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UmmOmar
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« on: October 25, 2010, 04:01:20 AM »

بسْمِ اللهِ، الحمد لله وَالصَّلَاةُ وَالسَّلَّامُ عَلَى رَسُولِ اللهِ

Before posting the articles i'd like to pay your attention to this flash map ---->

http://global.islamweb.net/ehajj/hajjmap/index.htm

it's very simple and shows what you have to do on each day of your Hajj just move the cursor over the date and see the route and click on the date as well to see the description. Further, click on the plane to see the "Supplication of the traveler".
and second is a video flash on how to perform Hajj ------>

http://www.islamweb.net/hajj2003_en/e_hajj_flash/index.htm

May ALLAH سبحانه و تعالى  reward them for the provided info and ease of use.

                                                     'A Pilgrimage to the House'

Allaah The Almighty Says (what means): 96. Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).
97. In it are manifest signs (for example), the Maqâm (place) of Ibrâhim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allâh, 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 Allâh], then Allâh stands not in need of any of the 'Alamîn (mankind and jinns).  [Quran 3:96-97]


Allaah The Almighty started this verse and the verse before it by dealing with the virtues of the House (Ka'bah) and its great status to arouse the interest of people in going and travelling to it. Allaah The Almighty said that this House is the first House of worship established for mankind and that it is blessed and a guidance for people. It has clear signs such as the standing place of Ibraaheem (Abraham) عليه السلام and it is a safe place.
After mentioning the status of this blessed House, Allaah The Almighty mentioned the ruling of this act of worship by saying (what means): {And [due] to Allaah from the people is a pilgrimage to the House} This verse indicates obligation through more than one aspect, all are mentioned by the scholars of Tafseer (exegesis).

Scholars agree on quoting this verse as a proof of the obligation of Hajj and they agreed that Hajj is obligatory once during the lifetime for the one who can afford it. They have different opinions regarding whether this obligation should be performed at once or can be delayed for some time. This will be pointed out later on.

Abu Hurayrah  رضى اللّهُ عنه said, "The Prophet صلى الله عليه و سلم addressed us and said: 'O people! Allaah has made Hajj obligatory on you; so perform Hajj.' Thereupon a person said, ‘O Messenger of Allaah! (is it to be performed) every year?’ The Prophet صلى الله عليه و سلم kept silent, and the man repeated (this question) thrice, whereupon the Prophet صلى الله عليه و سلم said: 'If I were to say yes, it would have become obligatory (for you to perform it every year) and you would not have been able to do it.'" [Muslim]


Ibn ‘Abbaas رضى اللّهُ عنه  narrated that the Prophet صلى الله عليه و سلم  said: "Hasten to perform Hajj (the obligatory Hajj), as no one of you knows what might happen to him." The wording of another narration reads: "The one who wants to perform Hajj should hasten to perform it." [Ahmad]


It was authentically narrated that ‘Umar رضى اللّهُ عنه  said, "The one who is able to perform Hajj and does not perform it would make no difference for him whether he dies as a Jew or a Christian (since by rejecting the obligation of Hajj he is no longer considered a Muslim).
" No Hadeeth (narration) that carries this meaning was authentically narrated from the Prophet صلى الله عليه و سلم .

Scholars said that the ability is of two kinds: ability by one’s self which is the ability to perform Hajj by oneself without assigning anyone to perform it on his behalf and the ability through another one when the person is unable to perform Hajj by himself. In this case he assigns someone to perform it for him. The proof of the permissibility of this is what was narrated on the authority of Ibn ‘Abbaas رضى اللّهُ عنه. He said that a woman came to the Prophet صلى الله عليه و سلم on the day of the Farewell Hajj and asked, "‘O Messenger of Allaah! Hajj was made obligatory after my father had become a very old man and cannot sit properly on his mount. Will the obligation be fulfilled if I perform Hajj on his behalf?’ The Prophet صلى الله عليه و سلم said: 'Yes, if your father was in debt, will you pay his debt?' She said, ‘Yes.’ The Prophet صلى الله عليه و سلم said: 'Then the debt of Allaah is worthier of being fulfilled.’" [Al-Bukhaari and Muslim]

This Hadeeth proves the permissibility of assigning someone in Hajj if the person was unable to perform it.
Allaah The Almighty Says (what means): {for whoever is able to find thereto a way.} Scholars have different opinions regarding the interpretation of this part of the verse. Ibn ‘Abbaas  said that this means having the provision and the animal to ride. Thus, if the Muslim can have means of transportation that enable him to perform Hajj and can afford the expenses of his provisions such as food, drink and housing and this money was extra to the money needed by the ones on whom he spends, Hajj will be obligatory on him. If any of these conditions is not met, the person will not be considered capable of performing Hajj.

‘Ikrimah رضى اللّهُ عنه said that this means being healthy and if the person is not healthy, he will be considered incapable of performing Hajj.

