The ‘Eed Prayer

First: The ‘Eed Prayer consists of two Rak’ahs (units of prayer). Ibn ‘Umar said: “The traveller's prayer consists of two Rak’ahs; the Al-Adh-haa ('Eed) prayer consists of two Rak’ahs and the Al-Fitr ('Eed) prayer consists of two Rak’ahs. They are complete prayers (in this form) and not shortened, and (we took this) from the tongue of the Prophet .”
Second: The first Rak’ah begins with the Takbeer (saying: 'Allaahu Akbar' (Allaah is the Greatest)) as is the case with all other prayers. Then the Imaam (followed by the praying Muslims) recites seven Takbeerat (the plural of Takbeer). In the second Rak’ah, there are five Takbeerat other than the transmission Takbeer (i.e., the one recited when the Imaam and the praying Muslims stand up to perform the second Rak’ah). ‘Aa’ishah said: “The Prophet would recite Takbeer in (the prayers of ‘Eed) Al-Fitr and Al-Adh-haa; he would recite seven Takbeerat in the first (Rak’ah) and five in the second one, aside from the two Takbeerat that precede the Rukoo’ (bowing).”
Imaam Al-Bahawi said: “It is the opinion of most of the well-versed scholars from among the Companions all, as well as those who followed them, that there are seven Takbeerat in the first Rak’ah of the ‘Eed prayer other than the first Takbeer (Takbeeratul-Ihraam), and five Takbeerat in the second Rak’ah other than the transmission Takbeer, and all this precedes reciting (verses from the Noble Quran); this was narrated from Abu Bakr, ‘Umar, and ‘Ali .”
Third: It is not affirmed that the Prophet would raise his hands with every Takbeer, but Imaam Ibn Al-Qayyim said: “Though Ibn ‘Umar was a great follower of the prophetic Sunnah, his understanding and action was to raise his hands when reciting the Takbeerat.”
Shaykh Al-Albaani said in his book entitled Tamaam Al-Minnah: "Although it was narrated that Ibn ‘Umar did so (i.e., raising the hands when reciting Takbeer) it does not mean it is a prophetic Sunnah, not to mention the fact that the narration about ‘Umar and his son (doing so) is inauthentic. As for 'Umar’s narration, Al-Bayhaqi narrated it through a weak chain of narrators, and as for his son’s narration (Ibn ‘Umar), I have not yet found a chain of narrators for it.”
However, Shaykh Al-Albaani also said in his book entitled Ahkaam Al-Janaa’iz regarding a point very close to the one under discussion: "He who believes that he (i.e., Ibn ‘Umar ) used not to do that (i.e., raising his hands when reciting Takbeer) except with the Prophet’s approval, then he may do it.”
Fourth: Nothing was affirmed concerning any remembrance between the ‘Eed Takbeerat from the Prophet but it was narrated (through a good chain of narrators) from Ibn Mas‘ood, that he said about the ‘Eed prayer: “Between every two Takbeerat there is praising of Allaah the Almighty and celebration of His Attributes.”
Imaam Ibn Al-Qayyim said: “He would keep silent between every two Takbeerat for a short period, but nothing is affirmed of him reciting any supplication between them.”
Fifth: When the Prophet was done with the Takbeerat, he would recite Chapter Al-Faatihah (the opening chapter of the Quran) and then recite Chapter 'Qaaf' in the first Rak’ah and Chapter Al-Qamar in the second.
Sometimes, he would recite Chapter Al-A'alaa in the first Rak’ah, and Chapter Al-Ghaashiyah in the second one.
Imaam Ibn Al-Qayyim said: “These two cases were affirmed from the Prophet and nothing else.
Sixth: The rest of the acts of the ‘Eed prayer are as those of any other prayer; nothing is different.
Seventh: Whoever misses the ‘Eed prayer with the congregation can (optionally) offer a two Rak’ah prayer instead.
Imaam Al-Bukhaari said: “Whoever misses the ‘Eed prayer may (optionally) offer a two Rak’ah prayer.”
Al-Haafith Ibn Hajar said commenting on this point of Imaam Al-Bukhaari : “Regarding this point, there are two rulings:
A. Making up the ‘Eed prayer is recommended if it was missed with the congregation, regardless of whether it was missed willingly or otherwise.
B. It is a two Rak’ah prayer: ‘Ataa’ said: "Whoever missed the ‘Eed (prayer) could offer another two Rak’ah prayer (instead)."
Eighth: Reciting the Takbeeraat (in the ‘Eed prayer) is a Sunnah (i.e., a recommended deed) which, if missed intentionally or out of forgetfulness, does not nullify the prayer, and this issue is agreed upon by the scholars. However, the one who leaves it is, undoubtedly, contradicting the Sunnah of the Prophet .
The Sermon after the Prayer:
It is from the prophetic Sunnah that the ‘Eed sermon should follow the ‘Eed prayer. Imaam Al-Bukhaari named one of the chapters of his Book: "The Chapter of the Sermon After the ‘Eed Prayer." Ibn ‘Abbaas said: “I offered the ‘Eed prayer with Allaah’s Messenger as well as Abu Bakr, ‘Umar, and ‘Uthmaan, and all of them, may Allaah pleased with them, offered the ‘Eed prayer before delivering its Khutbah (religious sermon).”
Ibn ‘Umar said: “The Prophet Abu Bakr, and ‘Umar used to offer the ('Eed) prayers before delivering its khutbah.”
---------------------------------------Source: The rulings of the two 'Eeds, by 'Ali Hasan Al-Athary
Saturday : 21/05/2005

The Prayer of seeking Allaah's Guidance (Salaat Al-Istikhaarah)

The Prophet was keen to teach the believers the Du’aa' (supplication) for Istikhaarah (seeking Allaah’s guidance). Jaabir narrated: "The Prophet would instruct us to pray for guidance in all of our concerns, just as he would teach us a chapter from the Quran. He would say: “If any of you intends to undertake a matter, then let him pray two supererogatory Ra’kahs (units of prayer) after which he should supplicate: "Allaahumma innee astakheeruka bi'ilmika wa astaqdiruka bi qudratika wa asáluka min fadhlikal-'Atheem, fa innaka taqdiru wa laa aqdir, wa ta'lamu wa laa a'lam, wa anta 'allaamul-Ghuyoob. Allaahumma in kunta ta'lam inna– and here he mentions his need – khayrun lee fee deenee wa dunyay wa 'aaqibatu amree wa 'aajilihi wa aajilihi faqdurhu lee wa yassirhu lee thumma baarik lee feeh, wa in kunta ta'lam inna haatha al-Amra sharrun lee fee deenee wa dunyay wa 'aaqibatu amree wa 'aajilihi wa aajilihi fasrifhu 'annee wasrifnee 'anhu waqdur lee al-Khayru haythu kaan thumma radh-Dhinee bih" (O Allaah! I seek Your counsel by Your knowledge and by Your power I seek strength and I ask You from Your immense favour, for indeed You are able while I am not and indeed You know while I do not and You are the Knower of the unseen. O Allaah! If You know this affair – and here he mentions his need – to be good for me in relation to my religion, my life, and end, then decree and facilitate it for me, and bless me with it; and if You know this affair to be ill for me towards my religion, my life, and end, then remove it from me and remove me from it, and decree for me what is good wherever it be and make me satisfied with such.)” [Al-Bukhaari]
The Benefits and Rulings of Istikhaarah:
1. This Hadeeth tells us the precise words with which to invoke Allaah for guidance. There is, therefore, absolutely no doubt left about how to seek guidance.
2. It is recommended to perform a two-Rak'ah prayer before the Istikhaarah Du’aa' (supplication) is recited. Imaam Ibn Abu Jamrah who was one of the early scholars, stated: "The wisdom behind the performance of the two-Rak'ah prayer before supplicating lies in the fact that the purpose of Istikhaarah is to achieve success, both in this life and in the Hereafter. For this purpose, the servant needs to knock at the door of the King (i.e., Allaah) and nothing is better and more effective in this regard than praying to and glorifying Allaah and showing one’s need for His bounty and constant assistance.”
3- The believer should then praise Allaah Almighty as He deserves to be praised, for Allaah loves that His servants do this.
4- An important rule for any Du’aa' is that one should ask Allaah by His sublime Attributes; he should select that attribute which reflects Allaah’s power and ability to do the thing being asked of Him; one should therefore supplicate by saying, for example: ‘O Razzaaq (i.e., Provider)! Sustain me.”
5- As with every Du’aa', the supplicant should have humility before His Lord. The slave recognises that Allaah alone can do everything and that there is no strength or power except His, and that he is utterly helpless without His Lord’s help.
6- The Prophet would teach his companions to begin their supplications by asking Allaah for benefit and safety in their religion, for indeed nothing is more precious than that and no calamity worse than its loss.
7- The Companions were extremely diligent in performing Istikhaarah. The Prophet would teach his companions to pray for guidance in all of their concerns, just as he would teach them a chapter from the Quran. Imaam Ibn Hajar stated that this shows the great importance of consulting Allaah through supplication because it was mentioned here, in the same breath, with the importance and necessity of reciting the Quran in prayer.
What matters should Istikhaarah be performed for?
The Hadeeth states that we should consult Allaah about all matters. Imaam Ibn Abu Jamrah stated: "This is a general statement pertaining to something specific. Istikhaarah should not be about things understood to be an obligation, nor about things that are known to be Haraam (forbidden). For example, Salaat, (Prayer), is compulsory and so we should not ask Allaah whether to perform it or not; when Allaah and His Messenger have made something clear to us we must accept it completely."
Allaah confirms this by saying (what means): “It is not for a believing man or a believing woman, when Allaah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair.” [Quran 33:36]
This tells us that before we act, we should find out the Islamic position regarding it and then comply accordingly. Istikhaarah is performed for matters where we have a choice, (such as marrying a particular person, buying a car, etc…) regardless of whether they are small or big matters or whether one finds them to be good or not. Yet some people only resort to Istikhaarah when they are confused about a matter; if they see good in it, they proceed, relying on their own judgement, thus forgetting the Sunnah.
What does one do after performing Istikhaarah?
Once the Muslim has consulted his Creator about a particular matter through Istikhaarah, he should proceed to undertake what he is content with, relying on Allaah to achieve his purpose, fully convinced that whatever Allaah wills happens, and whatever He does not will, never happens.
It is not a condition that after Istikhaarah has been made, one should expect a dream relating to something unusual happening, even though Allaah may choose to make such things occur. Therefore, Istikhaarah is, in essence, a form of faith-education, after which the Muslim should proceed to undertake a matter with full confidence of his success, having consulted his Creator in whom he has full confidence and trust.
Thereafter, even if he faces difficulties, he never loses faith in the wisdom of Allaah, because as a Muslim he does not see success merely in worldly terms, for he is more concerned with the rewards and blessings of the Hereafter. Part of his faith is the belief that calamities may be of benefit to him in the sense that Allaah forgives his sins if he is patient through them. When the believer reaches this level of understanding of Istikhaarah and the results it brings about, his satisfaction will be great, as will be his contentment and perseverance, Allaah willing, since he fully believes, having consulted his Creator, that whatever the situation is, it is his Lord’s chosen one.
This increases his faith and he will never feel regret for anything he misses in life, nor will he indulge in the use of the expression: “If only this or that happened…” This level of understanding is subsequently reflected in his personality to such an extent that he will always appear firm and self confident.
These etiquettes are derived from the aforementioned Hadeeth, which many Muslims have unfortunately turned their backs to in lethargy and absent mindedness.---------------------------------------Source: Al-Manar Magazine
Saturday : 21/05/2005

Combining two prayers

It is allowed for a person to combine the Thuhr (noon) and 'Asr (afternoon) prayers, or the Maghrib (sunset) and 'Ishaa' (night) prayers, during the time of either prayer, if he is in one of the following circumstances:

1. Combining two prayers at 'Arafah and Al-Muzdalifah:
When one is performing Hajj, he should combine the Thuhr and 'Asr prayers during the time of the Thuhr prayer at 'Arafah, and the Maghrib and 'Ishaa' prayers during the time of the 'Ishaa' prayer at Muzdalifah, following the example of the Prophet .

