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Compiled by: Azeem Ayub |
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Reflections | |
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In the Name of Allah, |
Hajj occupies a very important position in the various forms of Islamic worship. The Holy Prophet (sws) once, answering a question placed it among the basics of Islam. He defined Islam in the following words:
الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتُقِيمَ الصَّلَاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنْ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا (مسلم , رقم: ٨) Islam means that you openly state that there is no god except Allah, and Muhammad (sws) is the Messenger of Allah; establish the prayer, pay Zakah; fast during the month of Ramadan and offer the Hajj of the House of Allah if you are able to afford journey to it. (Muslim, No: 8)
According to another narrative, the Prophet (sws) acknowledged it as one of the pillars of Islam:
بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ وَالْحَجِّ وَصَوْمِ رَمَضَانَ (بخاري : رقم ٧) Islam is based on five fundamentals: to proclaim that there is no god but Allah and Muhammad (sws) is the Messenger of Allah, and to establish the prayer, and pay Zakah, to offer pilgrimage of the House [of God] and to fast during Ramadan. (Bukhari, No: 7)
Abu Hurayrah (rta) narrates:
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ أَيُّ الْعَمَلِ أَفْضَلُ فَقَالَ إِيمَانٌ بِاللَّهِ وَرَسُولِهِ قِيلَ ثُمَّ مَاذَا قَالَ الْجِهَادُ فِي سَبِيلِ اللَّهِ قِيلَ ثُمَّ مَاذَا قَالَ حَجٌّ مَبْرُورٌ (بخاري , رقم:٢٥ ) The prophet was once asked: ‘Which deed is the most superior?’ He replied: ‘Belief in God and His Messengers’. ‘After that?’ he was asked. ‘Jihad in His way’, was the answer. It was then asked: ‘After that’. He replied: ‘the Hajj offered with all its requirements’. (Bukhari, No: 25)
At another place, the Prophet (sws) is reported to have said:
مَنْ حَجَّ لِلَّهِ فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ رَجَعَ كَيَوْمِ وَلَدَتْهُ أُمُّهُ (بخاري , رقم: ١٤٢١) One who offers Hajj in His way and doesn’t speak obscene language, and doesn’t commit sins, will come back [purified] as he was at the time of his birth. (Bukhari, No: 1421)
At yet another place, he said:
الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلَّا الْجَنَّةُ (مسلم , رقم: ١٣٤٩) An ‘Umrah after the other stands for the atonement of the sins committed in between. Hajj offered with all its requirements is rewarded with Paradise. (Muslim, No: 1349)
The importance of Hajj is also manifest in the Hadith in which the Prophet (sws) warned those people who do not perform Hajj, even when they do not have any obstacle in their way. Abu Amamah narrates:
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ لَمْ يَمْنَعْهُ عَنْ الْحَجِّ حَاجَةٌ ظَاهِرَةٌ أَوْ سُلْطَانٌ جَائِرٌ أَوْ مَرَضٌ حَابِسٌ فَمَاتَ وَلَمْ يَحُجَّ فَلْيَمُتْ إِنْ شَاءَ يَهُودِيًّا وَإِنْ شَاءَ نَصْرَانِيًّا (دارمي , رقم: ١٧٩٢) The Holy Prophet said: ‘If a man unhindered by a compelling necessity, or a tyrant ruler, or a disabling disease dies without offering Hajj, God doesn’t care if he dies the death of a Jew or a Christian’. (Darmi, No: 1792)
Hajj, in fact, is an Abrahamic worship which the Prophet (sws) introduced and promulgated among his progeny and directed it to keep it in practice. We find the pagan Arabs who, in spite of having forgotten most of the teachings of the Abrahamic religion, practicing Hajj throughout their history, regarding it a great duty. They indeed regarded it a great religious service. With the passage of time like the other teachings of religion, they lost the true form of this worship and excluded many of its rituals and introduced some new practices that they deemed appropriate. The Qur’an re-established this Abrahamic worship in its original form and said:
وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ (٩٧:٣) And whosoever can afford should visit the House on pilgrimage as duty to God. Whosoever denies should remember that God is above heed of the world. (3:97)
Author: Tariq Hashmi
URL: http://www.monthly-renaissance.com/issue/content.aspx?id=150
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In this Issue | ||
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Reflections | ||
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Read & Reflect
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Debate & Discuss * Discussion Forum: Norms of Gender Interaction | ||
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* General Discussion Forum: Meaning of Dua's in Salat | ||
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Pause & Ponder | ||
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Successful
Recent
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The Rituals of Hajj and ‘Umrah
Author Javed Ahmad Ghamidi (Tr. by Shehzad Saleem)
وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (٢٢: ٢٧- ٢٩) And proclaim the pilgrimage among the people. They will come to you on foot and on the backs of lean camels from distant mountainous ways so that they are able to reach places of benefit and on a few appointed days invoke the name of God over their cattle which He has bestowed them. [So when you slaughter them] eat of their flesh, and feed the deprived beggar. Then let the pilgrims cleanse themselves of their dirt and fulfill their vows, and circle the Ancient House. (22:27-29)
It is this proclamation which was made centuries ago and it is in response to it that while uttering ‘لَبَّيْك لَبَّيْك’ we travel to Bayt Al-Haram, the Mosque built by Abraham (sws) in Makkah. It is this ancient mosque which in the words of Imam Farahi was the first house of God in this valley of Batha and about which it had been decided from the very beginning that it would fend off all those who would deviate from Tawhid. Consequently, when its inhabitants took to polytheism and left it, they took away some of its stones in order to worship them. When Abraham (sws) after migrating from Babylon while trying to find this ancient mosque reached this location, he could only discover a shining stone from its previous construction. After he attempted to sacrifice Ishmael (sws), the Almighty directed him to rebuild this place of worship. So both father and son started digging the earth beneath this very memorable stone. Once the ancient foundations became visible after some labour, they raised them and implanted this stone in one part of the erected structure. Ishmael (sws) was offered and devoted to this very house and thus regarded as its attendant and it was proclaimed in the name of the Almighty that people should come here to ceremonially devote themselves and revive their commitment to the belief of Tawhid. In religious parlance, these rituals are called Hajj and ‘Umrah. In the religion of Abraham (sws), these two rituals are the pinnacle of worship. The Qur’an has declared that Islam is in fact a contract of sale and purchase with the Almighty: We sell our lives and wealth for the Paradise the Almighty has prepared for us: ‘إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّة’ (God has purchased from the faithful their lives and worldly goods, and in return has promised them the Garden (9:111)). Consequently, right after it is said: ‘فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ’ (Rejoice then in the bargain you have made. That is the supreme triumph (9:111)).
At the behest of Allah, His servants take time out from the pleasures and involvements of life and leave aside their goods and possessions, then proceed to the battlefield with the words ‘ لَبَّيْك لَبَّيْك’ and just like warriors encamp in a valley.
Topic URL: http://www.monthly-renaissance.com/issue/content.aspx?id=151
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Discussion Forum: Norms of Gender Interaction
Topic: Module 2 Using Perfumes
Jhangeer Hanif (Moderator) What is the implication that the Holy Prophet forbade Muslim women to wear strong perfumes, when going outside.
Sweet16
Always pray that all of u brothers & sisters in
Islam are good by the grace of Allah (SWT).
Jhangeer Hanif (Moderator)
Indeed, we improve
day by day, insha Allah, if we set our eyes on the nobler ideals.
Sweet16 The part where you have said that we must "gain knowledge as much as it realties to our daily affairs" has touched my heart and it is very true, something I really believe in as we all should too. Inshallah as soon as I collect more information on how drinking and sprinkling something like alcohol can be compared then I will provide you with the details ASAP.
jeffrey Just a thought regarding the wearing of perfumes, fragrances, and the like.
Jhangeer Hanif (Moderator)
jeffrey
I stand corrected
regarding my comments that alcohol used for cosmetics is haraam-it's apparent
to me that the Quran's references are to alcohol forbidden in consumption, as
taken into the body. But I do believe that cosmetics should be used modestly,
to create a nice fragrance, but not to advertise oneself.
Aidan aslamu alaikum! I have a confusion about this perfume matter. Here in Pakistan in extreme hot weather and humidity, using perfume is an absolute necessity, I try not to wear the strong perfumes but deodorants and mild perfumes are necessary in order to mask the severe smell of sweating, is this haraam?
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abdullahts
assalamu alakyum.
Where on the net can I find the meaning of various Dua's used in Salaat.
yajoudeh
If you can read
basic Arabic this is an excellent program to understand Quran and specifically
the duas and various components of the salah. enjoy:
ibrahim (Moderator) For English meanings of the Prayers please Go through the Topic "Islamic Shari‘ah of the Prayer (1) & (2)"
See: http://www.studying-islam.org/forum/topic.aspx?topicid=2812&lang=&forumid=1
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Hajj vs Charity?