Maalik رحمه الله said that this means the capability and people differ according to their ability and endurance.

These opinions indicate that the ability to perform Hajj means having both the physical and moral means that enable the person to perform Hajj without giving up any of the duties that he is in charge of, such as spending on his children and so forth.

The apparent meaning of the verse indicates that Hajj would be obligatory at once, without delay, if the person was able to perform it and this is the opinion of the majority of scholars.

Ash-Shaafi‘i رحمه الله said that Hajj is obligatory, but not at once, i.e. it could be delayed for a while, yet it is unfavorable to delay it without a need as it is better to hasten to perform acts of obedience.

Allaah The Almighty Says (what means): {But whoever disbelieves -- then indeed, Allaah is free from need of the worlds.} In this part, Allaah The Almighty indicates that He is not in need of the worship of His slaves and that He does not need the Hajj of any one as He is free of need and praiseworthy. Allaah The Almighty does not benefit from the obedience of the obedient slaves and is not harmed by the disobedience of those who are disobedient. This verse indicates the hatred of Allaah The Almighty and His punishment for those who have deviated from the way of guidance and turned away from His Legislation.

http://global.islamweb.net/ehajj/index.php?page=article&id=155247
« Last Edit: October 25, 2010, 04:42:00 AM by tasneem » Logged

And when My slaves ask you (O Muhammad SAW) concerning Me, then, I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. Qur'an (2:186)
UmmOmar
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« Reply #1 on: October 26, 2010, 04:43:59 AM »

بسْمِ اللهِ، الحمد لله وَالصَّلَاةُ وَالسَّلَّامُ عَلَى رَسُولِ اللهِ

                                                           Description of Hajj- Part I

Praise be to Allaah. 

Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad and without which a person’s religious commitment is incomplete.

Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions:

1 – Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one’s reputation or for worldly gain.

2 – Following the Prophet (peace and blessings of Allaah be upon him) in word and deed. Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah.

Hence the one who wants to worship Allaah by doing any act of worship – Hajj or anything else – has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah.

We will sum up in these few lines the description of Hajj as narrated in the Sunnah.

Types of Hajj

There are three types of Hajj: Tamattu’, Ifraad and Qiraan.

Tamattu’ means entering ihraam for ‘Umrah only during the months of Hajj (the months of Hajj are Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah; see al-Sharh al-Mumti’, 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa’i for ‘Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu’l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu’ involves a complete ‘Umrah and a complete Hajj.

Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al-qudoom (tawaaf of arrival) and saa’i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraam until he exits ihraam after stoning Jamarat al-‘Aqabah on the day of Eid.  If he delays the saa’i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that.

Qiraan means entering ihraam for ‘Umrah and Hajj both together. Or entering ihraam for ‘Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa’i will be for both Hajj and ‘Umrah. 

The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not.

The best of these three types of Hajj is Tamattu’. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to ‘Umrah, then complete ‘Umrah and exit ihraam, so that he will then be doing Tamattu’. He may do that after doing tawaaf al-qudoom and saa’i  – because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa’i during his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraam for ‘Umrah and to cut his hair and exit ihraam, and he said, “Were it not that I have brought the hadiy with me, I would do what I have commanded you to do.”

Ihraam

The pilgrim should observe the Sunnahs of ihraam which are mentioned in the question referred to above, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation.

Then if he is doing Tamattu’, he should say, “Labbayk Allaahumma bi ‘Umrah (Here I am, O Allaah, for ‘Umrah).”

If he is doing Qiraam, he should say, “Labbayk Allaahumma bi Hijjah wa ‘Umrah (Here I am, O Allaah, for Hajj and ‘Umrah).”

If he is doing Ifraad, he should say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

Then he should say, “Allaahumma haadhihi hijjah laa riyaa’a fiha wa la sum’ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation).” 

Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak  (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).”


The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, “Labbayka ilaah al-haqq (Here I am, O God of Truth).”

Ibn ‘Umar used to add to the Talbiyah the words, “Labbaayk wa sa’dayka, wa’l-khayr bi yadayka, wa’l-raghba’ ilayka wa’l-‘aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You).”

Men should raise their voices when saying this, but a woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently.

If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, “If I am prevented then my exiting ihraam is where I am prevented” – i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam. The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa’ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, “Your condition is valid with your Lord.” Narrated by al-Bukhaari (5089) and Muslim (1207).

If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits his ihraam and does not have to do anything (i.e., offer a sacrifice in compensation).

But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa’ah bint al-Zubayr to do that because she was sick.

The muhrim (person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire.

The Talbiyah is prescribed in ‘Umrah from the moment one enters ihraam until one starts Tawaaf. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-‘Aqabah on the day of Eid.

Ghusl when entering Makkah

When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259.

Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, “Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan).” Then he should go to the Black Stone in order to start tawaaf…

Then after he has done tawaaf and prayed two rak’ahs, he should go to the Mas’a (place for doing saa’i) and perform saa’i between al-Safa and al-Marwah.