2. Combining two prayers while travelling:
It is permissible to combine the Thuhr prayer with the 'Asr prayer and also the Maghrib prayer with the 'Ishaa' prayer during the time of either one of them while on a journey; this is regardless of whether the person is physically travelling or has made a temporary break in his journey.
Mu'aath reported that while the Prophet was in Tabook, the sun had passed its meridian and he combined the Thuhr and 'Asr prayers before starting his journey. If he started his journey before the sun passed its meridian, he would delay the Thuhr prayer until the time when he stopped for the 'Asr prayer. He would do likewise for the Maghrib prayer: If the sun set before he began his journey, he would combine the Maghrib and 'Ishaa' prayers at that time, and if he began it before the sun had set, he would combine them at the time of 'Ishaa'. [Abu Daawood and At-Tirmithi]
Kurayb reported that Ibn 'Abbaas said: "Shall I not inform you of the prayer of the Prophet during a journey?" We replied: 'Indeed!' He said: 'If the sun passed its meridian while he had stopped, he would combine the Thuhr and 'Asr prayers before remounting (i.e., moving on). If the sun had not passed its meridian while he had stopped (i.e., before breaking camp), he would travel until the time of the 'Asr prayer and would combine the Thuhr and 'Asr prayers at that time. If the sun set while he had stopped, he would combine the Maghrib and 'Ishaa' prayers. If that did not occur while he had stopped, he would ride on until 'Ishaa' time and then combine them." [Ahmad]

3. Combining two prayers during rainfall:
Al-Athram recorded in his Sunan that Abu Salamah Ibn 'Abdur-Rahmaan said: "It is a Sunnah to combine the Maghrib and 'Ishaa' prayers when it is raining." Al-Bukhaari recorded that the Prophet combined the Maghrib and 'Ishaa' prayers on a rainy night.

4. Combining two prayers due to illness and other reasons:
Ahmad, Qaadhi Husayn, Al-Khattaabi, and Al-Mutawalli of the Shaafi'i school are of the opinion that it is allowed to combine two prayers, either during the time of the earlier or later prayer, due to illness, as this represents a greater hardship than rain. An-Nawawi, may Allah have mercy on him, said: "This is a strong opinion based on (sound) evidence." Ibn Qudaamah from the Hanbali school said in Al-Mughni it is stated: "The illness which permits one to combine the prayers is the one which would otherwise cause hardship and more weakness (if the person who is suffering from it prayed each prayer separately)."
The Hanbali school is the most accommodating in this regard as it allows one to combine the Thuhr and 'Asr prayers and the Maghrib and 'Ishaa' prayers, at the time of the early or later prayer, for one who is ill as well as for the woman who is breast-feeding and will therefore face hardship in cleaning her dress for every prayer; for the woman who is plagued by a prolonged flow of blood; a person who has urinary incontinence; the one who cannot find the means to purify himself or herself; and one who fears for his life, property, or family.

5. Combining two prayers due to some pressing need:
Imaam An-Nawawi wrote in his commentary on the book of Imaam Muslim : "The majority of scholars are of the opinion that it is allowed for the resident to combine prayers due to some pressing need. This is supported by the statement of Ibn 'Abbaas : 'The Prophet combined his prayers because he did not want to put his Ummah (nation) to hardship, and not because of illness or any other reason."' Also, Imaam Muslim stated: "The Messenger of Allaah combined the Thuhr and 'Asr and then the Maghrib and 'Ishaa' prayers (all) in Madeenah, without there being any danger or rain." Ibn 'Abbaas was asked: "What did he desire by that action?" He replied: "He did not want any hardship for his Ummah." Imaams Al-Bukhaari and Muslim recorded from him that the Prophet prayed seven Rak'ahs (units of prayer) and eight Rak'ahs, i.e., the Thuhr and 'Asr together and the Maghrib and 'Ishaa' together, in Madeenah.
Imaam Muslim also recorded from 'Abdullaah Ibn Shaqeeq that 'Abdullaah Ibn 'Abbaas addressed the people one day after the 'Asr prayer and continued until after the sun had set and the stars began to appear (i.e., beyond the time of Maghrib). The people said to him: "The prayer! The prayer!" - and a man from the tribe of Taym in particular was continuously repeating this. Ibn 'Abbaas exclaimed: "Are you teaching me the Sunnah?" Then he said: "I saw the Messenger of Allaah combining the Thuhr and 'Asr as well as the Maghrib and 'Ishaa' prayers." 'Abdullaah Ibn Shaqiq commented: "I felt some uneasiness in my heart about what he had said, so I went to Abu Hurayrah to ask him about that, and he confirmed what Ibn 'Abbaas had said."

6. The validity of combined prayers after their legal excuse ceases to exist:
In Al-Mughni it is stated: "If someone combines and performs both prayers at the time of the earlier prayer and then his reason for doing so ceases to exist after he has completed the prayer and before the time of the next prayer begins (the next prayer being the one that he had just prayed during the earlier time), then what he has done is sufficient for him and he needs not repeat the second prayer at its proper time. Since he performed the prayer in a proper manner, he is free from any extra obligation due to that action. He fulfilled his obligation during a circumstance in which he had a legal excuse, and his action is not invalidated by the fact that this excuse no longer exists. This is similar to the case of a person who performs Tayammum (dry ablution) and then finds water after he finishes prayer."

7. Prayer on board a ship, train or plane:
Prayer on a ship, train, plane, and so on, is valid and there is no disliking for such an act as it makes life easier for the one performing it. Ibn 'Umar said: "I asked the Prophet about prayer on ships and he replied: "Pray standing upon them unless you fear that you will drown (due to the ship capsizing)."" [Ad-Daaraqutni and Al-Haakim]
'Abdullaah Ibn Abi 'Utbah reported: "I accompanied Jaabir Ibn 'Abdullaah, Abu Sa'eed Al-Khudri and Abu Hurayrah on a boat, and they prayed standing in a congregation, with one of them as their Imaam, although they could have gone ashore (if they had so desired)." [Sa'eed Ibn Mansoor]
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Source: Fiqh Us-Sunnah, by As-Sayyid Saabiq
Wednesday : 20/04/2005

The call to prayer ('Athan and 'Iqamah)

In Arabic, the word ‘Athaan’ is to call or to inform. Religionsly, it is a call made to inform people that the time of the prayer has begun. It is obligatory for the congregation in the mosque while for individuals praying alone at home, for example, it is a highly preferred act. It begins by proclaiming the greatness and oneness of Allaah and the denial of disbelief and polytheism, testifying to the messengership of Muhammad and then calling to a prosperity which is everlasting, pointing to the return to Allaah.
The ‘Iqaamah’ is the second and final Call to Prayer and is uttered immediately before the beginning of the obligatory prayer indicating that it is actually time to perform the prayer. Its Story
The ‘Athaan’ was made part of ‘sharee’ah’ (Islamic jurisprudence) during the first year of the Muslims’ migration to Madeenah. Before its legislation, Muslims used to agree about fixed times for congregational prayers. Even still, they sometimes found it difficult to remember the exact timings.
One day, The Messenger of Allaah and the Muslims discussed the matter of calling the people to prayer at the exact time. Some suggested the use of a bell like the Christians, others suggested the use of a horn like the Jews, but ‘Umar suggested sending someone to announce the prayer.
Then Allaah's Messenger agreed to use a bell, but he was not happy to use it because of its similarity with the Christians. After the Prophet had ordered a bell to be made so that it could be struck to gather the people to Prayer, a companion, Abdullaah Ibn Zayd Ibn Abd Rabbih said: "I was sleeping when I saw a man carrying a bell in his hands, and I said: "Slave of Allaah, will you sell this to me?" When he asked what I would do with it? I replied that we would use it to call the people to Prayer. He said: "Shall I not guide you to something better than that?" I replied: "Certainly," he told me to say the ‘Athaan’ (and he told me its wording).When I told Allaah's Messenger in the morning what I had seen, he said: "It is a true vision, ‘Inshaa’Allaah’, so get up along with Bilaal, and when you have taught him what you have seen, let him use it in making the call to Prayer, for he has a stronger voice than you." So, I got up along with Bilaal and began to teach it to him, and he used it in making the call to Prayer. ‘Umar Ibn Al-Khattaab heard this when he was in his house, and came out trailing his cloak and said: "Allaah's Messenger, by Him Who has sent you with the truth, I have seen the same thing (during sleep) as has been said." To this Allaah's Messenger replied: ‘Praise be to Allaah!’" [Ahmad, At-Tirmithi] Its Excellence and virtues
Many Prophetic narrations describe the virtues of the ‘Athaan’ and the one who calls it. The Prophet said: “If the people knew what was in the ‘Athaan’ (of virtues and rewards) and the first row (i.e. the first line in congregational prayer), and that they could not get it except by drawing lots, they would draw lots…” [Al-Bukhaari]
The Prophet also said: “Your Lord, the Exalted, says: “Look at my slave there who makes the call to Prayer and establishes the Prayer out of fear of Me. I have forgiven My slave and have allowed him to enter Paradise.” [Ahmad, Abu Daawood and An-Nasaa’i]
The Text of the ‘Athaan and ‘Iqaamah
The text of the ‘Athaan’:
Allaahu akbar, Allaahu akbar,
Allaahu akbar, Allaahu akbar.
Ashhadu allaa ilaaha illallaah,
Ashhadu allaa ilaaha illallaah.
Ashhadu anna Muhammadar-rasoolullaah,
Ashhadu anna Muhammadar-rasoolullaah.
Hayya ‘alas-salaah,
Hayya ‘alas-salaah.
Hayya ‘alal-falaah,
Hayya ‘alal-falaah.
Allaahu akbar, Allaahu akbar.
La ilaaha illallaaah.
(Allaah is the greatest, Allaah is the greatest.Allaah is the greatest, Allaah is the greatest.I bear witness that there is no deity (worthy of worship) but Allaah.I bear witness that there is no deity (worthy of worship) but Allaah.I bear witness that Muhammad is Allaah's Messenger.I bear witness that Muhammad is Allaah's Messenger.Come to the prayer, Come to the prayer.Come to prosperity, Come to prosperity.Allaah is the greatest, Allaah is the greatest.There is no deity (worthy of worship) but Allaah.)
The text of ‘Iqaamah’:
Allaahu akbar, Allaahu akbar,
Ashhadu allaa ilaaha illallaah,
Ashhadu anna Muhammadar-rasoolullaah,
Hayya ‘alas-salaah,
Hayya ‘alal-falaah,
Qad qaamatis-salaah, qad qaamatis-salaah
Allaahu akbar, Allaahu akbar.
La ilaaha illallaah.
(Allaah is the greatest, Allaah is the greatest.I bear witness that there is no deity (worthy of worship) but AllaahI bear witness that Muhammad is Allaah's Messenger.Come to the prayer, come to prosperity.Prayer is to begin, prayer is to begin.Allaah is the greatest, Allaah is the greatest.there is no deity (worthy of worship) but Allaah.)
As for At-Tathweeb (Saying “Prayer is better than sleep”), it is part of the morning ‘Athaan’ to say twice, ‘as-salaatu khayrun minan-nawm (prayer is better than sleep) after Hayya ‘alal-falaah, Hayya ‘alal-falaah.
What the Listener says during ‘Athaan’ and ‘Iqaamah
It is preferred that whoever is listening to the ‘Athaan’ should repeat it with the caller saying his exact words, except for the two “hayya ‘alas-salaah, hayya ‘alal-falaah” phrases, after which he should say instead “laa hawla wa laa quwwata illaa billaah” (there is no power or might save with Allaah.)
Everyone who hears the call can repeat it, whether clean or unclean, in a state of post-sexual uncleanliness or menstruating and so on, as it is a remembrance (Thikr). Those who can not do so are the ones who are praying, who are relieving themselves, or are having sexual intercourse.
As for the ‘Iqaamah’, it is preferred that the one who hears it repeats the words, except “qad qaamatis-salaah.”
Supplications after ‘Athaan
The Prophet said: “Supplications (offered) in between the (two) calls for prayer (i.e. Athaan and Iqaamah) will never be rejected." The companions said: "O Prophet of Allaah! What should we say?" He said: "Ask Allaah the Almighty, to grant pardon (and good health) in both this life and the hereafter."
Allaah's Messenger said: “Any person who, on hearing the Athaan, supplicates: “Allaahumma rabba haathihid-da‘watit-taammati was-salaatil-qaa’imati, aati Muhammadan al-waseelata wal-fadheelata wab‘ath-hu maqaaman mahmudanal-lathee wa‘adtahu. (‘O Allaah! Lord of this complete prayer of ours. By the blessing of it, give Muhammad (), his eternal rights of intercession, distinction and highest class (in Paradise). And raise him to the promised rank You have promised him,’ then he will assured of my intercession on the Day of Judgement.)” [Al-Bukhaari]
Monday : 21/06/2004

