Bismi Allahi arrahmani arraheem
In the name of Allah, the most Gracious, the most Merciful
Qurani Wazaif
Masnoon Wazaif Selection
Masnoon Duas
Durood Sharif Collection
Sunday, December 6, 2020
Qurani Wazaif
Qurani Wazaif
Masnoon Wazaif Selection
Masnoon Duas
Monday, November 9, 2020
4 Qul
This Quls are easy on eyes with big font, so it does not cause strain on eyes and also contains line-by-line Urdu translation.
These 4 Quls are small Surahs from last part of Holy Quran. They are known by heart by Muslims because they are short and easy to remember and are read in Namaz (Salaat), a form of daily prayer in Islam.
4 Qul Tarjuma ke sath
What are the four Qul Surahs?
The 4 Quls in Islam are known as protecting Surahs. Surah Al-Kafiroun and Al-Ikhlas protect from shirk. Surahs Al-Falaq and An-Naas protect from mischief of created things, envy, magic, and the whisperings of the shaitaan.
How many Qul Surahs are there?
There are 4 Surah in the Holy Quran which starts with the word Qul.
Qul An-Nas (114),
Qul Al-Falaq (113),
Qul Al-Ikhlas (112),
Qul Al-Kafirun (109).
Together they are commonly referred to as the four Quls.
All Muslims are endorsed to recite the subsequent Surahs. If they’re recited regularly, a Muslim gets a dual prize and unique 4 Qul virtues and benefits. Behind every Surah's disclosure, there’s a selected motive with twin rewards.
Benefits And Power of Reciting 4 Qul of Quran
They are commonly known as the protecting Chapters inside the whole Quran. First, 2 shields one from committing Shirk (Considering a person else same to Allah), at the same time as the following ones defend in opposition to many evils of this global. If you want to understand the holy Quran Read and Listen Every Day.
Thursday, October 8, 2020
muhammad-the-incomparable-and-matchless-nabi
Sayyiduna Abbas Bin Abdul Muttalib رَضِىَ اللّٰهُ تَعَالٰی عَـنْهُمَا has stated: I humbly said to the Beloved Nabi صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, ‘Ya Rasoolallah صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Quraysh are sitting and talking about one another’s genealogy and they have taunted [you] about your genealogy.’ So the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said:
إِنَّ اللَّہَ خَلَقَ الخَلْقَ فَجَعَلَنِی مِنْ خَیْرِ ہِمْ مِنْ خَیْرِ فِرَقِہِمْ وَخَیْرِ الفَرِیقَیْنِ، ثُمَّ تَخَیَّرَ القَبَائِلَ فَجَعَلَنِی مِنْ خَیْرِ قَبِیلَۃٍ، ثُمَّ تَخَیَّرَ البُیُوتَ فَجَعَلَنِی مِنْ خَیْرِ بُیُوتِہِمْ، فَأَنَا خَیْرُہُمْ نَفْسًا، وَخَیْرُہُمْ بَیْتًا
i.e. Allah عَزَّوَجَلَّ made the creation, so He عَزَّوَجَلَّ placed me in the better part from its two parts; He عَزَّوَجَلَّ then made tribes, so He عَزَّوَجَلَّ placed me in the better tribe; and then He عَزَّوَجَلَّ made families, so He placed me in the better family; thus, I am the best of the entire creation and my family is also the best of all families. (Tirmizi, vol. 5, pp. 350, Hadees 3627)
Sharh [explanation] of the words of Hadees
In the explanation of this blessed Hadees, Allamah Husayn Bin Mahmood Shirazi Muzhiri Hanafi (who passed away in 727 Hijri) رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has stated: i.e. Allah عَزَّوَجَلَّ made the creation and divided it into two parts, Arab and Ajam [non-Arab]. He عَزَّوَجَلَّ then placed me in the better part, i.e. Arab. Then, He عَزَّوَجَلَّ divided the Arab into different tribes, so He عَزَّوَجَلَّ placed me in the best tribe, i.e. Quraysh. He عَزَّوَجَلَّ then made families in the tribes, so He عَزَّوَجَلَّ placed me in the better family, i.e. Banu Haashim; thus my tribe is better than your tribes and my family is better than your families, and when this fact has been clearly known, understand [the fact] that I am myself also Afdal [superior] than the entire creation created by Allah عَزَّوَجَلَّ and my family is also better than all families.