The pilgrim who is doing Tamattu’ should do saa’i for ‘Umrah; those who are doing Ifraad and Qiraan should do saa’i for Hajj, and they may delay it until after Tawaaf al-Ifaadah.

Shaving the head or cutting the hair

When the pilgrim who is doing Tamattu’ has completed seven circuits of saa’i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.

But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one’s hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during ‘Umrah, because they arrived on the morning of the 4th of Dhu’l-Hijjah.

Women should cut the length of a fingertip from their hair.

With these actions, the ‘Umrah of the one who is doing Tamattu’ is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.

Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-‘Aqabah and shaving their heads or cutting their hair.

Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu’l-Hijjah, the one who is doing Tamattu’ should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for ‘Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, “Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj).”

If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, “If I am prevented then my exiting ihraam is where I am prevented.” If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-‘Aqabah on the day of Eid.

Going to Mina

Then the pilgrim should go out to Mina and pray Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak’ah prayers two raka’ahs. The people of Makkah and others should shorten their prayers in Mina, ‘Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there. 

Going to ‘Arafah

When the sun rises on the day of ‘Arafah, the pilgrim travels from Mina to ‘Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before ‘Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnah but it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and ‘Asr, two rak’ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du’aa’.

Then after the prayer he should devote his time to making dhikr and du’aa’ and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblah even if the mountain of ‘Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain. The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, “I am standing here, but all of ‘Arafah is the place of standing.”

Most of the Prophet’s du’aa’ in that great place of standing was: “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things).”

If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good.  Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du’aa’. The best of du’aa’ is du’aa’ made on the day of ‘Arafah.

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And when My slaves ask you (O Muhammad SAW) concerning Me, then, I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. Qur'an (2:186)
UmmOmar
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« Reply #2 on: October 26, 2010, 04:46:36 AM »

                                            Description of Hajj - Part II



Going to Muzdalifah

When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and ‘Isha’ with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay ‘Isha’ prayer until after midnight.

He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash’ar al-Haraam (which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du’aa’ as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash’ar al-Haraam, he should make du’aa’ where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du’aa’ he should face the qiblah and raise his hands.

Going to Mina

When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-‘Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying “Allaahu akbar” with each throw. (The Sunnah when stoning Jamarat al-‘Aqabah is to face the Jamarah with Makkah to one's left and Mina to one one’s right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one's wife. Then the pilgrim should go back to Makkah and do tawaaf and saa’i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam.

The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the jamarat and shaving one’s head, because ‘Aa’ishah (may Allaah be pleased with her) said: “I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House.” Narrated by al-Bukhaari, 1539; Muslim, 1189.

Then after tawaaf and saa’i, he should go back to Mina and stay there for two nights, the 11th and 12th of Dhu’l-Hijjah, and stone the three jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say “Allaahu akbar” after each throw. Then he should go forward a little and say a lengthy du’aa’, saying whatever he likes. If it is too difficult for him to stand for a long time and make du’aa’, he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.

Then he should stone the middle jamarah with seven pebbles, one after another, saying “Allaahu akbar” with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du’aa’ if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du’aa’ because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.

Then he should stone Jamarat al-‘Aqabah with seven pebbles, one after another, saying “Allaahu akbar” with each throw, then he should go away and not offer a du’aa’ after that.

When he has completed the stoning of the Jamaraat on the 12th day of Dhu’l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.

When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa’), because the Prophet (peace and blessings of Allaah be upon him) said: “No one should leave until the last thing that he does is (tawaaf) around the House.” Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.

Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him).

The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.



Note:

The pilgrim who enters ihraam for Hajj or ‘Umrah has to do the following:

1-     He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.

2-     He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, because Allaah says (interpretation of the meaning):

“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]


3-     He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.

4-     He should avoid all things that are forbidden when in ihraam:

a.      So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.

b.     He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.

c.     He should not hunt.

d.     He should not have intercourse with his wife.

e.      He should not touch her with desire or kiss her etc.

f.       He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.

g.     He should not wear gloves, but wrapping one’s hands with a piece of cloth does not matter.  

These seven prohibitions apply equally to men and women.

The following apply only to men:

-         Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one’s head, when moving them from one place to another), is acceptable.

-         They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.

-         They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.

-         It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.

-         It is permissible for them to wash with unperfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them.

Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa’ either.

The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times.

See Manaasik al-Hajj wa’l-‘Umrah by al-Albaani [available in English as The Rites of Hajj and ‘Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj wa’l-‘Umrah and al-Manhaj li Mureed al-‘Umrah wa’l-Hajj by Ibn ‘Uthaymeen (may Allaah have mercy on them all).


