Welcome to Islam, - Why the world needs Islam today

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These are some of the distinct features of Islam, which make it necessary for modern man to seek his salvation through this ideology:
First, it must be well understood that Islam is not a mere ideological vision. It is a practical system of life that fully appreciates all the genuine needs of humankind and tries to realize them.
Second, in trying to meet the genuine requirements of man, Islam effects perfect balance between all areas of life and activity. It starts with the individual maintaining a balance between the requirements of body and soul, reason and spirit and in no case allows one side to dominate the other. It does not suppress the human instincts in order to make the soul ascend the higher planes, nor does it allow man, in his efforts to fulfill his bodily desires, to stoop down to the low level of animalism and hedonism. On the contrary, it makes them both meet on a single higher plane, doing away with all the internal psychological conflicts that threaten the human soul or set a part of it against the other parts.
In the social sphere, it proceeds to achieve equilibrium between the needs of the individual and those of the community. It does not allow an individual to transgress against other individuals, or against the community. Nor does it allow the community to commit transgression against individuals. It also does not approve of one class or group of people to enslave another class or group of people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collision with one another, and harnesses them all to co-operate for the general good of humankind as a whole.
Thus, Islam strikes a balance between different sectors of society and between different aspects of existence, spiritual as well as material. Unlike Communism, it does not believe that economic factors, i.e. the material aspect alone, dominate human existence. Nor does it contribute to what the pure spiritualists or idealists say, claiming that spiritual factors or high ideals alone are sufficient to organize human life. Rather, Islam holds that all these diverse elements put together, form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit, arranging them all in the framework of a harmonious whole.
Third, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy and an economic system. Some of its outward manifestations may on the surface appear to resemble those of Capitalism or Socialism, but in fact, it is far from being the one or the other. It retains all the good characteristics of these systems, yet is free from their shortcomings and perversions. It does not extol individualism to that loathful extent which is the characteristic of the modern West. It was from this germ that modern Capitalism sprang and institutionalized that concept of individual freedom, where man is allowed to exploit other individuals and the community only to serve his personal gain. Islam guarantees personal freedom and provides opportunities for individual enterprise, but not at the cost of society or ideals of social justice.
The reaction to Capitalism has appeared in the form of Socialism. It idolizes the social basis to an extent that the individual is reduced to an insignificant part of the social machine with no existence of his own. Therefore, the community alone enjoys freedom as well as power, the individual has no right to question its authority or demand his rights. The tragedy of Socialism and its variants is that they assign to the State absolute powers to shape the lives of the individuals.
Islam strikes a balance between the two extremes of Capitalism and Socialism. Being appreciative of their role, Islam harmonizes the individuals and the State in such a way that individuals have the freedom necessary to develop their potentialities and not to encroach upon the rights of their fellowmen. It also gives the community and the State adequate powers to regulate and control the socio-economic relationships to guard and maintain this harmony in human life. The basis of this whole structure as visualized by Islam is the reciprocity of love between individuals and groups; it is not erected on the basis of hatred and class conflict, as is the case with Socialism.
It may also be pointed out here that this unique system of life as visualized by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people. It was revealed to the world as the ordained system of life, at a time when men attached no particular importance to economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both Socialism and Capitalism are much later developments. Islam presented its scheme of social reform much before any of the social movements of our times. It guaranteed the basic needs of man – food, housing and sexual satisfaction – more than 1400 years ago. The Noble Prophet, sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( said:‘Whosoever acts as a public officer for us )i.e. the Islamic State( and has no wife, he shall have a wife; if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal )a conveyance(, he shall be provided with one. Anyone who takes more than this has exaggerated )i.e. taken more than he deserves(.’]Ahmad[
This historical announcement of fundamental human rights not only contains those rights voiced by many a revolutionary in our times, it adds to them some more as well, without necessitating any inter-class hatred, bloody revolutions, and without rejecting all those human elements in life that do not fall under the above three heads: food, housing and family.