In short, the pure origin of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم was placed in the Pusht [i.e. back] of Sayyiduna Aadam عَـلٰى نَبِـيِّـنَا وَ عَـلَيْـهِ الـصَّلٰوة ُ وَالـسَّلَام and then, generation to generation, this pure origin reached Banu Haashim by the commandment of Allah عَزَّوَجَلَّ. Thus, in relation to excellence, nobility and purity, the rank and status of Rasoolullah صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in the entire creation is the same as that of the heart in all the body parts. (Al-Mafateeh Fi-Sharah-ul-Masabeeh, vol. 6, pp. 102, Taht-al-Hadees 4478)
3 Sayings of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم
1 Love Arabs because of three reasons: I am an Arab; the Holy Quran is in Arabic and the Kalam [language] of the Heaven dwellers is Arabic. (Barakaat Aal-e-Rasool, pp. 235 - 236)
2 Allah عَزَّوَجَلَّ has blessed the Quraysh with excellence in such 7 attributes which He عَزَّوَجَلَّ neither gave to anyone before them nor after them: (1) I am from Quraysh (2) the final Nabi is from them (3) [Privilege of] being the ‘doorkeeper of Baytullah’ is held by them (4) [Privilege of] providing water to Hujjaj [Hajj pilgrims] is held by them (5) Allah عَزَّوَجَلَّ helped them against the elephants (6) They worshipped Allah عَزَّوَجَلَّ for ten years; at that time, there was no one who worshipped [Allah عَزَّوَجَلَّ] except them (7) [They hold the privilege that] Surah-al-Quraish has been revealed [which speaks] about them in which none has been mentioned except them. (Barakaat Aal-e-Rasool, pp. 233 - 234)
3 Jibraeel Ameen عَـلَيْـهِ الـسَّـلاَم said to me: I have searched the east and west of the earth but I did not find the sons of any father having excellence more than Bani Haashim. (Barakaat Aal-e-Rasool, pp. 91)
Our Nabi is most superior
We came to know from the abovementioned blessed Hadees that our honourable Nabi صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is Afdal [superior] than all Ambiya and Rusul as he himself has stated: I am myself better than the entire creation. Moreover, it is stated in blessed Tirmizi that the Beloved Nabi صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said: I am the chief of all the descendants of Adam. (Tirmizi, vol. 5, pp. 99, Hadees 3159) Imam-e-Ahl-e-Sunnat Shah Imam Ahmad Raza Khan رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has elaborated it in detail in his blessed booklet, namely ‘ تَجَلِّیُ الْیَقِیْن’ (Fatawa Razawiyyah, volume 30, page 129-264)
A proof of ‘Iman of Rasool’s ancestors’
In the explanation of the abovementioned Hadees, Allamah Zaynuddin Muhammad, famously known as Abdul Ra’uf Manaawi رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه (who passed away in 1031 Hijri) has stated: i.e. The Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is better than all in relation to his origin (parents) as well because he kept transferring in Tahir [pure] Pusht [i.e. backs] and wombs (through Nikah) from generation to generation until he reached the Pusht [i.e. back] of Sayyiduna Abdullah. (Fayz-ul-Qadeer, vol. 2, pp. 294, Taht-al-Hadees 1735)
We came to know that all the ancestors of the Beloved Nabi صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم were Mu’min and Muwahhid [one who believes in the Oneness of Allah عَزَّوَجَلَّ]. None of them was a Kafir [unbeliever] and Mushrik [polytheist] because according to the Holy Quran, neither are Mushrikeen Tahir [pure] nor better than Mu’mineen, and according to the abovementioned blessed Hadees, it is known that all the ancestors of the Beloved Nabi صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم are Tahir and better than all.