Islam Q&A
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« Reply #3 on: October 26, 2010, 05:03:56 AM »

Assalam alaikum wa wb
mashallah very nice information
feeling like performing Hajj after reading d information mentioned above
may Allah make us all pereform Hajj and accept it ameen
tc
assalam alaikum
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« Reply #4 on: October 26, 2010, 11:04:05 AM »

Assalam alaikum wa wb everybody..since the topic being Hajj over here i wud like to share an authentic hadith relataing to Hajj

                                    Best Jihad for women is HAJJ-MABRUR
 Narrated Aisha razi allah tala anhu the Mother of the faithfull believers: I said, "O Allah's messeneger! we consider jihad as the best deed. Should we not participate in jihad" The Prophet Muhammed pbuh said, " No! The best jihad (for women) is HAJJ MABRUR" [ 2:595-O.B.]
Hajj Mabrur is most probably means the hajj performed with the intention of seeking Allah's pleasure only and in accodence with Prohphet Muhammed's legal way without commiting sins and is acceptable to allah.
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« Reply #5 on: October 26, 2010, 11:45:46 AM »


وعليكم السلام ورحمة الله وبركاته
بسم الله الرحمن الرحيم

Jazakum ALLAH khair for the post

Hajj mabroor = Proper Hajj, i.e. Hajj which is done according to the Prophet's tradition and is accepted by Allah

Quote from an article called "The Call of Ibrahim" by Muhammad Al-Shareef
Quote
Mabroor means an accepted Hajj. A Mabroor Hajj is one in which Allah (Subhanahu wa ta'ala) is not disobeyed during or after. Others have said that a Hajj Mabroor is one that is accepted, and the sign of it's acceptance is that a person will go back in a better state then when he came, and that he will discontinue the sins that were between him and Allah (Subhanahu wa ta'ala).

  Narrated Abu Huraira: Allah's Apostle said, "(The performance of) 'Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise." (Bukhari :: Book 3 :: Volume 27 :: Hadith 1)
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« Reply #6 on: October 27, 2010, 09:37:08 AM »

TO OBSERVE SAUM OR NOT ON THE DAY OF A'RAFAT (AT A'RAFAT)

Narrated Umm Al-Fadl (razi allah tala unhu): The people doubted whether the Prophet Muhammed (pbuh) was observing the SAUM on the day of Arafat, so I sent something for him to drink and hr drank it" [2;720-O.B.]
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« Reply #7 on: October 27, 2010, 09:38:10 AM »

Assalam alaikum wa wb
Sorry forget to thank u in my last post sister.....Jazzaki Allah khair fid duniya wal aqirah
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« Reply #8 on: October 27, 2010, 10:50:21 AM »


وعليكم السلام ورحمة الله وبركاته

barak ALLAH feek brother
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« Reply #9 on: October 27, 2010, 12:16:33 PM »


بسْمِ اللهِ، الحمد لله وَالصَّلَاةُ وَالسَّلَّامُ عَلَى رَسُولِ اللهِ


                                        Excellence of the First Ten Days of Thul-Hijjah

There are many texts indicating the excellence of these days:

First: Allaah The Exalted Says (what means): {By the dawn, And [by] the ten nights.} [Quran 89: 1-2] Many of the scholars of Tafseer (Quranic exegesis) are of the view that these ten nights are of the first ten days of Thul-Hijjah, and this is the sound view. It is not proved that the Prophet صلى الله عليه و سلم specified them.

Second: The Prophet صلى الله عليه و سلم gave testimony that these ten days are the greatest days of this world. There are many Hadeeths (narrations) in this meaning. The Prophet صلى الله عليه و سلم said: "There are no days on which righteous deeds are more beloved to Allaah than on these ten days." They (the Companions ) said, "O Messenger of Allaah, even (better than observing) Jihaad for the sake of Allaah?" He صلى الله عليه و سلم said: "Even (better than observing) Jihaad for the sake of Allaah, except for one who went out (for Jihaad) with himself and his wealth and returned with nothing of this."
 
In another Hadeeth, the Prophet صلى الله عليه و سلم said: "There are no days on which righteous deeds are greater in the sight of Allaah and dearer to Him than on these ten days. So, intensify Tahleel (saying: La IlaahaIllaAllaah "there is no one worthy of being worshiped but Allaah"), Takbeer (saying: Allaahu Akbar "Allaah is The Greatest") and Tahmeed (saying: Alhamdu lillaah "praise be to Allaah")." 

The two Hadeeths indicate that each day of these ten days is better than any other day of the year, whether it is a Friday or not. Friday on these ten days is better than any other Friday, because it gathers the two virtues (the virtue of the ten days as well as the virtue of Friday).

Third: The Prophet صلى الله عليه و سلم urged Muslims to do righteous deeds during these days and commanded intensifying Tahleel and Takbeer.

Fourth: They include the day of ‘Arafah (the 9th day of Thul-Hijjah) and the day of Nahr (the 10th day of Thul-Hijjah).

Fifth: They include all the fundamental acts of worship: prayer, fasting, charity and Hajj. This is not available in other seasons.