These are some of the salient features of the Islamic code of life. They are sufficient to show that a religion with such laws and principles, that is comprehensive and includes the complete human existence, emotions, thoughts, actions, worship, economic dealings, social relationships, instructive urges and spiritual aspirations – all arranged in the framework of a single harmonious but unique system of life, can never lose its usefulness for mankind. Nor can such a religion ever become obsolete, as its objectives are the same as those of life itself and therefore, destined to live on so long as there is life on this planet.
Considering the existing state of affairs in the contemporary world, humankind cannot reasonably afford to turn its back upon Islam or reject its system of life. Humankind is still afflicted with the most savage and odious forms of racial prejudices. Surely, the world in the twentieth century has yet a great deal to learn from Islam. Long ago, Islam freed humanity from all racial prejudices. It did not content itself with the presentation of a beautiful vision of equality alone, but it achieved in practice an unprecedented state of equality between all people, black, white or yellow, declaring that none enjoyed any superiority over the others except in virtue and piety.
It not only freed the black from slavery, but also fully recognized their rights to aspire even to the highest seat of authority in the Islamic State. They could become the heads of the Islamic State. The Prophet, sallallaahu ‘alayhi wa sallam, said: ‘Listen and obey even if a black slave be appointed as your superior, so long as he should enforce amongst you the Law of Allaah )God(.’
How can also the world of today ignore the message of Islam, stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes? Islam alone can help humankind shake off these chains. It is opposed to imperialism and all forms of exploitation. The way Islam treated the people of the countries it conquered was so generous, just and sublime that the eyes of ‘civilized’ Europe can hardly penetrate those heights. We may in this regard cite the famous decision of the Caliph ’Umar, may Allaah be pleased with him, to whip the son of ’Amr bin Al-‘Aas, the victorious general and honored governor of Egypt, as he had beaten an Egyptian Copt without any legal justification. This shows the social liberty and human rights that were enjoyed by the subjects of the Islamic State.
Then there is the evil of Capitalism that has poisoned all life. Its abolition and the need to rid humanity of its evil consequences again call for Islam.
Fourth, Islam prohibits usury and hoarding which, taken together, form the mainstay of the Capitalist economy. This, in other words, means that Islam alone can effectively check the evils of Capitalism as it did check them 1400 years ago.
Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam – the only way to establish and maintain real peace on this earth. The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force, its future is as bright as its great historical past is glorious, when it illumined the face of earth at a time when Europe was still groping its way in the dark recesses of Medievalism.

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Hajj & Umrah, - Mistakes inTawaaf)circumambulating the Ka‘bah(

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·To express one's intention verbally when the pilgrim startsTawaaf.
The correct manner is that the intention is made in the heart and there is no need to express it verbally.
·Circumambulating from within theHijr)the semi-circular area adjacent to theKa'bah(.
This is a great mistake, becauseTawaafis not deemed valid unless it encompasses the entireKa‘bah. One who circumambulates theKa‘bahand leaves theHijrhas circumambulated some of theKa‘bah, not all of it.
·Some pilgrims think thatTawaafis invalid unless one touches the Black Stone. The correct view is that kissing the Stone is an act ofSunnah)tradition(. It is not a condition for a validTawaaf. If the pilgrim cannot reach it unless he crowds with other people and harms them, it is obligatory in such a case to overlook touching and kissing the Black Stone and to just point to it from a distance.
·Touching the four corners of theKa‘bah.
The established act in theSunnah, however, is to touch the Black Stone and theYamaaniCorner of theKa‘bah, not all the corners. It was narrated that Ibn ‘Abbaasrefuted the action of Mu‘aawiyahwhen he touched the four corners of theKa‘bah. Mu‘aawiyahargued saying,"There is nothing to be abandoned from the House."Ibn ‘Abbaasresponded,"There was a good example for you in the Messenger of Allaah."Then Mu‘aawiyahsaid,"You have spoken the truth."
·Kissing theYamaaniCorner or pointing to it from afar.