Mentioning one more proof in this regard, A’la Hadrat رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has stated: Allah عَزَّوَجَلَّ has stated:
وَ لَعَبْدٌ مُّؤْمِنٌ خَیْرٌ مِّنْ مُّشْرِكٍ
And undoubtedly, a Muslim slave is better than a polytheist man
[Part. 2, Surah Al-Baqarah, Ayah 221]
And the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said: In every Qarn[1] and category, I have been sent from the best of all the Qarns of Bani Adam [children of Adam] and finally I have been [sent] in the Qarn in which I have been born. (Bukhari, vol. 2, pp. 488, Hadees 3557)
It is stated in a Sahih [authentic] Hadees of Sayyiduna Ameer-ul-Mu’mineen, Maula of Muslimeen, Sayyiduna Ali-ul-Murtada رَضِىَ اللّٰهُ تَعَالٰی عَـنْهُ: At least 7 Muslims have indeed existed on the face of the earth in every era. If it was not so, the earth and earth dwellers would all get destroyed. (Sharah-uz-Zarqaani ‘Alal-Mawahib, vol. 1, pp. 327)
It is stated in a Hadees of Aalim-ul-Quran, Sayyiduna Abdullah Bin Abbas رَضِىَ اللّٰهُ تَعَالٰی عَـنْهُمَا: Translation: After Sayyiduna Nuh عَـلٰى نَبِـيِّـنَا وَ عَـلَيْـهِ الـصَّلٰوة ُ وَالـسَّلَام, the earth never became empty of 7 [chosen] servants of Allah عَزَّوَجَلَّ. Allah عَزَّوَجَلَّ removes torment from the earth dwellers because of them. (Sharah-uz-Zarqaani ‘Alal-Mawahib, vol. 1, pp. 328)
It is proved from Sahih Ahadees that in every Qarn and category, at least 7 Muslim chosen servants have indeed existed on the face of the earth, and it is proved from Sahih Hadees that the ancestors of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم were from the best of Qarn in every era and every Qarn, and the Quranic Ayah is evident that a Kafir can never be better than even a Muslim slave, no matter how honourable he is in his tribe and how great his genealogy is, then it becomes Wajib [necessary] that in every Qarn and category, the ancestors of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم are from those very pious and chosen servants [of Allah] or else معاذاللہ it will be contrary to the saying of Rasoolullah صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in Hadees and [contrary to] what Allah عَزَّوَجَلَّ has stated in the Holy Quran.
Proof of Meelad Mahfil
That Mahfil is called Meelad Mahfil in which the blessed birth of Rasoolullah صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, Mu’jizaat at the time of his blessed birth, the genealogy of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, his excellence and virtues, etc., are mentioned. The abovementioned blessed Hadees is also the proof of this blessed Mahfil as in this blessed Hadees, the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has himself expressed his genealogy and its perfect glory and nobility. In many other Ahadees, the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has mentioned the nobility and high status of his genealogy; he صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: Translation: Allah عَزَّوَجَلَّ chose Kinanah from the children of Ismail, [He عَزَّوَجَلَّ chose] Quraish from Kinanah, Bani Haashim from Quraysh and [He عَزَّوَجَلَّ chose] me from Bani Haashim. (Muslim, pp. 962, Hadees 2276)
Thursday, June 18, 2020
What One Must Know before Hajj – The Fiqh Provisions of a Pilgrim
There is no doubt that continuous eagerness of the hearts to Hajj is the fruit of the answer of Allah to the call of Ibrahim may Allah exalt his mention. Allah Almighty says (what means): {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass.} [Quran 22:27] Jurists stated that the conditions of Hajj are: Islam, full possession of mental faculties, puberty, freedom and ability. The Permanent Committee for Islamic Research and Fataawa in Saudi Arabia explains ability by saying:
Ability regarding Hajj signifies that one has a healthy body; owns a means of transportation with which he can reach the Sacred House of Allah, such as a plane, a car, or a riding animal; has the money to rent one of those means, as the case may be; or owns the provisions that suffice him on his journey till he returns, provided that these provisions should be beyond the expenditures of his dependents till he returns from Hajj; and a woman should be accompanied by her husband or one of her mahram (permanently unmarriageable kin) men during her travel to Hajj or ‘Umrah.