Types of righteous deeds during these ten days:

When the virtue of a certain time is proved, the virtue of righteous deeds during this time is proved as well. Moreover, the Prophetic texts indicate that righteous deeds are dearer to Allaah The Almighty during these days than at any other time. Consequently, the virtue of righteous deeds during these ten days is proved from two ways.

As for the types of righteous deeds, they are as follows:

First: Sincere repentance

Repentance to Allaah The Almighty is to return to Him by abandoning everything He hates outwardly and inwardly and doing everything He likes outwardly and inwardly, with regret for the past, abandoning the deed in the present and determination not to return in the future. Things that are repented from include abandoning religious duties as well as doing what is forbidden. A Muslim is required to repent as soon as he does an act of disobedience at anytime. That is because one does not know when he will die.
Moreover, misdeeds lead to more misdeeds; and the gravity as well as the punishment of the acts of disobedience increase according to the virtue of the time and place in which they are committed. Allaah The Exalted Says (what means): {O you who have believed, repent to Allaah with sincere repentance.} [Quran 66: 8] Ibn Al-Qayyim  said, "The sincere repentance implies three things: repentance from all sins, true determination (not to repeat the sin) and refining repentance from all blemishes and defects. This is the most perfect form of repentance."

Second: Performing Hajj and 'Umrah

Hajj and 'Umrah are included in the deeds of these ten days because most of the Hajj rituals are performed during these days. The Prophet صلى الله عليه و سلم encouraged and urged Muslims to perform these two great acts of worship. This purifies the soul from the traces of sin and disobedience so that one becomes eligible to be honored by Allaah The Almighty in the Hereafter.

Third: Constant observance of religious obligations

This means observing the religious obligations in their prescribed fixed times, in a perfect manner and according to the Sharee’ah-approved way which is reported from the Prophet صلى الله عليه و سلم along with observing what is recommended as well as the etiquettes. Obligations should be the slave's first concern.

It was narrated in a Qudsi Hadeeth (sacred narration) that Allaah The Exalted said:
"I will declare war against a person who shows hostility to one of My Allies (devout slaves). The most beloved thing with which My slave comes nearer to Me is what I have made obligatory on him; and My slave keeps drawing closer to Me through performing voluntary acts of worship until I love him. When I love him I will be his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I will give him, and if he asks My Refuge, I will protect him"

Commenting on the Hadeeth, Al-Haafith  said, "Performing the obligatory acts of worship according to the Sharee’ah-approved manner implies surrendering to the command, respecting the One Who obliged these commandments, exalting Him, obeying Him. Performing them also shows the greatness of Lordship and humiliation of servitude. Therefore, performing the obligatory acts of worship is the greatest deed." Constant performance of the obligatory acts of worship is one of the praiseworthy characteristics of the slaves of Allaah. Allaah The Exalted Says (what means): {And those who [carefully] maintain their prayer} [Quran 70: 34]

Constant performance of the obligatory acts of worship is asserted during these days because Allaah The Almighty likes righteous deeds during them and multiplies the reward.

Fourth: Intensifying righteous deeds

Righteous deeds are beloved to Allaah The Almighty at every time and place. This is asserted during these blessed days, and this means the excellence and great reward of righteous deeds during these days. A person who is unable to perform Hajj during these days has to fill his time with obedience through performing the prayer, reciting the Quran, saying Thikr (mentioning Allaah), supplicating Allaah The Almighty, giving charity, being dutiful to parents, maintaining kinship ties, enjoining good, forbidding evil, as well as any other channel of righteous deeds. These are among the greatest reasons to bring about the love of Allaah The Almighty for His slave.

Fifth: Thikr

This act of worship has an advantage over other deeds, since it is specified in the verse in which Allaah The Exalted Says (what means): {And mention Allaah on known days over what He has provided for them of [sacrificial] animals.} [Quran 22: 28] Commenting on the verse, Ibn ‘Abbaas رضى اللّهُ عنه said that the known days are the first ten days of Thul-Hijjah. The meaning of mentioning Allaah The Almighty is to mention him with praise and thankfulness for what He has provided for them of sacrificial animals. This includes Takbeer (saying Allaahu Akbar), mentioning the Name of Allaah when one slaughters the Udh-hiyah (the 'Eed sacrifice) or the Hady (sacrificial animal offered by the pilgrim). In a Hadeeth, the Prophet صلى الله عليه و سلم said: "So, intensify Tahleel, Takbeer and Tahmeed during these days.

Sixth: Takbeer

It is a Sunnah (Prophetic tradition) to repeat Takbeer loudly in Masjids (mosques), homes, roads, markets as well as other places. A man does so loudly and a woman does it in a low voice to exalt Allaah The Almighty. As for the manner of Takbeer, there is no manner traced back to the Prophet صلى الله عليه و سلم. The soundest manner is reported from Salmaan رضى اللّهُ عنه  as he said, "Allaah-u-Akbar, Allaah-u-Akbar, Allaah-u-Akbar Kabeera." There are other manners reported on the authority of the Companions  as well as the Taabi‘een (the generation who followed that of the Companions).