Pilgrimage: the fifth pillar of Islam

Pilgrimage was ordained in the sixth year after the migration of the Prophet . It suffices for a pilgrim to do it once in a lifetime, and performing it more than once is voluntary.
A Pilgrim whose Hajj is accepted by Allaah is given the good tidings that he would return with all his sins being forgiven. The Prophet says: “He who performs Hajj with no obscenity or evil practices will come out from all sins as a newly born baby.” [Al-Bukhaari and Muslim].
In this article, we will guide you through the steps of pilgrimage and try to be as brief as possible without leaving anything important out or un attended.
The Meeqaat:
Upon arriving at the Meeqaat (the place from where a pilgrim assumes the state of Ihraam), perform Ghusl (a ritual bathe), perfume yourself, but not your pilgrimage garments, and put the two-piece garment on with no headgear. The garments should not be form-fitting. One piece to cover the upper part of the body, and the second to cover the lower part. The woman's Ihraam (i.e. garment of pilgrimage) is any decent, loose garment that covers her entire body and that fulfills all Islaamic conditions of Hijaab, while exposing her face, hands and not using any perfumes. If the time comes for obligatory prayer whilst assuming Ihraam, you should perform it. If not, you can pray two voluntary Rak'ahs after ablution.
You should initiate the state of Ihraam by proclaiming the type of Hajj you intend to perform. For Hajj Al-Ifraad you should say: "Labbayka Allaahumma Hajjan". For Hajj Al-Qiraan you should say: "Labbayka 'Umratan wa Hajjan". For Hajj At-Tamattu' you should say: "Labbayka 'Umrah". After concluding his 'Umrah, one goes back to normal (no Ihraam restrictions). Then, you repeat the supplication of Hajj, called Talbiyyah, saying: "Labbayka Allaahumma labbayk. Labbayka laa shareeka laka labbayk. Innalhamda wna-n'imata laka walmulk, laa shareek lak".

When you are in a state of Ihraam, you are not allowed to do any of the following: wear any form-fitting clothes, cut or shave hair from any part of the body, use perfumes on the body or clothes, clip your nails, engage in hunting, eat game meat (unless it was not exclusively hunted for him or another pilgrim), contract a marriage or have sexual intercourse and all matters leading to it. As for a woman pilgrim, she is forbidden to wear a Niqaab (i.e. a veil that is tied on the face), or gloves. However, in the presence of men she draws down a veil from her head to cover her face.
Arriving in Makkah:
Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot and say: "Bismillaah, Allaahumma Salli 'Alaa Muhammad, Allaahumma Ighfirli waftahli Abwaaba Rahmatik. (In the name of Allaah! O Allaah! Exalt the mention of your Messenger. O Allaah! Forgive my sins, and open the gates of your mercy for me)." You should enter in a manner expressing humility and gratitude to the blessings He conferred upon you.
Before performing Tawaaf (i.e. circumambulation), make sure that the sheets of Ihraam are in Idh-Dhibaa' position (to wrap the upper sheet of Ihraam below the right arm and hang over the left shoulder so that the right shoulder is uncovered), this is done exclusively during Tawaaf.
Start Tawaaf from the Black stone keeping the Ka'bah to your left. Kiss the Black Stone if possible, touch it with your right hand if possible, otherwise just point at it with your right hand, without harming others, saying: "Bismillaah, Allaah-u-Akbar". Then immerse your self in remembrance of Allaah, supplication and asking for forgiveness.
Hasten during the first three rounds of Tawaaf and walk during the remaining four. This fast walking is called Ramal.
Touch the Yamani Corner with your right hand whenever you pass by it if possible, without kissing it; if touching it is not possible, do not point at it. While you are passing between the two corners, it is recommended to say: "Rabbanaa Aatinaa Fid-Dunyaa Hasanatan Wa fil-Aakhirati Hasanatan Wa Qinaa 'Athaabannaar".
Circumambulate the Ka'bah for seven times starting from the Black Stone and ending by it; saying Allaah-u-Akbar whenever you are parallel to it. After Tawaaf, cover your right shoulder again, go to Maqaam Ibraaheem (Ibraaheem's station) and recite: "Wattakhithoo Min Maqaami Ibraaheema Musallaa" [Al-Baqarah: 125] you should recite this in Arabic if you know how, otherwise just perform two Rak'ahs behind it (if possible or anywhere in the mosque when crowded). Recite chapter 109 of the Quran in the first Rak'ah and chapter 112 in the second.
Ascend Mount As-Safaa and recite (in Arabic only): "Inna As-Safaa Wal-Marwata Min Sha'aa'irillaah" [Al-Baqarah: 157]. After this you say: "I begin with what Allaah began with." Face the Ka'bah and raise your hands in supplication saying thrice: "Laa Ilaaha Illallaah wahdah, Anjaza Wa'dah, Wa Nasar 'Abdah, Wa Hazamal-Ahzaab Wahdah." Then supplicate for your self.
Descend from As-Safaa and head to Al-Marwah, when you reach the two green signs, increase your pace between them and run. Then return to your normal pace until you reach Al-Marwah. Immerse your self in remembrance of Allaah praying to him whilst walking.
Upon reaching Al-Marwah, ascend it, face the Ka'bah and say as you've said on As-Safaa. Thus you have fulfilled one lap of seven. Going back to As-Safaa, walk calmly and hasten on reaching the aforementioned green sign. The same steps are repeated in each of the seven laps.
Shaving the Head or Trimming the Hair:
After Sa'y, (i.e. walking between As-Safaa and Al-Marwah seven times) if you are performing Hajj At-Tamatt'u it is preferable to trim (and not shave) your hair and with this you end your 'Umrah rites. At this stage, the prohibitions of the state of Ihraam are lifted and you can resume your normal life. If you are performing Hajj al-Qiraan or al-Ifraad, you remain in the state of Ihraam and this Sa'y suffices you from having to do it at the end of Hajj.
The Tarwiyyah Day:
On the 8th of Thul-Hijjah, a Pilgrim performing Hajj At-Tamatt'u should assume Ihraam again from where he is staying, saying: "Labbayka Allaahumma Hajjan".
It is better to leave for Minaa in the morning. In Minaa, the pilgrims pray Thuhr, 'Asr, Maghrib and 'Ishaa' of the 8th and Fajr of the 9th ('Arafah day). Thuhr, 'Asr and 'Ishaa' are shortened to two Rak'ahs, but are not combined. One should increase remembrance of Allaah and supplication, and repeat Talbiyyah.
Departure to 'Arafaat:
On the 9th of Thul-Hijjah. ('Arafaah day), you stay in 'Arafaat until sunset. It is preferable to pray Thuhr and 'Asr at 'Arafaat, shortened and combined during the time of Thuhr. Make sure that you stay within the boundaries of 'Arafaat, not necessarily standing on the mountain of 'Arafaat. You should spend most of the day glorifying Allaah, supplicating and asking forgiveness, raising your hands in supplication as did the Prophet .
Leaving for Muzdalifa:
After sunset, on 'Arafah day, quietly and reverently leave for Muzdalifah in compliance with the advice of the Prophet . In Muzdalifah, the pilgrim combines Maghrib and 'Ishaa' prayers, shortening the 'Ishaa' prayer to two Rak'ahs. Spend the night in Muzdalifah to perform the Fajr prayer of the next day. Then you should immerse yourself in remembrance of Allaah praying to Him.
Stoning Jamartul-'Aqabah:
Before sunrise, head to Minaa to throw the pebbles. Walk calmly, repeating Talbiyyah throughout the way. When you reach Jamratul-'Aqabah, stop saying Talbiyyah and stone the seven pebbles saying: "Allaah-u-Akbar" at each throw.
The end of the First Phase of the State of Ihraam:
After stoning Jamratul-'Aqabah, the pilgrim goes to slaughter his sacrifice himself or he appoints somebody else to do it. He eats of it and feeds the poor. The final rite on the tenth day is to shave your head or shorten it. Shaving the head is more rewarding. For women, the length of hair to be cut is that of a fingertip. Stoning Jamraul-'Aqabah, and shaving the head or trimming the hair symbolize the end of the first phase of the state of Ihraam and the lifting of its restrictions, except for sexual intercourse with one's spouse.
Tawaaf Al-Ifaadhah:
After performing all the aforementioned steps, go to Makkah to perform Tawaaf Al-Ifaadhah by circling the Ka'bah seven times and praying two Rak'ahs behind Maqaam Ibraaheem, without causing any harm to Muslims, otherwise any where in the Haram. Then perform Sa'y between As-Safaa and Al-Marwah if you are performing Hajj At-Tamatt'u, or if you are performing Hajj al-Qiraan, or al-Ifraad and did not perform it with your first Tawaaf. After Tawaaf Al-Ifaadhah the state of Ihraam ends and all restrictions are lifted, including sexual intercourse with one's spouse. Tawaaf Al-Ifaadhah can be delayed until the days spent in Minaa are over.
Spending the Night at Minaa:
After Tawaaf Al-Ifaadhah you should return to Minaa and spend the days of Tashreeq there (11th, 12th and 13th of Thul-Hijjah). The first two nights are an obligatory rite of Hajj and must be fulfilled and the third one is optional.
Stoning:
During each of the days of Tashreeq, stone the three stone pillars called "Jamaraat" (small, medium and Jamratul-'Aqabah) saying: "Allaah-u-Akbar" with each throw of the seven pebbles, stoned successively at each pillar. The time of stoning the three Jamaraat is after zenith. It is commendable, after stoning the first Jamarah and the second Jamarah, to face the direction of the Qiblah and supplicate to Allaah. After Stoning the largest Jamarah (Jamaratul-'Aqabah), do not stop for supplication.
Farwell Tawaaf:
The farewell Tawaaf is the final rite of Hajj. When you intend to go home, go to Makkah and perform the Farewell Tawaaf around the Ka'bah. However, women in their menstrual or postnatal period are exempted from this Tawaaf.
Monday : 28/08/2006