- Borrowing to perform Hajj
Shaykh Muhammad Salih Al-Munajjid, a Saudi Arabian scholar, said:
Hajj is not obligatory except upon those who are capable. Capacity includes: financial capacity and physical capacity to travel and perform the rituals ... One is not obliged to borrow for Hajj, and it is not recommended to do so. However, if someone does not abide by this and still borrows money, his Hajj is valid, Allah willing.
The eminent scholar Shaykh Ibn Baz may Allah have mercy upon him said about the permissibility of borrowing, "There is no harm in it as long as one can pay back."
Being free from diseases and disabilities that hinder performing the Hajj is one of the conditions of the Hajj. If someone suffers from a chronic disease or a permanent disability; is impaired; or is very old, to the extent that he cannot travel, then Hajj is not obligatory upon him. He who is capable of performing the Hajj with the aid of others is obliged to perform it if there is someone to help him. Whoever suffers from an incurable disability that prevents him from performing the Hajj should authorize someone to perform it on his behalf. However, if someone suffers from a curable disability, then he should wait till he is cured and then perform the Hajj himself; it is not permissible for him to deputize someone to perform it on his behalf.
In some countries, there are financial cooperative societies for the Hajj. Shaykh ‘Atiyyah Saqr may Allah have mercy upon him said about this issue:
Among the forms of borrowing is forming a society or establishing a fund with subscriptions from the members. The sum of these subscriptions is given to some of the members monthly or yearly in order to perform the Hajj. The member should continue paying the subscription to repay his debt. This form of solidarity is permissible.
Trading during the Hajj: Many people believe that one should perform Hajj from his own money and that if he goes for work or trade and performs the Hajj, that this Hajj does not avail him of the obligatory Hajj.
Those who perform Hajj and conduct business, their Hajj is valid, they do not have to repeat it, and it avails them of the obligation. Concerning the reward, the apparent meaning of these texts is that Allah does not deprive them of it. However, one should take the following authentic hadith into consideration: "The reward of deeds depends upon the intentions, and every person will have the reward according to what he has intended." If there are several intentions for one good deed, then the reward may depend upon the prevailing among these intentions. The whole matter belongs to Allah before and after and, indeed, Allah is Knowing of that which is within the breasts.
- Hajj as a grant
The jurists of Islam unanimously agreed that if the person does not have money, he is not obliged to perform Hajj. If a stranger grants him money in order to perform the Hajj, then, by consensus, he does not have to accept it. If he accepts and performs Hajj, then his Hajj is valid, and this avails him of the obligation. Hajj is always permissible if the money is lawfully earned whether it is the money of the person himself or the money of others that was donated willingly and readily.
- Limiting the numbers of pilgrims
It is permissible to limit the numbers of pilgrims if this entails benefit and if not limiting it entails evil. We know that there were about 3 million pilgrims in some years. In several years, the people were so crowded in the place of throwing pebbles that hundreds of people died. Therefore, limiting the numbers of pilgrims is a matter of considering public interest that was not specifically addressed by the Islamic texts and of the elimination of means that lead to unfavorable results. This matter was agreed upon by wise Muslims.