TheSunnah, however, is to touch it with one's hand if one is able to do so. Otherwise, he passes by it with neither kissing nor pointing.
·DoingRamal)walking fast with making short steps( in all the rounds ofTawaaf.
The prescribed action is to do so only during the first three rounds ofTawaafAl-Qudoom)circumambulation of arrival( and that for‘Umrah.
·Women's crowding with men and vice versa inTawaaf. Both men and women are required to avoid this.
·Some women may inadvertently reveal parts of their‘Awrah)parts of the body that must be concealed( duringTawaaf, such as the neck, arms or chest. This makes them a source of temptation in a place where it is neither permissible nor suitable to attract attention and be looked at, except as worshiping and obedient women.
·Specifying a certain supplication for each round.
It is proved that the Prophet,, supplicated only with the following:"Rabbana aatina fi addunya hasanatan wa fi al-aakhirati hasanatan waqina ‘Athaaba annar )Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of Fire("]Quran 2: 201[ between theYamaaniCorner and the Black Stone; otherwise, one supplicates with whatever he wants of the good of the two worlds. Ibn Taymiyyahsaid,"In Tawaaf, there is no specific supplication that was narrated on the authority of the Prophetwhether by command, saying or teaching. Rather, it is prescribed to supplicate with other Sharee‘ah-approved supplications. Many people say a certain supplication under the Meezaab )the water drain on the roof of the Ka'bah(, etc; this action has no evidence in Sharee‘ah )Islamic legislation(."
·Raising the voice while supplicating inTawaafin a disruptive manner that removesKhushoo`)humbleness and solemnity( and confuses others who are performingTawaaf.
·Some pilgrims gather around a leader who prompts them with the supplication. This is against theSunnah)tradition(, and poses a source of indirect harm and confusion for others who are performingTawaaf.
·Standing at the Black Stone or in a place adjacent to it for a long period.
This causes others who are performingTawaafto miss the opportunity of touching the Stone. TheSunnahis that a pilgrim touches the Stone or points to it and then passes without stopping.
·Some pilgrims rub their bodies against theKa‘bahas well as its covering seeking its blessing.
This is a mistake, because theSharee‘ah-approved manner is to seek the blessing of theKa‘bahby makingTawaafseeking reward from Allaah The Almighty. As for rubbing the body against theKa‘bah'scurtains, the Prophet, sallallaahu‘alayhi wa sallam, neither did so nor directed us to this.
·Some pilgrims put off the upper garment ofIhraamand only wear the lower one; although the lower sheet could be under the navel and therefore part of one's‘Awrahis revealed. Such an action is prohibited.
·Rubbing the body against theMaqaam Ibraaheem,the Station of Ibraaheem )Abraham(and kissing it seeking its blessing.
This is a mistake, because the correct view is that such a place is neither rubbed against nor kissed as the Prophet,, did not do so.
·Some pilgrims think that touching theYamaaniCorner and the Black Stone is for blessing, not an act of worship. This leads them to some actions disapproved in theSharee‘ahactions, such as wiping the Stone or the Corner with a handkerchief or the end of the garment ofIhraam. Others press their children against the Stone seeking its blessing. The sound approach, however, is that such an action is done out of pure compliance with and obedience to the Prophet,.
·Some pilgrims think that if one makesTawaafalong with his child and he makes the intention on behalf of both of them, this is would not be enough for him.
The correct view, however, is that thisTawaafis enough for both of them. That is because each one of them has intendedTawaafor it has been intended on his behalf and a soundTawaafwas made for both of them. Consequently, both the intention andTawaafwill be enough for both of them.
·Some pilgrims end theirTawaafa few steps before reaching the Black Stone.
This is incorrect, because one is required to be certain that he has completed theTawaafin its entirety. Abandoning part of the round renders it invalid.