Some people neglect the Sunnah of Takbeer and therefore it is an opportunity to earn reward by reviving this Sunnah. In a Hadeeth, the Prophet صلى الله عليه و سلم said: "A person who revives a Sunnah that has been neglected after my death will get a reward similar to those who do it while they have their reward complete." It is reported that Ibn ‘Umar and Abu Hurayrah رضي اللّهُ عنهما used to go to the market during the ten days (of Thul-Hijjah) and utter Takbeer aloud and then people would imitate them. It means that people would remember Takbeer upon hearing them and they would repeat Takbeer due to that.

Collective Takbeer with one voice and tone or when one repeats Takbeer and a group of people repeats after him is an innovated act in religion. A Muslim who is keen to follow the Sunnah of the Prophet  صلى الله عليه و سلم should avoid such actions. It is permissible to teach one who is ignorant about the manner of Takbeer until he learns. If it is argued that collective Takbeer is a reason and a way to revive this Sunnah, this is answered as follows: repeating Takbeer loudly revives the Sunnah and there is no need to make it collective. Moreover, a person who wants to do the Sunnah does not wait for people until they do it. Rather, he takes the initiative to do it in order to be a role model for others.

Seventh: Fasting

It was narrated on the authority of Hafsah رضي اللّهُ عنها  that she said, "Four deeds the Prophet  never abandoned: fasting the day of ‘Aashooraa’ (the 10th day of Muharram), the first ten days (of Thul-Hijjah), three days of each month, and performing two Rak‘ahs (units of prayer) before noon."

The part of her statement stating: '… the first ten days (of Thul-Hijjah)' means fasting nine days or some of them because it is prohibited to fast on the 10th (day of 'Eed). As for what is common among people, particularly women, of specifying three days of Thul-Hijjah (the 7th, the 8th and the 9th) for fasting, this has no basis in the Sharee‘ah (Islamic legislation).

Eighth: The Udh-hiyah (the 'Eed sacrifice)

It is a confirmed act of Sunnah for the person who can afford to offer it. Some scholars, such as Ibn Taymiyyah رحمه الله are of the view that it is obligatory. Allaah The Almighty commanded His Prophet صلى الله عليه و سلم to offer it in the verse (which means): {So pray to your Lord and sacrifice [to Him alone].}[Quran 108: 2]

The verse includes the 'Eed prayer as well as the Udh-hiyah. The Prophet صلى الله عليه و سلم used to constantly perform it. It was narrated on the authority of Ibn ‘Umar رضى اللّهُ عنه  that he said, "The Prophet صلى الله عليه و سلم stayed in Al-Madeenah for ten years and he did not abandon the Udh-hiyah."


Ninth: The 'Eed prayer

It is a strongly confirmed act of Sunnah. Some scholars are of the view that it is obligatory, and this view is very strong. Therefore, one should attend this prayer, listen to the Khutbah (sermon) and contemplate the rationale behind legislation of the 'Eed, and that it is a day for thanking Allaah The Almighty and doing righteous deeds.
 
source: http://global.islamweb.net/ehajj/
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« Reply #10 on: October 27, 2010, 12:41:58 PM »

بسْمِ اللهِ، الحمد لله وَالصَّلَاةُ وَالسَّلَّامُ عَلَى رَسُولِ اللهِ


                                                       The Day of ‘Arafah

The blessed ten days of Thul-Hijjah are honored and distinguished with the Day of ‘Arafah. Indeed the Day of ‘Arafah is one of the greatest days in the sight of Allaah The Exalted, a day when Allaah The Almighty forgives sins and wrongdoings, fulfills supplications and boasts of His slaves to the inhabitants of Heaven.

Additionally, the blessed Day of ‘Arafah is the day when the religion of Islam was perfected and when Allaah The Almighty completed His favor upon Muslims. It was narrated that a Jew once asked ‘Umar ibn Al-Khattaab رضى اللّهُ عنه "‘O Commander of the Believers, there is a verse in your Book, which you (Muslims) read. Had it been revealed to us, the Jews, we would have taken that day (on which it was revealed) as a day of celebration.’‘Umar ibn Al-Khattaab asked him, ‘Which verse is that?’ The Jew replied, 'The verse that reads (what means):{This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.}[Quran 5:3] ‘Umar replied, ‘Indeed, we know when and where this verse was revealed to the Prophet صلى الله عليه و سلم. It was a Friday when he was standing at ‘Arafah[during the Farewell Hajj].’” [Al-Bukhaari and Muslim]
 
The Day of ‘Arafah is a source of pride to all Muslims and one of the ‘Eeds in Islam. Hence, the Prophet صلى الله عليه و سلم said: “The Day of ‘Arafah, the Day of An-Nahr (the 10th day of Thul-Hijjah) and the Days of Tashreeq are our feasts, the people of Islam. They are days of eating and drinking.” [At-Tirmithi]
 
Moreover, the Day of ‘Arafah is a day when Allaah The Exalted boasts about His slaves, who are worshipping Him duly [on that blessed day] to the angels; a day when Allaah The Almighty forgives their sins and emancipates them from the fire of Hell. What a great and a blessed day it is!
 