- Vaccinating the pilgrims
If the infection is certain or most likely to happen, then this disease causes the Hajj to be not obligatory upon the sick person till he is cured because the Islamic jurisprudence rule stipulates that the elimination of evil takes precedence over the realization of benefit, especially given that the benefit in Hajj is for the person himself more than for others. Moreover, the evil strikes many others. Since Hajj is not obligatory upon him, I believe that taking the risk of travelling in spite of the probability of infection is prohibited, being either disliked or forbidden, according to the degree of the probability of infection.
This opinion is based upon the incident in which the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) said to a man with leprosy who came to pledge him allegiance: "Go back, for we have accepted your pledge of allegiance." [Muslim] He also said: "Run away from the leper like you run away from a lion." [Al-Bukhari]
Many people ask whether to give precedence to their needs or to Hajj. For example, a person may need a car; so should he then buy the car or perform Hajj
The car, no matter how much a person may need it, is not considered a necessity that justifies delaying the Hajj. The sharia-approved necessity is that which life cannot continue without.
Moreover, whoever gives precedence to and is keen on the obligations of Islam, Allah will grant him the car along with other blessings, Allah willing.
In addition, among the frequently asked questions: should one give precedence to marrying off his children or to performing the Hajj?
Jurists have different opinions concerning this issue. A number of jurists adopt the opinion that he should give precedence to the Hajj because it is obligatory on him, conditional on capacity, and he is capable. On the other hand, others believe that if the son or the daughter needs to get married, then he should give precedence to this based on the fact that Hajj is a deferrable, not an immediate obligation. The latter is the opinion adopted by Dr. Muhammad Al-Mukhtar Al-Mahdi, Professor in Al-Azhar University and President of Al-Jam‘iyyat Ash-Shar‘iyyah (Sharia Associations).
It is not permissible to perform the Hajj with unlawfully earned money. However, jurists judge that this Hajj is valid and availing of the obligation, in spite of the sin therein. According to the fatwas of Dar Al-Ifta’ Al-Misriyyah:
The sharia stated that Hajj is obligatory upon every Muslim who is free, adult, and in full possession of mental faculties and healthy, if he owns the provisions, the means of transportation, the residence and other indispensible affairs along with the expenditures of his dependants till he returns. It is disliked for an indebted person to go for Hajj if he does not have money to repay his debt, unless the creditor grants him permission.
It is a condition that the expenses should be lawfully earned given that Hajj with unlawfully earned money is not accepted although the obligation is fulfilled, even if the money is stolen. There is no contradiction between fulfilling the obligation of Hajj and not accepting it. The slave is not rewarded because Allah does not accept it, but he is not punished with the punishment of the one who failed to perform Hajj (while able to do it) in the hereafter.
He also builds his opinion upon what An-Nawawi may Allah have mercy upon him said: "If one performs Hajj with unlawfully earned money or riding a stolen animal, then he is sinful although his Hajj is valid, and it avails him in our opinion. This opinion was also held by Abu Haneefah, Malik, and Al-‘Abdari, and it was adopted by the majority of the jurists."
Is it obligatory on the father to provide for the Hajj of his son or on the son to provide for the Hajj of his father?
Shaykh Ibn ‘Uthaymeen may Allah have mercy upon him was asked about this, and his answer was:
It is not obligatory because acts of worship are conditional on capacity, and capacity does not come from others. Thus, it is not obligatory upon either of them to do so. However, if the father demands the expenses of Hajj from his financially capable son, then obeying him falls under the ordained dutifulness; thus, it becomes a duty in this respect.
The majority of the scholars view that there should be a mahram man with the woman during the Hajj, except for the Shafi‘i school, which adopts the opinion that it is permissible for women to perform the obligatory Hajj with a group of trustworthy women if the safety of the road is guaranteed.Nevertheless, the husband may not prevent his wife from the obligatory Hajj, as the Permanent Committee for Islamic Research and Fataawa said: "The obligatory Hajj is an obligation whenever the conditions of capacity are met, and they do not include the permission of the husband.
