening to him. Often he would praise God for his good fortune and
say: "Praise be to God Who has guided Abu Hurayrah to Islam." Praise
be to God Who has taughtAbu Hurayrah the Quran."
"Praise be to God who has bestowed on Abu Hurayrah the companionship
of Muhammad, may God bless him and grant him peace." On reaching
Madinah, Abu Hurayrah set his heart on attaining knowledge. Zayd ibn
Thabit the notable companion of the Prophet reported: "While Abu
Hurayrah and I and another friend of minewere in the Masjid praying to
God Almighty and performing dhikr to Him, the Messenger of God
appeared. He came towards us and sat among us. We became silent and he
said: "Carryon with what you were doing."
"So my friend and I made a supplication to God before Abu Hurayrah did
and the Prophet began to say Ameen to our dua.
"Then Abu Hurayrah made a supplication saying: "O Lord, I ask You for
what my two companions have asked and I ask You for knowledge which
will not be forgotten."
"The Prophet, peace be on him, said: 'Ameen.' "We then said: 'And we
ask Allah for knowledgewhich will not be forgotten, andthe Prophet
replied: 'The Dawsi youth has asked for this before you." "With his
formidable memory, Abu Hurayrah set out to memorize in the four years
that he spent with the Prophet, the gems of wisdom that emanated from
his lips. He realized that he had a great gift and he set about to use
it to the full in the service of Islam.
He had free time at his disposal. Unlike many of the Muhajirin he did
not busy himself' in the market-places, with buying and selling.
Unlike many of the Ansar, he had no land to cultivate nor crops to
tend. He stayed with the Prophet in Madinah and went with him on
journeys and expeditions.
Many companions were amazed at the number of hadith he had memorized
and often questioned him on when he hadheard a certain hadith and
underwhat circumstances.
Once Marwan ibn al-Hakam wanted to test Abu Hurayrah's power of
memory. He sat with him in one room and behind a curtain he placed a
scribe, unknown to Abu Hurayrah, and ordered him to write down
whatever Abu Hurayrah said. A year later, Marwan called Abu Hurayrah
again and asked him torecall the same ahadith which the scribe had
recorded. It was found that he had forgotten not a single word.
Abu Hurayrah was concerned to teach and transmit the ahadith he had
memorized and knowledge of Islam in general. It is reported that one
day he passed through the suq of Madinah and naturally saw people
engrossed in the business of buying and selling.
"How feeble are you, O people ofMadinah!" he said. "What do yousee
that is feeble in us, Abu Hurayrah?" they asked. "The inheritance of
the Messenger of God, peace be on him, is being distributed and you
remain here!Won't you go and take your portion?" "Where is this, O Abu
Hurayrah?" they asked. "In the Masjid," he replied.
Quickly they left. Abu Hurayrah waited until they returned. When they
saw him, they said:"O Abu Hurayrah, we went to theMasjid and entered
and we did not see anything being distributed." "Didn't you see anyone
in the Masjid?" he asked."O yes, we saw some people performing Salat,
some people reading the Quran and some people discussing about what is
halal and what is haram." "Woe unto you," replied Abu Hurayrah," that
is the inheritance of Muhammad, may God bless him and grant him
peace."
Abu Hurayrah underwent much hardship and difficulties as a result of
his dedicated search forknowledge. He was often hungryand destitute.
He said about himself:
"When I was afflicted with severe hunger, I would go to a companion'
of the Prophet and asked him about an ayah of the Quran and (stay with
him) learning it so that he would takeme with him to his house and
give food. "One day, my hunger became so severe that I placed astone
on my stomach. I then sat down in the path of the companions. Abu Bakr
passed byand I asked him about an ayah of the Book of God. I only
asked him so that he would invite me but he didn't.
"Then Umar ibn al-Khattab passed by me and I asked him about an ayah
but he also did not invite me. Then the Messenger of God, peace be on
him, passed by and realized that I was hungry and said: "Abu
Hurayrah!" "At your command" I replied and followed him until we
entered his house. He found a bowl of milk and asked his family: "From
where did you get this?" "Someone sent it to you" they replied. He
then said to me:"O Abu Hurayrah, go to the Ahl as-Suffah and invite
them." Abu Hurayrah did as he was told and they all drank from the
milk.
The time came of course when the Muslims were blessed with great
wealth and material goodness of every description. Abu Hurayrah
eventually got his share of wealth. He had a comfortable home, a wife
and child. But this turn of fortune did not change his personality.
Neither did he forget his days of destitution. He would "I grew upas
an orphan and I emigrated as a poor and indigent person. I used to
take food for my stomach from Busrah bint Ghazwan. I served people
when they returned from journeys andled their camels when they set
out. Then God caused me to marry her (Busrah). So praise be to God who
has strengthened his religion and made Abu Hurayrah an imam." (This
last statement is a reference to the time when he became governor of
Madinah.)
Much of Abu Hurayrah's time would be spent in spiritual exercises and
devotion to God. Qiyam al-Layl staying up for the night in prayer and
devotion - was a regular practice of his family including his wife and
his daughter. He would stay up for athird of the night, his wife for
another third and his daughter for a third. In this way, in the house
of Abu Hurayrah no hour of the night would pass withoutibadah, dhikr
and Salat.
During the caliphate of Umar, Umar appointed him as governor of
Bakrain. Umar was very scrupulous about the type of persons whom he
appointed as governors. He was always concerned that his governors
should live simply and frugally and not acquire much wealth even
though this was through lawful means.
In Bahrain, Abu Hurayrah became quite rich. Umar
heard of this and recalled him toMadinah. Umar thought
he had acquired his wealth through unlawful means and
questioned him about where and how he had acquired
such a fortune. Abu Hurayrah replied: "From breeding horses and gifts
which I received.""Hand it over to the treasury of the Muslims,"
ordered Umar.
Abu Hurayrah did as he was told and raised his hands
to the heavens and prayed: "O Lord, forgive the Amir al-Muminin."
Subsequently, Umar asked him to become governor
once again but he declined. Umar asked him why he
refused and he said: "So that my honor would not be besmirched,my
wealth taken and my back beaten." And he added: "And I fear to judge
without knowledge and speak
without wisdom."
Throughout his life Abu Hurayrah remained kind and
courteous to his mother. Whenever he wanted to leave
home, he would stand at the door of her room and say: As-salaamu
alaykum, yaa ummataah, wa rahrnatullahi wa barakatuhu, peace be on
you, mother, and the
mercy and blessings of God." Shewould reply: "Wa alayka-s salaam, yaa
bunayya, wa rahmatullahi wa barakatuhu - And on you be peace, my son,
and the mercy and blessings of God." Often, he would also say:"May God
have mercy on you as you cared for me when I was small," and she would
reply:"May God have mercy on you as you delivered me from error when I
was old." Abu Hurayrah always encouraged other peopleto be
kind and good to their parents. One day he saw two men walking
together, one older than the other. He asked the younger one: "What is
this man to you?" "My father," the person replied.
"Don't call him by his name. Don't walk in front of him and don't sit
before him," advised Abu Hurayrah.
Muslims owe a debt of gratitudeto Abu Hurayrah for helping to preserve
and transmit the valuable legacy of the Prophet, may God bless him and
grant him peace. He died in the year 59AH when he was seventy-eight
years old.