Zakaatul-Fitr and the 'Eed

Zakaatul-Fitr
Zakaatul-Fitr is an obligatory charity on every Muslim at the end of the month of Ramadan. Ibn 'Umar said: "The Prophet, sallaallahu alayhi wa sallam, enjoined the payment of one Sa'a (a volume measure corresponding approximately to the volume of 5 lb) of dates or one Sa'a of barley as Zakaat al-Fitr on every Muslim, young and old, male and female, free and slave." [Al-Bukhaari and Muslim]
The purpose of Zakat al-Fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. It also helps the poor and the needy. Ibn 'Abbaas said: "The Messanger of Allah, sallaallahu alayhi wa sallam, enjoined Zakaat al-Fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy." [Abu Daawood and Ibn Maajah]
The Amount of Zakaatul-Fitr
As the first hadeeth indicated, the amount of Zakaatul-Fitr is one Sa'a. Sa'a is a volume measure corresponding approximately to the volume of 5 lb of good wheat. The material of the Zakaat can be either dates, barley, wheat, rice, corn or similar items considered as basic foods. Abu Sa'eed, may Allaah be pleasdd with him, said: "We used to give for Zakaatul-Fitr on behalf of every child, aged person, free man or slave during the lifetime of the Messanger of Allaah, sallaallahu alayhi wa sallam, one Sa'a of food, or one Sa'a of dried yogurt, or one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins." [Al-Bukhaari and Muslim]
The Time for Zakaatul-Fitr
Zakaatul-Fitr has to be paid by the end of Ramadhaan. There are two times to pay Zakaatul-Fitr. Either one or two days before 'Eed as 'Umar used to do, or the day of 'Eed before the 'Eed prayer. Ibn 'Umar reported that the Prophet, sallaallahu alayhi wa sallam, ordered them to pay Zakaatul-Fitr before they go out to perform the 'Eed prayer. If Zakaatul-Fitr is paid after the 'Eed prayer, it will only be considered as regular charity. The Prophet, sallaallahu alayhi wa sallam, said: "If one pays Zakat al-Fitr before the Salat, it is considered an accepted Zakat, if he pays it after the Salat, it is considered an ordinary charity." [Abu Daawood]
Zakaatul-Fitr is to be given to the same eight categories or people as in the other types of Zakat. Some scholars say that the poor and the needy are the most deserving ones since the Prophet, sallaallahu alayhi wa sallam, said that it had "...the purpose of providing food for the needy."
'Eed al-Fitr
Playing, recreation, and eating on the day of 'Eed:
These are permissible as log as they stay within the acceptable bounds of Islam. Anas said: When the Prophet, sallaallahu alayhi wa sallam, came to Al-Madeenah, they had two days for amusement. The Prophet, sallaallahu alayhi wa sallam, has exchanged these days for two better days: the day of breaking the fast and the day of sacrifice. [An-Nasaa'i and Ibn Hibbaan]
Taking women and children to the prayer area:
The Prophet sallaallahu alayhi wa sallam, used to take his wives and daughters to the two 'Eeds. Umm Atiyah, may Allaah be pleasd with her, said: "We were ordered to go out with the single and menstruating women to the two 'Eeds in order to witness the good and the supplications of the Muslims. The menstruating women though would stay away from the prayer area." [Al-Bukhaari and Muslim]
Going to the prayer area:
The Prophet, sallaallahu alayhi wa sallam, used to go to the prayer area on foot. Jaaber narrated: "On the days of 'Eed, the Prophet, sallaallahu alayhi wa sallam, would go to the prayer area by one route and come back by another route." [Al-Bukhaari]
Eating before going to the prayer area:
Since 'Eed al-Fitr is the day on which Muslims break their Ramadhaan fast, it is preferable to eat before going to the 'Eed prayer. It is a Sunnah of the Prophet, sallaallahu alayhi wa sallam, to eat an odd number of dates before going to pray Salaat al-'Eed. Anas reported: "The Prophet, sallaallahu alayhi wa sallam, would not go out on the day of 'Eed al-Fitr without eating an odd number of dates." [Al-Bukhaari]
Preparation for 'Eed prayer:
It is preferred to make Ghusl (take a bath), wear one's best clothes and, for men, to put perfume before going to Salaat al-'Eed. Ibn Al-Qayyim said: "The Prophet, sallaallahu alayhi wa sallam, used to wear his best clothes for the 'Eed prayers and he had clothes that he reserved for the two 'Eeds and Jumu'ah."
Making Takbeer:
Takbeer starts from the night of 'Eed's eve until the Imaam comes out to start the prayer. Allaah Says (which means): "Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah (i.e., say Takbeer) for that [to] which He has guided you; and perhaps you will be grateful." [Quran; 2: 185] The form of takbeer is related by 'Umar and Ibn Mas'ood: "Allahu Akbar, Allahu Akbar, La illaha illallaah. Allahu Akbar. Allahu Akbar wa lillaahil-hamd."
Congratulating each other:
It has been narrated that when the Prophet's companions met each other on the 'Eed day, they would say to each other: "May Allah accept from us and from you." [Ahmad]
Adapted from Al Jumu'ah Magazine
Tuesday : 12/09/2006

The Prophet's acts of worship during Hajj -II

4- Heeding Allaah's hudood (limits)
Heeding Allaah's limits is the highest degree of piety. It is an indication of true belief, and a sign of perfect submission to Allaah. The Prophet more than anyone else, was a strict observant of Allaah's limits. He was the most devout of all, and used to glorify Allaah's sanctities more than any one else, as was seen on many occasions during Hajj. For example, when he offered Hady, out of consideration for his companions he did not end his Ihraam, although he ordered those who did not offer Hady to end theirs, and to perform Umrah simultaneously with the Hajj. However, having interpreted his order merely as a non-obligatory permission, they kept their Ihraam. Expressing their desire to stay in the state of Ihraam, some of them said "Do we come to 'Arafah after having sex with our wives?" Upon hearing this, the Prophet responded: "You know for sure that I am more devout, more truthful, and more righteous than any of you. Yet, had I not offered Hady, I would have ended my state of Ihraam. You, therefore, should end your state of Ihraam." [Al-Bukhaari]
5- His tranquility and submission to Allaah
Presence of the heart, and submissiveness to Allaah, Almighty, can be attained only through tranquility and strict discipline of the senses. The outer appearance in this regard, is an indication of the inner reality. In his Hajj, the Prophet combined both elements: Firstly, he attained a presence of the heart. Nothing could divert his attention away from his rituals, or from showing submission and humility to Allaah. Standing with his hands raised close to his chest, he privately offered his supplication for extended periods of time. Secondly, all of the Prophet's senses were full of submission and surrender to Allaah, Almighty. He would walk quietly in reverence and tranquility going about his rituals. Jaabir reported: "The Prophet performed Al-Ifaadhah in tranquility." [Al-Bukhaari] Ibn 'Abbaas reported that as he and the Prophet were moving together on the Day of 'Arafah, they heard loud noises, clattering and roars of camels. The Prophet then pointed his whip at the people and said: "Be quiet; haste is no indication of righteousness!" [At-Tirmithi]
6- Doing plenty of good deeds
Not only did the Prophet enjoined good, he was also keen on doing the same during the Hajj. This is manifest in his performance of all the favorable Hajj rituals. He performed Ghusl (ritual body wash) before assuming Ihraam, wore perfume upon assuming and ending it, [Al-Bukhaari], marked and garlanded the sacrificial animal, and frequently recited talbiyah aloud until he had cast the Jamaratul-'Aqabah ('Aqabah Stone). [Al-Bukhaari] He also started Tawaaf as soon as he entered the House, [Al-Bukhaari], walked briskly in Tawaaf, touched the two corners of the Ka'bah, offered two Rak'ahs of Tawaaf behind Maqaam Ibraaheem (Ibraaheem's station), [Muslim], supplicated Allaah on the hills of Safaa and Marwah, ran in the middle of the valley, supplicated upon touching the two corners and while throwing the jamaraat [Al-Bukhaari]. There are many other acts that he performed.
7- His moderation and equanimity
Islam encourages moderation and censures exaggeration. In fact equanimity was the most significant attitude of the Prophet in the Hajj. He abhorred exaggeration—he did neither too much nor too little. Two acts of worship can be stressed in this regard. Firstly, he adopted a happy medium between his acts of worship [Al-Bukhaari], and his responsibility as a leader of the Muslims. However, he did not neglect his duty to his wives and his household who needed care and affection. Secondly, he also took equal care of his body and soul. This is a very important point, as the awe-inspiring surroundings of the Hajj may compel many people to observe the spiritual and entirely forget the physical side of their being. The Prophet however, took very good care of his body. For example, on Tarwyah Day he moved closer to Mina in order to be near 'Arafah [Muslim]; slept during the nights of 'Arafah and Muzdalifah [Al-Bukhaari]; took breakfast on the Day of 'Arafah [Al-Bukhaari]; but did not offer supererogatory prayers [Muslim]. He took shelter in a dome made from camel hair erected especially for him, moved between the sacred sites [Al-Bukhaari], and performed some of the Hajj rituals riding on camelback [Muslim]. Furthermore, he even had someone who served and helped him. [Ibn Maajah]
8- Renouncement of the present life
The Prophet renounced the present life and rejected all that was not vital for the Hereafter. There are countless examples of his denunciatory attitude towards the present life. Listed are but a few:
He used an old, shabby camel saddled with a piece of velvet hardly worth four Dirhams (silver currency). He allowed Usaamah Ibn Zayd to ride behind him on his camel back from 'Arafah to Muzdalifah, and allowed Al-Fadhl Ibn 'Abbaas to ride behind him from Muzdalifah to Mina. [Al-Bukhaari]
Source: Al-Jumu'ah