He may not prevent her. Rather, he should cooperate with her in performing this duty."This ruling concerns the obligatory Hajj.On the other hand, he may prevent her from performing a voluntary Hajj if he wishes, as stated by Imam Ibn Qudamah Al-Hanbali, "Concerning the voluntary Hajj, Ibn Al-Munthir reported the consensus on the fact that the husband may prevent his wife from a voluntary Hajj because the right of her husband is a duty that she should not miss for something that is not obligatory upon her."
The permission of the parents is not a condition for the obligatory Hajj, but it is a condition for a voluntary Hajj. Imam An-Nawawi may Allah have mercy upon him said:
They may prevent him from a voluntary Hajj, and they are not sinful for this, but they may not prevent him from the obligatory Hajj, and they are sinful for preventing him. If he performs the Hajj without their permission, then his Hajj is valid in any case, even if he disobeyed them in case of a voluntary Hajj.
It is permissible to give the poor from the money of the zakah to perform the Hajj. This is the opinion of Ibn ‘Umar, as proven by a narration on his authority: "Hajj falls under the category of the Cause of Allah."
This is also the view held by Imam Ibn Taymiyyah may Allah have mercy upon him who said: "One may give money to someone who did not perform the obligatory Hajj because of being poor."
Questions about Black Stone
1- Shaykhul-Islam Ibn Taymiyyah may Allah have mercy upon him said, “No inanimate object can be kissed or given salutations except for the Black Stone.”
2- Kissing the Black Stone is an act of worship that is done by only one person at that moment.
3- Some hadiths stated: The Black Stone was sent down (to earth) from Paradise. But their isnad (chain of narrators) is doubtful.
4- Some hadiths stated: The Black Stone will testify for those who touched it. But their isnad is doubtful.
5- Some hadiths stated: When the Black Stone was sent down (to earth) from Paradise, it was whiter than milk, but the sins of the children of Adam turned it black. But their isnad is doubtful.
6- It is a stone that can neither bring about benefit nor cause harm, as ‘Umar Al-Farooq may Allah be pleased with him said, and it was proven in the two Saheehs [Al-Bukhari and Muslim].
7- While kissing it, one should kindly kiss it and not make a noise (of kissing), as the scholars has stated.
8- It is not permissible for the Muslim to cause crowds and cause annoyance to the Muslims while kissing it. This is the opinion that was adopted by most of the scholars. Ibn ‘Umar may Allah be pleased with him used to kiss it in spite of the crowd.
9- If the Black Stone is stolen (may Allah protect us from this), as it was stolen in the past by the Qaramitah from Ar-Rafidhah, is it permissible to kiss its place?
Answer: It is not permissible to kiss its place, rather, one should say, “Allahu Akbar,” at its place.
10- It was authentically narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) kissed it with his mouth. It was also authentically narrated that he touched it with a crooked staff that he had with him and then kissed the staff, as was reported in Saheeh Muslim.
11- If a person is unable to kiss it with his mouth or touch it with a crooked staff, then he should touch it with his hand and then kiss it.
12- If a person is unable to kiss it with his mouth, touch it with a crooked staff, or with his hand, but he is able to throw a tip of his ihram over the Stone, is it permissible for him to do so?
Answer: It is permissible to do so for it was reported that Ibn ‘Abbas may Allah be pleased with him used to touch the Stone with his clothes and kiss it. [‘Abdul-Razzaq: Musannaf with a Saheeh chain of narrators]
13- Is it permissible to kiss the Black Stone for some reasons other than Hajj and ‘Umrah?
Answer: Scholars hold the opinion that it is not permissible to kiss the Black Stone as long as one is not in ‘Umrah or Hajj. Imam Malik may Allah have mercy upon him allowed this. The matter should be mentioned in some detail. If kissing the Stone is related to acts of worship such as Hajj or ‘Umrah, then it should be as the other matters that are related to acts of worship and it should not be kissed.