The Prophet صلى الله عليه و سلم said: “There is no day on which Allaah frees a greater number of His slaves from Hellfire than the Day of ‘Arafah. Allaah comes close then boasts about them to the angels, then asks [a rhetorical question], ‘What do these want?’” [Muslim]


Moreover, it was narrated that the Prophet صلى الله عليه و سلم said: "Allaah The Exalted boasts of His slaves standing at ‘Arafaat to the inhabitants of Heaven as He tells them, 'See how My slaves have come to Me dusty and with tousled hair.’" [Ahmad]
 
Allaah The Almighty made that day an introduction to the Day of An-Nahr (the 10th day of Thul-Hijjah). On the Day of ‘Arafah, pilgrims stand humbly beseeching Allaah The Almighty in supplication to grant them forgiveness and accept their repentance. Hence, the obligatory Tawaaf (circumambulation) that pilgrims should perform on the Day of An-Nahr is called Tawaaf Az-Ziyaarah; after having their sins forgiven on the Day of ‘Arafah, Allaah The Exalted grants them the permission to come to His House on the Day of An-Nahr. In fact, the Day of ‘Arafah can be likened to a purification process [from sins]; a preparation procedure for the Day of An-Nahr.
 
It was narrated that the Prophet صلى الله عليه و سلم commanded Bilaal رضى اللّهُ عنه  to silence the people on the Day of ‘Arafah. Then, he said: "Allaah The Exalted has been so generous with you on the Day of ‘Arafah; He forgave the sinners among you for the sake of the doers of good among you, and He granted the doers of good what they have asked for, proceed to Mina in the Name of Allaah." [Ibn Majah, it was authenticated by some scholars]

Therefore, whoever wants his sins to be forgiven and wishes to be saved from Hellfire on that blessed Day of ‘Arafah, should firmly adhere to fulfilling the due reasons that are more likely to incur forgiveness and emancipation from the fire of Hell, which entails the following:
 
1- Shielding one's organs from committing all that is forbidden: Ibn ‘Abbaas رضى اللّهُ عنه said, "So-and-so [one of the Companions] was the co rider of the Prophet صلى الله عليه و سلم  the one riding behind him on the Day of ‘Arafah. This young man kept looking at women repeatedly and the Prophet صلى الله عليه و سلم  kept moving that man’s head away so as to avert his eyes from these women. Then, the Prophet صلى الله عليه و سلم  said to him: ‘O nephew, whoever protects his hearing, sight and tongue against what is prohibited on this day, would certainly be granted forgiveness." [Ahmad] Scholars said that its chain of narrators is weak.
 
2- Fasting:

The Prophet صلى الله عليه و سلم  said: “I seek from Allaah The Almighty that fasting the Day of ‘Arafah would expiate the sins of two years; the previous year and the year to come.” [Muslim]

Actually, fasting the Day of ‘Arafah is only for Muslims who are not performing Hajj as the pilgrims should not fast that day imitating the Prophet صلى الله عليه و سلم. He drank on the Day of ‘Arafah while the people were looking at him. The wisdom behind that is to make the pilgrim strong enough to recite the due supplications and Thikr (remembrance) on the eve of ‘Arafah.

Another means of attaining mercy on that blessed day, is reciting more and more of Thikr and supplications especially those declaring the Oneness of Allaah The Almighty; as it is the essence of Islam that was perfected on that particular day. The Prophet صلى الله عليه و سلم said: “The best supplication is that made on the Day of ‘Arafah, and the best thing that I have ever said along with all the previous prophets is ‘La ilaaha illa Allaah wahdahu la sharika lah, lahul mulk wa lahul hamd, wa huwa ‘ala kulli shay’in qadeer (None is worthy of worship but Allaah, The Exalted Alone, without any partners. All sovereignty and praise belongs to Him and He is over all things Omnipotent).’” [At-Tirmithi]

Moreover, the pilgrims should recite Thikr and supplicate Allaah The Exalted frequently to grant them forgiveness and free them from Hell. It is the situation wherein one’s supplications are more likely to be answered. Additionally, pilgrims should adhere to the due manners during supplication such as facing the Qiblah, raising the hands up to the shoulder [with palms open facing up] and showing helplessness, weakness and need before Allaah The Almighty. They should follow on the footsteps of the Prophet صلى الله عليه و سلم  who, after finishing his prayers on the Day of ‘Arafah, stood at the rocks down the mountain of ‘Arafah, faced the Qiblah and kept supplicating Allaah The Exalted until sunset.
 