The Prophet's acts of worship during Hajj -I
Saturday : 10/03/2007

Zamzam Water: The history & significance -III

The chemical analysis of Zamzam Water
Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of chemical analyses show that Zamzam Water is pure water, without color or smell, has a distinct taste, and its hydrogen exponent is 7.5, indicating that it is alkaline to some extent.
A study conducted in American laboratories showed that traces of thirty elements were identified in Zamzam water by means of energizing neutrons. Some of these elements scored less than 0.01.
After matching up the chemical analysis to international specifications, especially to the specifications of the World Health Organization (WHO), results proved the portability of Zamzam water as well as its beneficial effect on the body health. Additionally, sodium is very high in Zamzam water and the international specifications do not put a limit to the measurement of its composition.
Minerals
Percentages
Calcium
I98
Magnesium
43.7
Chloride
335
Sulfur
37o
Iron
o.I5
Manganese
o.I5
Copper
o.I2
This is an Analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (I4oo H.)
Zamzam water has also been treated by ultraviolet rays, and microbes have no place to survive in it, which means that Zamzam water preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more saline through evaporation, which is, with Allaah's might, good for the human body.
In conclusion, it becomes clear that we should believe in the Prophet's miracles and that he as described by Allaah (what meant): "Nor does he speak of (his own) desire. It is only Inspiration that is inspired." [Quran 53: 3-41]
Prophet Muhammad said: "Zamzam water is a lavish meal and a great healer," and, "Zamzam water is what one intends to drink it for." Thus, it is a Sunnah to Drink Zamzam water, wash with it, and splash it on a sick person.
The Benefits of Drinking Zamzam Water
Ibn 'Abbaas said: "The people of Makkah used to be the fastest when it comes to sprinting, and the most powerful when it comes to wrestling, but as soon as they stopped drinking Zamzam water, they started to suffer from a disease in their legs."
He also said that the Messenger of Allaah had said: "Zamzam water is what one intends to drink for. When one drinks it to be healed, Allaah heals him; when one drinks it be full, Allaah makes him full; and when one drinks it to quench his thirst, Allaah quenches it." [Ahmad and Ibn Maajah]
There is no doubt that drinking Zamzam water is very beneficial. Thus, dear brothers and sisters! One should drink Zamzam water because it is the best water on earth. Ibn 'Abbaas, may Allah be pleased with him, said that the Prophet had said: "The best water on earth is Zamzam water".
Ibn Khaytham said, "Ibn Wahb came to us suffering from an illness. We, then, paid him a visit and found out that he had Zamzam water. We said to him, 'If you taste this water, you will find it crude (salty).' Then, he said: 'I'll drink from it till I recover. I swear by the One Who owns my soul that it is in the Book of Allaah, 'Zamzam neither drains nor can by vilified.' It is in the Book of Allaah, `... It is the drink of the pious.' It is in the Book of Allaah, 'Priceless perfume.' It is in the Book of Allaah, ‘It is a lavish meal and a great healer.’ I swear by the One Who owns my soul that if anyone drink his full from it, he recovers.' [Sa'eed Ibn Mansoor and Al-Arzaqi]
All the above proves the authenticity of the narration: "Zamzam water is what one intends to drink for." Additionally, many Islamic scholars drank it and experienced its dazzling effects. For instance, Imaam Abu Haneefah drank from Zamzam water in order to be a knowledgeable scholar and he became the best among the scholars in his era.
Al-Bakri said: "I tried (Zamzam water) and sensed the truth about what had been said about it, and when I drank it, I had no doubt about its amazing effect."
It is also true that Imaam Shaafi'i felt its tangible results when he drank Zamzam water in order to be a knowledgeable person and a good arrow shooter, fitting nine out of ten targets at a time.
Al-Ajmi said that when drinking Zamzam water one should ask for forgiveness from sins, one may say: "O Allaah! It came to my knowledge that your Prophet said, 'Zamzam water is what one intends to drink it for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive me." Besides, when someone drinks it to be healed, it is good to say: "O Allaah! I am drinking it to be healed. O Allaah! Heal me."
The ruling of carrying Zamzam Water outside Makkah
Al-Imaam Al-Faarisi mentioned that it is permissible to carry Zamzam water outside Makkah according to the four juristic schools, and that it is even recommended by Imaam Maalik and Imaam Shaafi'ee .
'Aa'ishah also mentioned that the Prophet, salallaahu alayhi wa sallam, and herself used to do that. [At-Tirmithi]. Abu Hasan said: "The Prophet wrote to Suhayl Ibn 'Amr : 'If you receive my message at night, do not wait till the morning, and if you receive it in the morning do not wait till night; just immediately send me some Zamzam water.' Then, Suhail's wife with the help of his grandfather, Ayoob Ibn 'Abdullaah, and their maids carried Zamzam water at night…" [Abu Moosaa Al-Madeeni & Al-Azraqi]
Attaa stated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.
'Aa'ishah carried Zamzam in bottles for sick people. The Prophet also carried it in leather bags and used to pour it on the sick and give it to them as a drink. [Al-Faakihi]
Source: Al-Jumu'ah
Zamzam Water: The history & significance -I
Zamzam Water: The history & significance -II
Saturday : 10/03/2007

The Prophet’s treatment of the people during Hajj

The manner in which the Prophet treated his people during the Hajj is indeed astonishingly magnanimous. He educated and led the masses simultaneously. It is needless to say that his deeds always measured up to his teachings. Every thing he did was an indication of his greatness and nobility. Here are some examples:
1. Educating Muslims
Allaah sent the Prophet as an educator who would made people's lives and acts of worship easier. He undoubtedly, excelled in his mission. People bore witness that they had never experienced any type of education better than his. He publicly announced his intention to perform the Hajj, in order to give those who wished to accompany him the opportunity to prepare themselves for the journey. The crowds flocked to Madeenah, hoping to learn from the Prophet and to follow in his footsteps. [Muslim] Throughout the Hajj, he mingled with the pilgrims and appeared for the public all the times. [Muslim] Nobody was beaten or turned away from him [Ibn Maajah]. No one was mistreated or got hurt in his presence. [Muslim]
Having been keen on delivering the message in full, the Prophet used various methods of discourse and education. He reasoned with his people, urged them to learn, and made them listen to what he said and focus on what he did. He ordered Muslims to learn the Hajj rituals from him as he made it clear that it probably could be the last time he performed Hajj. [Al-Bukhaari] He asked the people to bear witness that he had delivered the message fully. On many occasions he would ask them: "Have I conveyed the message to you?" [Muslim] "We bear witness," they would reply, "that you have delivered the message, turned in the trust, and given exhortation." [Abu Daawood]
2. Iftaa’ (giving a religious verdict(
Iftaa’ was one of the important tasks performed by the Prophet in his Hajj. He gave religious verdicts concerning issues on which he was asked. One famous fatwa (verdict) of his was given to a woman from Khath'am tribe who asked him if she could perform Hajj on behalf of her aging father. "He cannot ride his camel," she said. "Perform Hajj on his behalf," the Prophet replied. [Al-Bukhaari] Furthermore, the answer he gave to anyone who asked about postponing or bringing forward the rituals due on Slaughter Day was "Do it, no problem." [Al-Bukhaari]
3. Preaching
Allaah sent Muhammad to simultaneously warn people and to give them good tidings. The Prophet excelled in preaching and in showing his followers the righteous path. He urged them to do good and prohibited them from doing wrong.
The Hajj offered ample opportunity for preaching. Time and again he would remind the Muslims of some important rules. [Ahmad] He tackled a number of vital subjects in his preaching. Here are some important examples:
He ordered people to observe righteousness and to be religious. He explained to them the deeds they should do in order to enter Paradise. "Obey your Lord," he said in one of his sermons, "Offer your five prayers, observe the fast in the month of Ramadhaan, give Zakaah (alms) due on your wealth, and obey your rulers so that you may enter Paradise." [Ibn Maajah]
He made it clear that we are each responsible for our own deeds on individual basis before Allaah. He said: "Nobody is held responsible for somebody else's sins. No father is held accountable for the sins of his child, and no child is held accountable for the sins of his father." [Al-Bukhaari]
He urged people to avoid disobedience and wrongdoing when performing their rituals. He asked them to occupy themselves with only that which is useful. "He who performs the Hajj without any wrong doing," the Prophet said, "will return free of all sins, like the day he was born." [Al-Bukhaari]
4. Unifying Muslims and warning them against trials and disunity
Despite all the feelings and emotions it represents for Muslims, the Hajj is a unique opportunity to unify and to warn the nation against trials and afflictions. The Prophet gave great attention to this point. For instance:
He declared that all Muslims are equal, and that Taqwa (fear of Allaah) is the only basis for discrimination among them. "Your Lord is One," the Prophet said, "Your father is one. No Arab is superior to a non-Arab, and no black person is superior to a red person, or a red person to a black person except in the way of fearing Allaah." [Muslim]
He ordered complete obedience to the righteous ruler who adheres to the Book of Allaah and to the Muslim congregation. In one of his sermons, he exhorted the nation "If a black slave were made your ruler," he said, "you should owe him allegiance and obedience provided that he adheres to the rulings of Allaah's Book." [Muslim]
At the same time, he warned against the intrigues of Satan saying "Satan has despaired of being worshipped by those who offer the prayer in the Arabian Peninsula, but not of scheming against them." [Ibn Maajah]
He also warned against introducing heresies into the religion. He said: "I am going to save people, and will be called upon to save people; I will say, ‘O Lord how about my companions?’ and He (Almighty) will reply: ‘You have no knowledge of what they introduced after your death.’” [Al-Bukhaari]
Further, he warned against all that may cause trials and dissention in Muslim society, such as fighting among Muslims. Having asked pilgrims to keep quiet, the Prophet said: "Never revert to disbelief after my death, killing each other." [Al-Bukhaari]
He warned people against indifference for Muslim's blood, possessions and other sanctities. In his sermons on the days of 'Arafah, Nahr (slaughter) and on the second day of Tashreeq, the Prophet warned: "Your blood, your possessions and your sanctities are all as sacred as this day of yours, as this month of yours, and as this land of yours." [Ahmad]
5. Preaching submission to Allaah and unifying the sources
Islam means total submission and humility to Allaah Alone on the one hand, and observance of the teachings of the Prophet on the other. Being a true Muslim requires undisputed submission to the divine revelation. The Hajj represents submission par excellence. It is a school of surrender to the will of Allaah. The Prophet told his companions to unite in following his example and emphasized the necessity for adhering to his teachings. "The Prophet is with us," Jaabir reported, "and the divine inspiration is being revealed to him. He knows best how to interpret it, and whatever he does, we will follow in his foot-steps." [Muslim] The outcome of this excellent education was enormously successful and blessed by Allaah, Almighty.
On many occasions, the Prophet ordered his companions to follow his example when he mentioned that it might well be the last time he performed Hajj. "Learn your rituals from me," he said:"I'm not sure that I will perform Hajj again." [Muslim]
In his sermon delivered on the Day of 'Arafah, the Prophet urged the pilgrims to hold on to the Quran and its teachings as the only way to deliverance from sins. "I have left you with the Quran," he said: "you will never go astray if you adhere to it." [Ibn Maajah]
The Prophet warned against following personal whims and introducing heresies into the religion. Addressing the pilgrims from the back of his she-camel at 'Arafah, he said: "I will beat you to the Hawdh (water fountain), and with your numbers I will compete with other nations. Do not let me down; I will be saving people, and will be called upon to save people. I will say ‘O Lord, what about my companions?’ Allaah (Almighty) will reply, ‘You have no knowledge of what they introduced after your death.’" [Mukhtasar As-Seerah]
Source: Al-Jumu'ah