However, if kissing the Stone is related to acts of worship and other things such as honoring and loving it, then it may be kissed at times other than those of ‘Umrah and Hajj. It was authentically narrated in Saheeh Muslim that when ‘Umar may Allah be pleased with him kissed it, he said, "I saw the Messenger of Allah sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) having great love for you."
How to Perform Hajj
- 1- Hajj At-Tamattu’
- 2- Hajj Al-Qiran
- 3- Hajj Al-Ifraadh
In this type of Hajj, one is to perform ‘Umrah during the Hajj months (i.e., Shawwal, Dhul-Qa’dah and the first nine nights of Dhul-Hijjah) and to perform the Hajj in the same year with a sacrifice slaughtered in Mina on the day of ‘Eed Al-Adha (The 10th day of Dhul-Hijjah) or during the days of at-Tashreeq (i.e. the 11th, 12th and 13th of Dhul-Hijjah). The pilgrimage may remove his Ihraam garments and continue his normal activities between ‘Umrah and Hajj. It is necessary to make the Tawaaf and the Sa’y twice, the first time for ‘Umrah and the second time for Hajj.
The different steps of the Hajj Journey are described below:
- Ihraam:
“Labbayka Allahumma ‘Umrah,” which means, “O Allah I answered your call to perform “Umrah.” It is recommended to repeat the well-known supplication of Hajj, called Talbiyah, as frequently as possible from the time of Ihraam till the time of the first stoning of Jamrat Al-Aqabah in Mina on the tenth day of Dhul-Hijjah.
Men are recommended to utter the Talbiyah aloud while women are to say it quietly. This Talbiyah is the following:
“Labbayka Allahumma labbayk. Labbayka laa Shareeka laka labbayk. Inna al-Hamda wan-ni’mata laka wal-mulk. Laa Shareeka lak.”
“Here I am at Your service. O my Lord, Here I am. No partner You have. Here I am. Truly, the praise and the provisions are Yours, and so is the dominion. No partner You have.”
- Tawaaf:
Then the pilgrim goes to Maqam Ibraaheem (Ibraaheem’s station), and performs two Rak’ah behind it, (close to it if possible), but away from the path of the people making Tawaaf. In all cases one should be facing the Ka’bah when praying behind Maqaam Ibraaheem.
The next rite is to make Sa’y between Safa and Marwah. The pilgrim starts Sa’y by ascending the Safa. While facing the direction of the Ka’ba he praises Allah, raises his hands and says Takbeer “Allah-u-Akbar” three times, then makes supplication to Allah. Then the pilgrim descends from the Safa and heads towards the Marwah.
One should increase the pace between the clearly marked green posts, but should walk at a normal pace before and after them. When the pilgrim reaches the Marwah, he should ascend it, praise Allah and do as he did at the Safa. This is considered one round and so is the other way from the Marwah to the Safa. A total of seven rounds are required to perform the Sa’y.
- Shaving the Head or Trimming the Hair:
There are no required supplications for Tawaaf or for Sa’y. It is up to the worshipper to praise Allah or to supplicate Him with any acceptable supplication or to recite verses of the Quran.
There are no many specific supplications that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to recite during the rites.
A Pilgrim performing Hajj At-Tamattu’ should intend Ihraam, from the place where he is staying, on the eighth of Dhul-Hijjah, which is the Tarwiah Day, and it is better to leave for Mina in the morning. In Mina, the pilgrims pray Dhuhr, ‘Asr, Maghrib and ‘Ishaa’ of the 8th day of Dhul-Hijjah and Fajr of the 9th day of Dhul-Hijjah (‘Arafah Day). Dhuhr, ‘Asr and ‘Ishaa’ are each shortened to two Rak’ah only, but are not combined.