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Hajj & Umrah, - Mistakes inthe two Rak‘ahs of Tawaaf

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1. Some pilgrims think that it is obligatory to perform two Rak‘ahs )units of prayer( directly behind or near the Station of Ibraaheem )Abraham(and they overcrowd to do so. Nevertheless, this is an act of Sunnah )tradition( that can be done if possible. Otherwise, it is permissible to perform these two Rak‘ahs at any place in Al-Masjid Al-Haraam )the Sacred Mosque(.
2. Performing two long Rak‘ahs after Tawaaf. This is a mistake. The Sunnah is that one should perform two short Rak‘ahs. The Prophetperformed these two Rak‘ahs and recited the Surahs )chapters( Al-Faatihah and Al-Kaafiroon in the first Rak‘ah and Al-Faatihah and Al-Ikhlaas in the second Rak‘ah.
3. After performing the two Rak‘ahs of Tawaaf, some pilgrims stand at the Station of Ibraaheemand supplicate with a certain supplication called )the supplication of the Station(. This is an innovated act in religion. Moreover, this supplication does not have an origin in Sharee‘ah )Islamic legislation(.
4. Some pilgrims perform more than two Rak‘ahs for Tawaaf. Such an act is against the Sunnah of the Prophet.

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Hajj & Umrah, - Common errors related to Hajj

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First: Errors related to Ihraam:
Some pilgrims bypass the designated Meeqaat )Station of Ihraam( on their route without either being in Ihraam or entering into Ihraam there, proceeding until they reach Jeddah or some other place within the precincts of the Meeqaats, at which they enter into Ihraam. This is against the command of Allaah’s Messengerwhich stipulates that every pilgrim should enter into Ihraam at the Meeqaat which lies on his route.
If this happens to someone, he must either go back to the Meeqaat lying on his route and there enter into Ihraam, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.
This applies to all pilgrims regardless of whether one passes the Meeqaat by air, by sea or by land.
If one did not pass through one of the five designated Meeqaat he should enter into Ihraam at a point which is nearest to the Meeqaat on his route.
Second: Errors related to Tawaaf:
1. Starting the Tawaaf at some point other than the site of the Black Stone, while it is obligatory to begin Tawaaf from the Black Stone.
2. Doing one’s Tawaaf inside the Hijr of Ismaa’eel, which means going around a portion of the Ka'bah rather than the whole of it since the Hijr of Ismaa’eel is a part of the Ka'bah which would then be left out of Tawaaf. Such Tawaaf is invalid.
3. Doing Ramal )i.e., taking quick short steps( during all seven circuits while Ramal is to be done only during the first three of the Tawaaf of arrival )Tawaaf Al-Qudoom(.
4. Struggling vehemently to kiss the Black Stone hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.
· It should be noted that the Tawaaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying “Allaahu Akbar” when one comes parallel to it, although one may be at a distance from it.
5. Wiping one’s hand over the Black Stone, seeking “blessings” thereby is a Bid’ah )innovation( with no basis in the Sharee’ah. The Sunnah is to touch it or kiss it only when it can be done easily.
6. Touching the Four Corners of Ka'bah or its walls, and wiping one’s hands against them. The Prophetdid not touch any part of Ka'bah except the Black Stone and the Yemeni Corner.
7. Saying specific formulas of supplications reserved for each circuit. The Prophetdid not specify any supplications except to say “Allaahu Akbar” when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, hesaid )the verse which means(:
“Rabbana, aatina’ fid-duniya hasanatan wa fil-aakhirati hasanatan wa qina athaaban-naar.”
"Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the Fire"&; ]Quran 2:201[
8. Raising one’s voice above the voices of others: whether in following or leading the Tawaaf as it causes confusion among the worshippers.
9. Struggling to pray at Maqaam Ibraaheem )Station of Ibraaheem(. This is contrary to the Sunnah besides being injurious to other worshipers. It is sufficient to pray the two Rak’ahs of Tawaaf after completing one’s Tawaaf anywhere within the Sacred Mosque.