The Prophet's successful leadership and benevolence during Hajj

Allaah, Almighty, gave the Prophet perfect moral values. He therefore fulfilled all the requirements of ideal benevolence and successful leadership. People came to him with open hearts. They raced to perform the Hajj with him when they learned of his intention to perform this important pillar of Islam. Everyone wanted to accompany him and be under his banner. Thus, some one hundred thousand pilgrims performed the Hajj with him. [Muslim] They all were desirous of following his example and of having first hand knowledge from him. The Prophet left a profound impression on their souls. He gave them the best guidance and for them he was an exemplary leader. In fact, he was the greatest leader and inspirer the world had ever seen. Following are just a few examples in this regard:
i) His modesty
Modesty is one of the attributes of good conduct for which Allaah rewards his servants. Abu Hurayrah narrated, "Allaah will elevate those who worship Him in humility." [Ibn Maajah] Modesty in fact, was an order from Allaah to the Prophet . Allaah Says (what means): "And lower your wing to the believers who follow you." [Quran, 2:215] Thus, the Prophet obeyed Allaah, and attained an unsurpassable degree of modesty. This was seen during his Hajj on different occasions:
He refused to receive any special treatment as he insisted on drinking from the same basin as everybody else, although people were dipping their hands into the water. "I don't want it," he said when they offered to bring him clean water, "Give me some of the water that people are drinking." [Al-Bukhaari]
He also allowed Usaamah Ibn Zayd to ride behind him in public from 'Arafah to Muzdalifah. [Muslim]
He stopped to listen to a woman from the public to answer her question. [Muslim]
ii) His mercy
During the Hajj, the Prophet's mercy for the people can be seen on many occasions:
The Prophet ordered those who did not offer Hady to end their state of Ihraam completely; this would permit them to have sex with their wives, to be dressed in their normal clothes, and to wear perfume. This was an act of mercy for the nation and alleviation of their burden. [Muslim]
He combined Asr (afternoon) and Thuhr (noon) prayers at 'Arafah, [Al-Bukhaari], and delayed his prayers when he per-formed Ifaadhah (moved) to Muzdalifah, [Al-Bukhaari], thereby making it easier for the people to perform the rituals. Indeed it would have been difficult for the pilgrims to dismount and unpack several times. In so doing, the pilgrims were able to halt their camels and put their belongings at the same spot where they spent the night.
The Prophet gave permission to the weak to perform Ifaadhah, (to leave) from Muzdalifah ahead of the rest of the pilgrims at night, right after the moon had set. Thus, they were able to perform their rituals easily and comfortably on Slaughter Day before the others. [Al-Bukhaari]
At the time when pilgrims went to spend the night in Mina, the Prophet permitted his uncle Al-'Abbaas to stay in Makkah to continue providing people with drinking water. [At-Tirmithi]
Further, he allowed shepherds to cast their Jimaar (pebbles) in one day instead of two after Slaughter Day. [Muslim]
Being merciful to his people, the Prophet would sometimes perform the rituals in a less favorable manner than they should ideally be performed. For example, he performed Tawaaf on his camel back and touched the Black Stone with a stick instead of kissing it or touching it with his hand. He did not perform Tawaaf or Sa'y on foot, which would have been better because he did not want people to be turned away or get hurt in his presence. [Muslim]
iv) His magnanimity
The good deeds of the Prophet as leader of the pilgrims during the Hajj were countless and evident for all around. Here are just few examples:
The Prophet was so generous in giving alms and charities, that he gave away the one hundred badanas (sacrificial camels)—including their meat, hides and coverings. [Muslim] He also donated in other charities on many occasions. [Al-Bukhaari]
The Prophet was so kind to the weak that he mentioned them in his exhortations. [Ahmad]
Committed to saving his people, the Prophet invoked Allaah at 'Arafah and Muzdalifah, to accept them and to forgive them their sins. [Ahmad] When asked by a pilgrim to invoke Allaah on his behalf, he offered a general invocation and said, "May Allaah forgive you all." [At-Tirmithi]
He spoke clearly and repeatedly to the pilgrims, giving them general information but without going into details. He dealt with the fundamentals of Islam, explained the grave sins and clarified some principles so that people would better understand them. [Al-Bukhaari]
v) His patience
During his Hajj, the Prophet showed all of the three types of patience simultaneously. He was most enduring in obeying Allaah's commands and offering sacrifices. He did it in complete relaxation, tranquility and submissiveness to Allaah. [Al-Bukhaari]
The Prophet was a most religious, most knowledgeable and most observant of Allaah's limits and never transgressed them. The patience and endurance he exhibited when he led the pilgrims without any sign of complaint or resentment is indeed commendable.
vi) His responsibilities
The Prophet was keen on perfecting submission and surrender to Allaah, and on performing the Hajj rituals perfectly. He was the leader of the pilgrims and in charge of their general unity and welfare. Additionally, he was the educator and guide of these massive crowds, teaching them good and warning them against evil. He was doing his utmost to convey his message and to explain Islamic rulings in a perfect manner.
vii) His leniency
The Prophet's leniency during the Hajj is exemplified on different occasions:
He took shelter in the shade and moved between the scared sites on camel back. Had he done otherwise, it would have been difficult for the Muslims to follow his example. [Muslim]
He also appeared publicly during the Hajj, so pilgrims had no difficulty in following in his footsteps and asking his opinion about whatever problems they had. [Abu Daawood]
He made matters easier for pilgrims, and never asked them to do anything beyond their capacity, whether in performing the rituals or in leading them and shouldering the responsibility for them. [Al-Bukhaari]
Moreover, he did not come near the Ka'bah after the Tawaaf of arrival until he had returned from 'Arafah, [Abu Daawood], and settled in Mina on the Days of Tashreeq. This leniency is clearly shown when he did not go to Haram until he was ready to leave Makkah. [Al-Bukhaari]
Further, he ordered his companions to be kind to themselves. Upon seeing a man walking and leading his badana (sacrificial camel), the Prophet said to him "Ride on it." "It is a badana (a camel intended as a ritual sacrifice)," the man replied." "Ride on it, woe to you," the Prophet said (woe to you) on the second or third time. [Muslim]
Source: Al-Jumu'ah

The Prophet's acts of worship during Hajj -I

Introduction
Hajj is one of the most prominent forms of worship in Islam. It is an embodiment of true following of the Prophet's example. Unfortunately, it has recently become apparent that too much emphasis is being placed upon rulings pertaining to common mistakes committed by pilgrims during Hajj, and to what validates or invalidates this major ritual. The fact that these rulings are indeed important, even necessary (since the validity of Hajj is largely contingent on them) has made people forget other equally important aspects of the Prophet's conduct during the Hajj. As a consequence, pilgrims nowadays perform many acts that do not exactly follow his guidance.
The main aim of this article is therefore, to give an accurate account of the Prophet's acts of worship during Hajj, with the hope that this will help those who wish to accurately follow the Prophet's example.
The Prophet's acts of worship during Hajj
Educating and leading the pilgrims, as well as caring for his wives and household did not prevent the Prophet from worshipping Allaah, or from showing submissiveness to Him. This attitude took various forms, and here are some of the most significant examples:
1. Realizing and enhancing Tawheed (Islamic monotheism)
Tawheed is one of the fundamental principles of Islam that the Prophet realized and fostered. This was very evident in his conduct during the Hajj as it was in his recitation of Talbiyah (saying Labbayka Allaahumma labbayk), which has become the Hajj motto. It means that the act of Hajj is offered to Allaah, the One, Who has no associates. The Prophet continued to recite Talbiyah from the moment he began the ritual, and until he had cast Jamratul-'Aqabah (Aqabah stone) on the Slaughter Day (i.e. 'Eed day). His Talbiyah went as follows: "Labbayka Allaahumma labbayk. Labbayka laa shareeka laka labbayk. Innal-hamda wan-n'imata laka wal-mulk, laa shareeka lak".
Moreover, the Prophet observed strict devotion in all his deeds. He always asked Allaah to help him avoid hypocrisy and showing-off. Anas reported that he heard the Prophet say: "O Allaah, make my Hajj (pilgrimage) free of hypocrisy and showing-off." [Muslim]
While he was on the hills of Safaa and Marwah, the Prophet supplicated to Allaah as narrated by Jaabir who said, "The Prophet began by ascending As-Safaa until the Ka'bah was visible to him, then he faced Qiblah and said "Laa ilaaha illallaah, Allaahu Akbar" (There is no god worthy of worship but Allaah, Allaah is the greatest) and repeated "Laa ilaaha illallaah." There are no associates to Him; He is the Owner of the universe, to Him we give thanks, He is the Omnipotent; there is no god worthy of worship but Allaah, the One... "He repeated this three times until he reached Al-Marwah, where he did the same as he did on As-Safaa." [Muslim]
The Prophet supplicated Allaah on the Day of 'Arafah saying as narrated in the authentic hadeeth, "The best invocation is performed on the Day of 'Arafah, and the best supplication ever offered by me or by previous apostles is: Laa ilaaha illallaah. There are no associates to Him; He is the Owner of the universe, to Him we give thanks, He is the Omnipotent; there is-no god but Allaah, the One." [Muslim]
2. Repudiating the polytheists and insisting on acting differently from them
In many of the Hajj rituals, the Prophet insisted on acting differently from the polytheists and on following in the footsteps of our father Ibraaheem . This attitude was culminated by his rejection of their actions in the sermon he delivered on the Day of 'Arafah. "All Jaahiliyah (pre-Islamic) traditions are under my feet," the Prophet declared. [Muslim] Some of the most important rituals that the Prophet insisted on changing are as follows:
Talbia: The polytheists used to associate other gods with Allaah when they said "Except one associate; he is yours; you own him and whatever he owns." [Al-Bukhaari] The Prophet made Tawheed (monotheism) pure, and cast away the association of other gods with Allaah, repudiating such practice.
Another example of the Prophet's insistence on acting differently from the polytheists is seen in his stopping with the pilgrims at 'Arafah, unlike the Quraysh who used to stop at Muzdalifah, saying: "We do not perform Al-Ifaadah (departure) except from Haram." [Al-Bukhaari]
3. His overwhelming supplication, invocation and humility to Allaah
Supplication has a special status in Islam as it aims at expressing total submissiveness, surrender and humility to Allaah. The Prophet said: "Supplication is worship." [Abu Daawood] He used to per-form supplication during the Hajj more than at any other time. He would supplicate Allaah, Almighty, in Tawaaf, and while standing on the hills of Safaa and Marwah. He also offered lengthy supplications on the Day of 'Arafah, riding on his camel back, raising his hands close to his chest as if he were a poor man begging for sadaqah (charity). He would remain in that condition from the moment he had chosen the spot at which he would stop after salaah (prayer) and until sunset. He also did the same at Al-Mash'ar Al-Haraam (the Sacred Monument) in Muzdalifah right after he had offered the Fajr (dawn) prayer and almost until sunrise. [Al-Bukhaari] On the Days of Tashreeq, and when he had cast the first two jamaraat (pebbles), he would face Qiblah, raise his hands, and start a prolonged supplication. [Al-Bukhaari and Muslim]
Source: Al-Jumu'ah
The Prophet's acts of worship during Hajj -II
Saturday : 10/03/2007