The pilgrims remain in Mina until sunrise of the 9th day of Dhul-Hijjah and then leave for ‘Arafat.
- Departure to ‘Arafat:
It is also reported that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) used to say the following supplication: “There is no deity worthy of worship except Allah, the one without a partner. The dominion and the praise are His and He is powerful over everything.” Anas ibn Maalik was asked once how he and his friends used to spend their time while walking from Mina to ‘Arafat in the company of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ). Anas said: “Some of us used to cry out Talbiyah, others used to glorify Allah the Greatest and the rest used to repeat supplications. Each one of us was free to worship Allah in the way he likes without prejudice or renunciation of his right.” [Al-Bukhari]
In the vast plain of Arafat, tears are shed, sins are washed and faults are redressed for those who ask Allah for forgiveness and offer sincere repentance for their wrong doings in the past. Happy is the person who receives the Mercy and Pleasure of Allah on that particular day.
Soon after sunset on the day of ‘Arafah, the pilgrims leave for Muzdalifah quietly and reverently in compliance with the advice of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) who said when he noticed people walking without calmness: “O people! Be quiet, hastening is not a sign of righteousness.” [Al-Bukhari]
To follow the example of the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) keep reciting the Talbiyah, glorifying Allah the Greatest and mentioning the name of Allah until the time of stoning Jamrat Al-'Aqabah, Al-Jamrat-al-Kubra (a stone pillar in Mina). In Muzdalifah, the pilgrim performs Maghrib and ‘Ishaa’ prayers combined, shortening the ‘Ishaa’ prayer to two Rak’ah. Pilgrims stay overnight in Muzdalifah to perform the Fajr prayer and wait until the brightness of the morning is widespread before they leave for Mina passing through the sacred Mash’ar Al-Haram valley. Women and weak individuals are allowed to proceed to Mina at any time after midnight to avoid the crowd.
When the pilgrims arrive in Mina, they go to Jamrat ‘Al-‘Aqabah where they stone it with seven pebbles glorifying Allah “Allah-u-Akbar” at each throw and calling on him to accept their Hajj.
The time of stoning Jamrat ‘Al-‘Aqabah is after sunrise. The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) threw the pebbles late in the morning and permitted the weak people to stone after leaving Muzdalifah after midnight. The size of the pebbles should not be more than that of a pea as described by the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) who warned against exaggeration. The pebbles can be picked up either in Muzdalifah or in Mina.
- Slaughter of Sacrifice:
The final rite on the tenth day after offering one’s sacrifice is to shave his head or to cut some of the hair. Shaving the head is, however preferable for it was reported that the Prophet prayed three times for those who shaved their heads, when he said in the meaning of: “May Allah’s Mercy be upon those who shaved their heads.” [Al-Bukhari and Muslim] For women, the length of hair to be cut is that of a fingertip.
The stoning of Jamrat Al-'Aqabah and the shaving of head or the trimming of hair symbolizes 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. Stoning Jamrat Al-'Aqabah, slaughtering the sacrifice and shaving the head or cutting part of the hair are preferred to be in this order, as it is the order that the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) did them. However, if they are done in any order, there is no harm in that.
- Tawaaf Al-Ifaadhah:
The pilgrim should return to Mina and spend there the days of Tashreeq (i.e., the 11th 12th and 13th days of Dhul-Hijjah).
During each day, and after Dhuhr prayer until the midnight, the pilgrim stones the three stone pillars called “Jamrat”: The smaller, the medium and Jamrat ‘Al-‘Aqabah, glorifying Allah “Allah-u-Akbar" with each throw of the seven pebbles stoned at each pillar.
These pebbles are picked up in Mina. A pilgrim may leave Mina to Makkah on the 13th of Dhul-Hijjah or on the 12th if he wishes, there is no blame on him if he chooses the latter, but he has to leave before sunset if not he must stay in Mina till he throws the pebbles the next day (13th).
- Farewell Tawaaf
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