Third: Errors related to Sa'y:
1. When climbing upon As-Safa and Al-Marwah, some pilgrims face the Ka'bah and gesticulate toward it with their hands while saying “Allaahu Akbar” as if they were saying Takbeer for prayer. This gesticulating is an error because the Prophetraised his hands only for supplication. Here you may glorify and magnify Allaah, The Most High, supplicating Him in any words you wish while facing the Ka'bah. It is preferable to recite the Thikr which the Prophetrecited at As-Safa and Al-Marwah.
2. Accelerating one’s pace throughout the entire distance between the two hills. The Sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace the remainder of the way.
Fourth: Errors related to ‘Arafaat:
1. Some pilgrims camp outside the boundaries of ‘Arafaat and remain there until the sun has set; then they depart for Muzdalifah without standing at ‘Arafaat properly. This is a serious error which invalidates their Hajj since standing in 'Arafaat is the essence of Hajj, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in 'Arafaat during the night of sacrifice in particular.
2. Departing from ‘Arafaat before the sun has set is not permissible, because the messenger of Allaahstayed at ‘Arafaat’ until the sun had set completely.
3. Struggling through crowds in order to climb Mount ‘Arafaat is not permissible, because it causes much harm and injury to others. The entire Plain of ‘Arafaat is a place of standing and neither climbing Mount ‘Arafaat nor performing prayer there has been recommended.
4. Making supplications facing Mount ‘Arafaat’ is incorrect because the Sunnah is to face Qiblah while making supplication.
5. Making heaps of earth or pebbles during the day of ‘Arafaat at particular places by some people has no base in the Sharee'ah
Fifth: Errors related to Muzdalifah:
1. Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and Ishaa' prayers.
The correct position is that the pebbles can be collected anywhere within the boundaries of Al-Haram )the territory or precincts of Makkah(. It is known that the Prophetdid not ask that the pebbles for Jamrat-'Aqabah be picked up for him from Muzdalifah. They were picked up for him in the morning after leaving Muzdalifah and on entering Mina. The rest of the pebbles were picked up for him from Mina too.
2. Some pilgrims wash the pebbles, but this is not recommended.
Sixth: Error related to throwing the pebbles:
Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars, they are actually throwing them at devils; hence they hurl them with rage and force. However, the throwing of the pebbles has been merely:
1. Prescribed as a means of remembering Allaah the Most High.
2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophetprohibited, what is allowed is to throw pebbles the size of good beans.
3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.
4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Sharee’ah prescribes throwing the pebbles one by one, saying “Allaahu Akbar” at each separate throw.
5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.
Eight: Errors related to the visit of the Prophet’s Mosque:
1. Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophetin order to receive blessing are innovations. Blessings come from following what Allaah and His Messengerhave prescribed, and not from following innovations.
2. Going to the caves of Mount Uhud or to the caves of Hiraa' or Thawr near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allaah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Sharee'ah.
3. Likewise, visiting certain sites under the impression that these constitute “relics” of the Prophetas for example the place where his camel sat, the Well of ‘Uthmaan or the Well of the Ring, and gathering soil from these places to obtain “blessings” are all innovations.
4. Calling upon the dead while visiting the graves at the Baqee' Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there is a grievous error. Indeed, it is Shirk )ascribing partners to Allaah, The Most High(, as has been pointed out by scholars. It is clear from the Book of Allaah and the Sunnah of His Messengerthat all forms of worship are for Allaah alone. It is not permissible to call upon or to offer sacrifice, give vow or any other form of worship except for Allaah alone. Allaah, The Most High, Says )what means(:“And they were not commanded except to worship Allaah, ]being[ sincere to Him )alone( in religion."]Quran 98:5[
And )what means(:“And ]He )Allaah( revealed[ that the Masjids are for Allaah, so do not invoke with Allaah anyone."]Quran 72:18[
We ask Allaah, The Most High, to improve the condition of the Muslims and to give them understanding of the religion, and to turn all of us away from errors and deviations. Indeed, He is the Hearing, the Responding.

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