Zamzam Water: The history & significance -II

Venerable Even Before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the Makkans accorded Zamzam the veneration it deserved. They used to drink from Zamzam whenever they were about to engage in matter of grave importance.
Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always commenced their preparation to fend enemies by drinking from Zamzam. This was so customary that one could easily infer the gravity of matters from the collection of pots near Zamzam.
The Makkans realized that Zamzam was blessed water. They sought its blessing in matters of gravity, and many a times it was the difference.
The Location of the Well
The well is located only few paces from the Ka'bah, behind the Maqaam (the stepping stone which Ibraaheem used while building the Ka’bah) to the left. Its location is now clearly marked on the marbles of the Mataaf (the nearly circular open space where the pilgrims circumambulate around the Ka'bah). The well itself was lowered below the ground to facilitate the modernization of water extraction from the well, and to remove all obstacles from the path of Tawaaf.
It is worth mentioning that there are other wells named Zamzam after the original one. Such a well can be found, for example, in Madeenah.
The Names of Zamzam
Like any object of reverence, Zamzam commands both love and respect. In addition to the sublime nature and the loft history of this unique water, its attributes have originated its many names. Some of its names that are related to its sublimity are `blessing' and `blessed'. Another beautiful name is 'Bushra' which signifies glad tidings for the believers.
Its lofty history contributed to its many names, such as 'sanctified'. Another set of names derive from the fact that the Archangel Gabriel (Jibreel) unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at Jibreel', with both names referring to the act of knocking the ground open by the Archangel.
Zamzam's attributes, however, account for most of its names. Some of these attributes were learned from teachings of the Prophet ; others were coined as descriptive names for physical and spiritual attributes of the water. These names include, for example, 'a cure for illness', and 'a food for hunger'. It is also called 'sufficient', 'beneficent', and 'pure and sweet'.
The Heavenly Connection
Ibn 'Abbaas related that when a man drowned in Zamzam much of the water was removed out of the well in order to retrieve the body. After removing the body, Ibn 'Abbaas told the man who was at the bottom of the well to collect water from the wellspring which flows from the direction of the Ka'bah. The source of this wellspring, said Ibn 'Abbaas is from Paradise. 'Abdullaah Ibn 'Amr corroborates the same reference to the heavenly connection. This gives Zamzam yet a further distinction whereby this earthly stream is mixed with water from Paradise. This is a most generous gift of Allaah.
A Clear Sign
Al-Masjid Al-Haraam (The Sacred Mosque in Makkah) is the first House of worship appointed for mankind. Along with this appointment, Allaah blessed this sacred place with many signs of distinction. Allaah Says (what means): "Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Aalameen (the mankind and jinn). In it are manifest signs (for example), the Maqaam (place) of Ibraaheem (Abraham); whosoever enters it, he attains security..." [Quran 3:96-97]
Zamzam is one of those signs. Chronologically it is the first, for when Ibraaheem, the Patriarch left his wife and infant son at the barren valley, following Allaah's command, he made a humble request: "O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Lord, that they may perform salaah (prayer). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks." [Quran 14:37] Zamzam was the first among many fruits.
A Perpetual Water
One of the greatest attributes of Zamzam is that it will never dry up. This is a gift from Allaah to Makkah and to its pilgrims. Ibn 'Abbaas narrated that the Prophet said: "... May Allaah bestow his mercy upon her (Hagar, the mother of Ismaa’eel), had she let go (of the water of Zamzam) it would have become a spring (rather than a well) whose water shall never dry." [Ahmad]
Every year, millions upon millions of pilgrims drink Zamzam water, which has been around for thousands of years. It is fed daily to the Prophet's mosque in Madeenah in large quantities, and is packaged and shipped to millions of Muslims worldwide, without the slightest blemish in its flow. It is the epitome of munificence; the more we drink, the more it gives.
A Friend of the Believer
Ibn 'Abbaas narrated that the Prophet said: "One difference between us (believers) and the hypocrites is that they could not drink much from Zamzam." [Ibn Maajah]
A Muslim loves Zamzam and drinks it abundantly until he is full, whereas a hypocrite could not. This inability is caused by innate dislike to whatever the believers do in accordance with Allaah's wishes, which, in turn, causes the wretched one to forsake this divine gift for a mere mortal one.
Source: Al-Jumu'ah
Zamzam Water: The history & significance -I
Zamzam Water: The history & significance -III

The attitude of the Prophet towards his family during Hajj

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There are many examples, which show the Prophet's kindness to his family and relatives. However, it must be emphasized that the Prophet's household shared with the people what they learned from him. 'Aa'ishah was reported to have said to the Prophet : "I have heard what you told your companions, so I banned 'Umrah." [Muslim] If one studies the Hajj rituals carefully, one will find that the Prophet's household relayed a lot of rulings in this matter because they were the closest to him. Here are the most important facets of the manner of the Prophet towards them:
1. Teaching them how to perform the Hajj rituals
The Prophet did his best to teach his household the importance of the Hajj rituals, in order to make their worship correct and acceptable to Allaah. "I heard the Prophet saying," Umm Salaamah reported, "O Muhammad's household, recite Talbiyah with the intention to perform 'Umrah together with Hajj." [Muslim] He also told 'Aa'ishah when she menstruated before performing Tawaaf: "Do everything a pilgrim does, except Tawaaf around Al-Bait (the Ka'bah)." [At-Tirmithi] He also told Ughailama Ibn Abdul-Muttalib on the night of Muzdalifah: "Do not throw the Jamrah (pebbles) until sunrise." [At-Tirmithi]
2. Consoling and comforting them
The Prophet used to console his household in times of hardship. He would do what they liked provided that it followed Allaah's commands. The most important example is when he saw 'Aa'ishah crying because she could not perform 'Umrah on account of her menstruation. He comforted her and said: "Do not worry; you are a female and Allaah has preordained that all females should have this (menstruation); so be in your Hajj and pray to Allaah that it will be acceptable." "O Allaah's Apostle," she said, "my friends will return with both Hajj and 'Umrah while I will return with Hajj only." So the Prophet ordered Abdur-Rahmaan Ibn Abu Bakr to take her to Tan'eem (an area outside the sanctity of Makkah). There she recited Talbiyah with the intention to perform Umrah. [Al-Bukhaari]
3. Guarding them against sins
The Prophet was dedicated to purify his household from their sins and from any evil deeds they might have committed. He denounced and prevented any ill deed they might have contemplated, as when he prevented Al-Fadhl Ibn 'Abbaas from looking at the woman from the people of Khath'ami who came to ask the Prophet a question. [Muslim]
4. Encouraging them to do good deeds
The Prophet used to urge his household to do good deeds, as these would be in their provision for the Hereafter. For example, one day he passed by some of his cousins who were drawing water from the well of ZamZam for the people to drink. "Keep drawing water, Banu Abdul Muttalib! Had I not been afraid that other people would compete with you, I would have taken part in drawing water with you." [Al-Bukhaari]
5. Fending off temptation
Hearts may decay and minds may be distracted by temptation. When large numbers of men and women gather in the same place, opportunity becomes propitious for temptation, particularly that of women. The Prophet was concerned and very careful that his household might be prone to this type of incitement during the Hajj. For example, his wives veiled their faces when they were in Ihraam whenever there were men close by, but lifted their veils when the men had passed them by. [Al-Bukhaari]
The Prophet instructed his wives not to mix with men during Tawaaf, although both men and women were together during its performance as understood from the hadeeth narrated by Umm Salamah . She reported that the Prophet told her: "Perform Tawaaf behind the people on your camel back." [Al-Bukhaari] Another version says that the Prophet told her: "When the Dawn prayer has been announced, perform Tawaaf on your camel back while the pilgrims are offering their prayers," and so she did.
6. Being charitable to them
It is no exaggeration to say that the gentle attitude of the Prophet towards his household is indeed a form of charity. All his actions reveal how generous and magnanimous he was to them. Here are some examples:
The Prophet was keen on taking his entire household to perform the Hajj rituals with him, persuading those who were reluctant to go with him as in the story of Dhiba'ah. "I am in pain," she said, when the Prophet told her he wanted her to perform Hajj. "Perform Hajj provisionally and say: ‘O Lord, I will end my Ihraam where You detain me.’" [As-Seerah Al-Nabawiyyah]
7. Asking their help and employing them
The Prophet asked members of his household for help, and employed some of them. Here are some examples:
The Prophet asked his wife 'Aa'ishah to do garlands for his badanas (sacrificial camels), using some wool she had in Madeenah before he assumed Ihraam. [Ibn Maajah]
Ibn 'Abbaas narrated another example. He said, "Sitting on the back of his she-camel at Aqabah, the Prophet said to me, "pick up seven pebbles for me," and I did so." [Ibn Maajah]
The Prophet asked Ali to slaughter the rest of his badanas for him, and ordered him to give away the meat, hides and coverings to the poor as alms. [Al-Bukhaari]
Source: Al-jumu'ah

The congregational prayer

The virtues of the congregational prayer:
Performing the (obligatory) prayers in congregation is mandatory and required of every believing adult male who has no excuse for not doing so. Many authentic narrations highlight the superiority and excellence of praying in congregation. Among these narrations are:
The Prophet, sallallaahu alayhi was sallam, said: "Prayer in congregation is superior to a prayer performed individually by twenty-seven degrees." [Al-Bukhaari and Muslim]
The Prophet also said: "The prayer of a man in congregation is twenty-five times more superior (in reward) to his prayer in his house or market - and this is because he performs ablution and perfects it and goes to the mosque with the sole purpose of performing the prayer. He does not take a step without being raised a degree and having one of his sins erased. When he prays, as long as he does not lose his ablution, the angels keep on praying [for him] 'O Allaah, bless him. O Allaah, have mercy upon him.' And he is considered in prayer as long as he is waiting for the prayer." [Al-Bukhaari and Muslim]
Abandoning the congregational prayer:
To know the status of praying with the congregation and how serious a matter it is to abandon it, the Prophet hardly exempted anyone from it. Abu Hurayrah reported that a blind man said to the Prophet : "O Messenger of Allaah, I have no guide to lead me to the mosque (to attend the congregational prayer)." He asked the Prophet for permission to pray in his house and the Prophet permitted him. Then, when he turned to go, the Prophet called him and said: ‘Do you hear the call to prayer?’ The blind man said ‘yes.’ The Prophet then said: "Then respond to it [by coming to the mosque]!" [Muslim]
Moreover, the Prophet severly warned against abandoning it. Abu Hurayrah also reported that the Prophet said: "By Him in whose hand is my soul! I have considered ordering a fire to be kindled and then ask someone to lead the people in prayer. And then go to the men [who did not attend the prayer] and burn their houses over them." [Al-Bukhaari and Muslim]
This was clearly understood by the Companions and their words reflected it. 'Abdullaah Ibn Mas'ood said: "If anyone would like to meet Allaah tomorrow as a Muslim, he should persevere in observing these five prayers (in congregation) whenever the call for them is made, for Allaah has chosen for your Prophet the way of right guidance. And the [five prayers in congregation] are part of this right guidance. If you were to pray them in your houses, as the one who stays behind in his house, you would be leaving a ‘Sunnah’ of your Prophet . If you leave the ‘Sunnah’ of your Prophet you would go astray. Verily, I have seen a time when no one abandoned them [the congregational prayers] except for the hypocrites who were well known for their hypocrisy. A man would be brought, supported by two people [due to his weakness or illness] until he was placed in a row (in the congregation)." [Muslim]
The Prophet stressed on the importance of praying in a congregation under all circumstances. In one narration, he said: "If there are three men in a village or desert and prayer is not established among them, then the devil takes mastery over them. So be with the congregation since the wolf devours the remote (stray) sheep." [Abu Daawood]
What is considered a congregation?
The least number required for the congregational prayer is two: the Imaam (leader) and another one with him. The more the people, the more rewarding is the prayer by Allaah. The Prophet said: “A man’s prayer with another man is worth more than his prayer individually, and his prayer with two men is worth more than his prayer with only one man. The more there are, the more rewarding by Allaah.” [Ahmad and Abu Daawood]
The Prayer is better to be performed in the mosque. The farther mosque is better than the near. Concerning this, the Prophet said: “The people attaining the most reward are those who have farthest to walk.” [Muslim, Ahmad and Abu Daawood]
Who should be the Imaam:
The congregational prayer is led by an Imaam. The Imaam should be male, just, and well aware of Islamic jurisprudence. The Imaam stands in front by himself while the followers stand behind him in straight lines, all facing the Qiblah (the direction of Ka’bah). The most worthy of leading people in prayer is the one who is the best in memorizing and reciting the Quran. If they are equal, then the one who has the deepest knowledge of Sunnah. If they still are equal in the knowledge of Sunnah, then the oldest of the group. The Messenger of Allaah said: “The most versed in recitation of the Book of Allaah leads the people in the prayer. If they are equal, then the one most aware of the Sunnah. If they all are equal, the one who emigrated earlier. If they all are equal, then the oldest of them.” [Muslim]
Women attending the congregational prayer:
Concerning women, it is better and more rewarding for them to pray in their houses than to attend the congregational prayers. However, they may attend the congregational prayer in the mosque provided it will be secure from any temptation by their attendance. Also, they should avoid wearing or using any attractive or tempting adornment or perfume, and refrain from intermingling with men, as the Prophet said: “Do not prevent the female slaves of Allaah (i.e. women) from the mosques of Allaah. They should go without wearing perfume. If one wears perfume, it is not lawful for her to attend the prayer in congregation in the mosque.” [Ahmad and Abu Daawood]
Women leading the congregational prayer:
It is forbidden for a woman to lead a man in prayer. If a woman leads a man in prayer, his prayer is void and he has to make it up. This is a matter which is agreed upon among the jurists as we have clarified in the following fatwa 89729.