Dear pilgrim, beware of sins and wrongdoings that might hinder forgiveness such as arrogance, vanity and insistence on committing grave major sins. Furthermore, the pilgrim should come to his Creator with a humble and submissive heart showing his helplessness and humility before Him; indeed He is The Best to be asked and The Most Generous to grant you whatever you request and accept your supplication.
 
Dear pilgrim, standing at ‘Arafah is an august and dignified stance; therein the feelings of the pilgrims differ. Some might feel mostly bashful and afraid [of Allaah The Exalted] such as Mutarrif ibn ‘Abdullaah ibn Ash-Shikhkheer and Bakr Al-Muzani . When they stood at ‘Arafah one of them said, "O Allaah, do not withhold Your mercy and forgiveness from all the pilgrims because of me." Whereas, the other said, "What an honored and blessed Day it is, had it not been for me being here.”
 

Moreover, when Al-Fudhayl ibn ‘Iyaadh  stood at ‘Arafah and while other pilgrims invoking Allaah The Almighty, he was crying like the bereaved [of a child] and could not even supplicate Allaah The Almighty. It was almost sunset when he raised his sight to the sky and said, "O Allaah, How ashamed I am of my sins before You, even if You have forgiven me!”
 
Others sought refuge in the mercy and generosity of Allaah The Exalted. Ibn Al-Mubaarak  said, “I came to Sufyaan Ath-Thawri on the eve of ‘Arafah and he was on his knees crying and weeping. When I asked him about the worst person in this gathering, he answered, ‘He who doubts that Allaah The Exalted might not forgive his sins today.’”
 
Moreover, Al-Fudhayl ibn ‘Iyaadh  looked at the pilgrims on the eve of ‘Arafah crying and mentioning Allaah The Exalted and wondered, “Do you think that if these pilgrims asked a man for one sixth of a Dirham, he would turn them down?” They answered, “No, he would not.” Al-Fudhayl ibn ‘Iyaadh  said to them, “Indeed, it is easier for Allaah The Exalted to grant them His forgiveness than this man to give them one sixth of a Dirham.”
       
Dear pilgrim, you should remain in a state between hope and fear on that great day. You should fear the punishment of Allaah The Almighty and at the same time hope for His forgiveness and reward.
 
Furthermore, on the Day of ‘Arafah among this great gathering of pilgrims, you should remember the momentuous Day of Judgment when all human beings shall stand before Allaah The Almighty. The Day of ‘Arafah should remind you of that difficult Day when you will be held accountable before Allaah The Exalted. It is a Day that renders the children gray-haired due to its gravity. On the Day of Judgment, when people will be gathered barefoot, naked and not circumcised so as to reap what they had sowed; every soul will be recompensed [in full for] for what it had earned and no one shall be wronged.

Dear pilgrim, do more righteous deeds that might save you on that august Day while you still can and before it is too late.


http://global.islamweb.net/ehajj/index.php?page=article&lang=E&id=155293&button=Hajj
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And when My slaves ask you (O Muhammad SAW) concerning Me, then, I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. Qur'an (2:186)
chakula
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« Reply #11 on: October 28, 2010, 03:48:50 AM »

Salamu Alaikum,

What a simple and excellent way for having contact with knowledge while sitting at your home or office without harrassment and failure from the tutors and the likes?Shorten of words.......may Allah almighty reward the initiator of this site and my sister tasneem for the performance delivered here every hours of the day with out tired.

Ma'asalam.
« Last Edit: October 28, 2010, 03:54:41 AM by chakula » Logged
UmmOmar
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« Reply #12 on: October 28, 2010, 05:11:32 AM »

wa `alaykum as-salam wa ra7mat ALLAH wa barakatuh

Jazakum ALLAH khaira
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And when My slaves ask you (O Muhammad SAW) concerning Me, then, I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. Qur'an (2:186)
chakula
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« Reply #13 on: October 29, 2010, 02:58:28 AM »

Salamu Alaikum,

^^^^^Wa iyyaki^^^^^

Ma'asalam.
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viqaruddin
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« Reply #14 on: October 29, 2010, 12:44:11 PM »

TO SHAVE THE HEAD AND (OR) TO HAVE THE HEAD-HAIR CUT SHORT ON FINISHING THE IHRAM.

Narrated 'Abdullah bin Umar razi allah tala anha : Allah's messenger said; "O Allah, be mercifull to those who have gt their head shaved". The people said, "O Allah's messenger! And(invoke Allah for) those who have got their head hair cut short." The Allah's Messenger said " Allah, be mercifull to those who have gt their head shaved".he people said, "O Allah's messenger! And those who have got their head hair cut short." The Prophet Muhammed PBUH said,(the third time)  "And to those who have got their head hair cut short." [2:786-OB.]
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The final & the most important journey of a man begins with his One leg wrapped to the other leg (in the death shroud) {waltafatul saaqu bil saaq}...the only thing that takes him forward to the blissfull destination are his GOOD DEEDS.....are we ready for it?
 
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