I am from a poor county but right now I am studying abroad. I am from a middle class family. I have one question regarding Hajj. Last year my father performed Hajj and this year he is going to perform Hajj on behalf of my mother as she is no longer alive. My father pays Zakāh and also gives charity. When I read the Qur’ān, I found charity is most of the time mentioned together with the prayer. Every year, during the rainy season, people die in my country. Because of flood there is no food or shelter and they are very poor. Even during winter season they have no money to buy clothes and many people die. My parents own some land and property; thus pecuniary value of wealth makes it obligatory for them to perform Hajj, but they do not have cash at hand nor do we get much income from the land and property. This is another emotional issue we have failed to make our father aware of. We ask him of the worth of keeping properties, when we never benefit from them during bad times. My parents say that they are keeping the land for bad times, but whenever they have economic crisis we, their children, support them by the grace of Allah without having recourse to their wealth. We do not want them to face hardship nor do we want to displease them. I asked my father whether he needed any money for his yearly expenditure. He told me he wanted to go for Hajj. I provided most of the cost of Hajj for him last year and again I am doing the same this year within my ability, but I told my father, charity is preferable to me than Hajj keeping in view the situation in my country. I want to show my father respect so I gave whatever He wanted by the grace of Allah.
I feel there is no limit for spending in the way of Allah. In my country, where many people are dying, what deed is more important, charity or Hajj? I read somewhere if a person is eating to his heart’s content and his neighbor is starving then this person is not a believer. Also all people in my country who should pay Zakāh are not paying it. I read some where if Zakāh money is not sufficient for the poor, further amount must be spent for them so that they may live comfortably to some extent. If we hold back, we may be held accountable on the Day of Judgment. I feel Allah knows our intention, then why cannot we spend all our money to feed the poor and help them live a better life instead of going for Hajj? Is not the prayer of a poor person as worthy as Hajj?
I want to spend all my extra money for the poor. I cannot stop crying when I read about them in the papers. But I am still a student and whatever I earn doing my research, I give all to my father and I cannot do anything for the poor. If I love human beings by helping them, am I not loving Allah? If my father gives his extra money in charity, will he be questioned by Allah for not performing H~ajj? Please help me solve this dilemma.
Answer: In Islam each and every virtue holds its own importance and one cannot be sacrificed at the cost of the other. Obligations are obligations and they can never be forsaken just for the sake of other virtues. However, as far as optional deeds are concerned, they mostly depend upon personal tastes. This is completely a separate realm where comes the matter of personal preference and preference is always very personal.
I understand and share your concerns about the needy and the poor. These concerns are indeed very commendable but how can you make others think and feel the same, I do not know.
They would obviously think and act according to their education and training. Our duty is just to convey our massage and feelings to them; the rest is up to them.
What you should do is to continue to convey your concerns to your father in a better way. I do not deny that in certain circumstances ‘giving in charity’ is much more important than performing Hajj. But whether such circumstances prevail in the case you present is what I cannot decide. You see this world has always seen adverse times. Suppose, your country is not facing dire circumstances but does this mean that the world is all peace and serene? Of course not. There will be some other region where people will be dying out of hunger or scarcity of clothes. No, I am not implying that we should not give in charity. All I am trying to communicate is that it is only the individual who can decide whether it is time for him to give in charity or perform some other religious obligation. We should play our part by communicating what we think is more befitting. We should however leave the matter to the individual alone to decide.
You tell us that your father pays Zakāh and gives in charity. This means that he is already doing something. Therefore, you should not worry that he will be held accountable for miserliness or whatever.
You say that if a person is eating enough and his neighbour is starving, this person will not be a believer. I very humbly say that he will certainly be a believer though he is ignoring a duty. For this reason, he may be held accountable in the Hereafter. If there are certain needy and destitute people in the immediate neighbourhood of your father, then he must give them preference over Hajj; otherwise the decision is entirely his. All countrymen cannot be taken as one’s neighbours. Our responsibility is limited to our immediate neighbours and for others I do not think we would be asked under general circumstances; however, if a person feels he should spend, he can not only for people of his country but the whole world.
You ask me why we cannot spend all our money to feed the poor and make them live a better life instead of going for Hajj. You surely can spend if you want but I do not think this should be done at the cost of Hajj, if Hajj is obligatory. If the situation is otherwise, then you will have to decide keeping in view the dire need of the people concerned and your ultimate responsibility towards them. Your immediate surroundings are your responsibility and the others will depend upon your list of priorities.
I summarize that both acts, which you have mentioned, are important. The choice depends upon the individual. Since he is well aware of the circumstances, you should communicate to him your concerns and then let him decide what he may. Be thankful for whatever your father does since both acts will bring reward to you as well in the Hereafter.
Siddiq Bukhary
Research Assistant, Studying
Islam
see:
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