Zakaat on agricultural products

Zakaah is the most important pillar of Islam after Prayer. The word “Zakaah” means both ‘purification’ and ‘growth’; so, our possessions are purified by setting aside a proportion for those in need. The obligatory nature of Zakaah is firmly established in the Quran, the Sunnah, the consensus of the Prophet’s Companions and the Muslim scholars
One of the most important principles of Islam is that all things belong to Allaah, and that wealth is therefore held by human beings in trust. Allaah also has set limits and restrictions on how to dispose of our wealth in order to strike a balance in the Muslim society. Allaah Almighty promised those who fulfill this duty a great reward in this world and the Hereafter, and whosoever doesn’t fulfill it is sternly warned of the grave consequences.
Zakaah on plants, fruits and grains
Plants and fruits are included in the types subject to Zakaat. Allaah Says (what means): “O you who believed, spend from the good things which you have earned and from that which We have produced for you from the earth...” [Quran 2: 267] And (what means): “…and give its due [Zakaah] on the day of its harvest…" [Quran 6: 141]
Allaah also Says (what means): “And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakaah] on the day of its harvest. And be not excessive. Indeed, He does not like those who commit excess.” [Quran 6: 141]
The Prophet enjoined Zakaah on the agricultural yield as shown in a Hadeeth narrated by Muslim : "A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels."
Types subject to Zakaah:
The scholars agree that Zakaah is obligatory on wheat, barley, dates and raisins, almonds and pistachios. There is, however, disagreement over whether or not all other types of agricultural yield are exempted.
The majority of the scholars hold the view that all types of agricultural yield (except vegetables and fresh fruits) which can be stored, or used as regular food, or dried, and are planted by human beings, are subject to Zakaah.
As for fresh fruits and vegetables, nothing is confirmed from the Messenger of Allaah concerning their Zakaah. However, it is still recommended to give something from them to the poor and the neighbors due to the generality of Allaah's statement (which means): "And spend of the good things you have earned and from what we brought out for you from the earth." [Quran 2: 267]
Nisaab of the Zakaah:
Nisaab is an Arabic word which technically (i.e. in Islamic jurisprudential terminology) refers to the minimum amount of wealth on which Zakaah is legitimately levied.
Most scholars say that there is no Zakaah due on plants or fruits until they attain the amount of five Wasaqs. Five Wasaqs equal, according to the majority of scholars, 651.4 kg. The Prophet said: "No Zakaah is payable in less than five Wasaqs of dates or grain." [Muslim]
The time for paying Zakaah:
Zakaah of agricultural products is due as soon as they are harvested. So, it is not permissible to delay giving out the Zakaah after the harvest of the crops. Allaah Says (what means): “… and give its due [Zakaah] on the day of its harvest…” [Quran 6: 141]
Zakaah is due on plants when the grains mature and are ready to be rubbed off and on the fruit when it is ripened. In the case of dates, for example, the indication will be their brightness or red color, and with grapes their sweetness. Zakaah on the grains is only due after removing the dust, husk, straw and chaff. However, Zakaah on fruits is due at the time of harvesting. It is sinful for the owner to dispose of anything before paying Zakaah.
If the farmer sold his grain after it had matured, and the fruit after it had ripened, then its Zakaah should be paid by him and not the buyer. This is because the obligation to pay Zakaah became due when the produce was still in the owner's possession. On the other hand, if the owner sold his harvest before it ripens, Zakaat should be paid out by the buyer.
The passage of a year (i.e. possession of property for one complete lunar year) is not a condition for paying Zakaah on plants and fruits. It is to be paid once only even if the rest of this kind of property is kept, or not spent, in many years.

Combining different kinds of grains and fruits to complete the Nisaab:
The scholars agree that the different types of one product (e.g. different types of dates) may be added together to complete the Nisaab. But Zakaah is to be paid out from each type separately. Likewise, if there are different grades or qualities, Zakaat is to be paid out from each grade, or from the medium (i.e. not the best nor the worst). Thus, different kinds of raisins may also be combined together, and so can the various kinds of wheat and cereals.
Regarding combining various categories of grains, the scholars have different views. The predominant opinion is that no two things can be combined together to complete the Nisaab. The Nisaab must be considered on every category by itself. Therefore, barley cannot be added to wheat, and this is also applicable to dates, raisins, chickpeas and lentils. However, as we have mentioned above, different types of wheat can be combined together because all of them belong to the same category.
The Rate of Zakaah:
The rate of Zakaah differs according to the method of irrigation. If it is watered naturally without the use of artificial means, then the due Zakaah is 10 % of the harvest. However, if it is irrigated by machinery or with purchased water, then the Zakaah payable is 5 % of the harvest.
Ibn 'Umar reported that the Prophet said: "On that which is watered by the heavens (i.e. rain) or springs or its own roots, 10 % of the harvest is due, and on that which is watered by a well or a stream (i.e. purchased water), 5 % of the harvest." [Al-Bukhaari and others]
In case the land is watered equally by artificial as well as natural means, then Zakaah payable will be 7.5 % of the crop.
All of the costs involved in harvesting, transportation, threshing, cleaning, storing, and others should be deducted before Zakaah is paid.
Ibn 'Abbaas and Ibn 'Umar hold that whatever is borrowed for the purpose of tilling, planting, and harvesting should first be taken out. [Yahyaa Ibn Aadam related this in Al-Kharaaj]

The excellence of Prayer

The Prayer is the first pillar of Islam that the Prophet mentioned after that of uttering the Testimony of Faith, by which one becomes a Muslim. It is a form of worship consisting of specific statements and actions. It begins by pronouncing the Greatness of Allaah (Allaahu Akbar), and is concluded with salutations (As-Salaamu ‘alaykum wa rahmatullaah).
The Prayer was the only order that was commanded by Allaah directly to His Messenger during his night journey. Allaah Says (what means): “Exalted is He who took His slave [i.e. Prophet Muhammad] by night from Al-Masjid Al-Haraam to Al-Masjid Al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing." [Quran 17: 1] Prayer was also obligatory upon all the prophets, may Allaah exalt their mention, and their nations.
Additionally, it was the first act of worship that was made obligatory by Allaah on every believer.
The status and virtue of the Prayer:
The Prayer has a great status in Islam; a status which no other act of worship holds. It is the spinal cord of the religion, without which the religion itself cannot be established. The Prophet said regarding it: “The head of the matter is Islam, its spinal cord is the prayer, and its highest pinnacle is ‘Jihaad’ in the way of Allaah.” [Muslim]
In the Quran, Allaah ordains us hundreds of times to establish the Prayer. Allaah Says (what means): “…Indeed, prayer has been decreed upon the believers a decree of specified times…” [Quran 4: 103] And (what means): “Establish the Prayer, and give Zakaat (poor-due) and bow with those who bow (in worship and obedience).” [Quran 2: 43]
The Prophet said: "Islam is built upon five pillars: Bearing witness that none is worthy of worship but Allaah and that Prophet Muhammad is His Messenger, establishing the Prayer, paying Zakaah, observing Fast in Ramadhaan and performing Hajj.” [Al-Bukhaari and Muslim]
The significance of Prayer is so great that one is ordered to observe it whether traveling or not, in safety or in fear. Allaah Says (what means): “Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allaah. And if you go in fear, then (pray) standing or on horseback. And when you are again in safety, remember Allaah, as He has taught you that which (heretofore) you knew not.” [Quran 2: 238-239]
Moreover, it is the first act that the person will be held accountable for on the Day of Recompense. The Prophet , said: "The first act that the slave will be held accountable for on the Day of Judgment will be the Prayer. If it is good, then the rest of his deeds will be good. And if it is bad, then the rest of his deeds will be bad." [At-Tabaraani]
The Prayer is the best and most noble of deeds. It is the link between the believer and his Lord. Through the Prayer, the slave communicates with his Lord five times a day. To demonstrate the greatness and virtues of performing prayer, the Prophet said: “If the time for a prescribed prayer comes, and a Muslim performs ablution properly, (and then offers his prayer) with humbleness and bowing (to Allaah), it will be an expiation for his past sins, so long as he has not committed a major sin; and this is applicable to all times.” [Muslim]
The Messenger of Allaah beautifully gave a similitude, to the one who performs the Prayer in the prescribed manner and time, by these great words: “The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.” [Muslim]
The Prayer is the last thing that the Prophet reminded his nation with before he died, saying: “Guard your Prayer, guard your prayer and fear Allaah regarding what your right hand possesses (i.e. slaves).” [Imaam Ahmad]
The impact of praying:
The relationship with Allaah is demonstrated and put into practice, as well as improved and increased by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper.
The spirit of the Prayer should be sincerity, devotion and contemplation. It is meant to strengthen the faith, purify and chasten the soul, qualify the believer for salvation in this life and the Hereafter and to make him shun immorality and evil deeds. Allaah Says (what means): “Recite [O Muhammad] what has been revealed to you of the Book and establish the Prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allaah is greater. And Allaah knows that which you do." [Quran 29: 45]
Moreover, its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of Allaah as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity. The Prayer is so effective and soothing to the heart that the Prophet would resort to it whenever anything grieved him and would say to Bilaal : “O Bilaal! Comfort our hearts with it (i.e. call Iqaamah for Prayer).” [Ahmad]
The overall effect that the properly performed prayers should have upon humans is described in many verses of the Quran such as (which means): “Indeed, mankind was created anxious. When evil touches him, impatient, and when good touches him, withholding [of it], except the observers of prayer —those who are constant in their prayer.” [Quran 70: 19-23]