How to Perform Hajj

 There are Three Types of Hajj:

• 1- Hajj At-Tamattu’
• 2- Hajj Al-Qiran
• 3- Hajj Al-Ifraadh                        

                                          

Here, we shall talk about Hajj at-Tamattu’ as it is the most recommended one.
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:
  

Ihraam is the intention of the person willing to perform all rites of ‘Umrah, Hajj or both when he arrives at the Meeqaat. Each direction coming into Makkah has its own Meeqaat. It is recommended that the one who intends to perform Hajj makes Ghusl (a shower with the intention to purify one’s self and to be ready for Hajj), perfumes his body, but not his garments, and puts on a two-piece garment with no headgear. The garments should be of seamless cloth. One piece to cover the upper part of the body, and the second to cover the lower part. For a woman the Ihraam is the same except that she can wear any kind of wide garments, and should not use perfumes at all and her dress should cover the whole body decently, leaving the hands and the face uncovered. The pilgrim should say the intention according to the type of Hajj. For Hajj At-Tamattu’ one should say:

“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:
  

When a Muslim arrives in Makkah, he should make Tawaaf around the Ka’bah, as a gesture of greeting Al-Masjid Al Haraam. This is done by circling the Ka’bah seven times in the counterclockwise direction, starting from the black stone with Takbeer and ending each circle at the black stone with Takbeer, keeping the Ka’bah to one’s left.

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:
  

After Sa’y, the Muslim ends his ‘Umrah rites by shaving his head or trimming his hair (women should cut a finger tip’s length from their hair). At this stage, the prohibitions pertaining to the state of Ihraam are lifted and one can resume his normal life.

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:
  

On the 9th day of Dhul-Hijjah, the Day of ‘Arafah, the pilgrims stay in Arafat until sunset. It is preferable to pray Dhuhr and ‘Asr at ‘Arafat, shortened and combined during the time of Dhuhr to save the rest of the day for glorifying Allah and for supplication asking forgiveness. A pilgrim should make sure that he is within the boundaries of Arafat, not necessarily standing on the mountain of ‘Arafah, he should also be sure that he has spent any part of the night –even a few minutes- within ‘Arafat. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “I stood here on this rocky hill and all ‘Arafat is a standing place.” [Muslim] One should keep reciting Talbiyah, glorifying Allah the Greatest and repeating supplication.

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:
  

After stoning Jamrat ‘Al-‘Aqabah, the pilgrim goes to slaughter his sacrifice either personally or through the appointment of somebody else to do it on his behalf. A pilgrim should slaughter either a sheep, or share a cow or a camel with six others.

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:
  

Tawaaf Al-Ifaadhah is a fundamental rite of Hajj. The pilgrim makes Tawaaf Al-Ifaadhah by visiting Al-Masjid Al-Haraam and circling the Ka’bah seven times and praying two Rak’ah behind Maqaam Ibraaheem if possible and without causing any harm to Muslims. Then the pilgrim should make Sa’y between the Safa and the Marwah. After Tawaaf Al-Ifaadhah the state of Ihraam is completely ended and all restrictions are lifted including sexual intercourse with one’s spouse. Tawaaf Al-Ifaadhah can be delayed until the days spent in Mina are over.

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
  

Farewell Tawaaf is the final rite of Hajj. It is to make another Tawaaf around the Ka’bah. Ibn Abbaas said: “The people were ordered to perform the Tawaaf around the Ka’bah as the last thing before leaving Makkah, except the menstruating women who were excused.” [Bukhari]

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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."

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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
  

We often find people borrowing money in order to go for Hajj, and this contradicts the guidance of Islam.

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
  

Dr. Nasr Fareed Wasil, the former Mufti of Egypt, said about Hajj as a grant from a company to its employees or from some of the rich to the poor:

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
  

Millions of Muslims wish to perform the Hajj to the Sacred House of Allah. However, the Saudi authorities ask every country to send a specific number of pilgrims in order to avoid the evils that may result from receiving an unlimited number of pilgrims. This limitation is permissible according to his eminence Shaykh Al-Qaradhawi, who said:

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
  

The spread of some contagious diseases makes the authorities take precautions through vaccination and other means. Due to the harm that will afflict the Muslims, it is impermissible for man to travel if he has not taken the required vaccinations when it is most likely that the infection will spread.

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."

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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)

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Qurani Wazaif

                                                  Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

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When Mecca Build

                                             

Born in Mecca, in western Arabia, Muhammad (ca. 570–632), last in the line of Judeo-Christian prophets, received his first revelation in 610. Muslims believe that the word of God was revealed to him by the archangel Gabriel in Arabic, who said, “Recite in the name of thy Lord …” (Sura 96). These revelations were subsequently collected and codified as the Qur’an (literally “recitation” in Arabic), the Muslim holy book. As the source of Muslim faith and practice, the Qur’an describes the relationship between an almighty and all-knowing God and his creations. The Qur’an also maintains that all individuals are responsible for their actions, for which they will be judged by God, and so it provides guidelines for proper behavior within the framework of a just and equitable society.

At this time, Mecca was a prosperous city whose wealth and influence were based on the caravan trade and on the Ka‘ba, a shrine and a place of pilgrimage housing the pagan deities then being worshipped by the Arabs. Muhammad’s message, heralding a new socio-religious order based on allegiance to one god—Allah—was unpopular among the leaders of Mecca, and they forced Muhammad and his followers to emigrate north to the oasis town Yathrib (Medina). This occurred in 622, the year of the hijra, or “emigration,” which marks the beginning of the Muslim calendar. In Medina, Muhammad continued to attract followers and, within a few years, Mecca had also largely embraced Islam. Upon his return to Mecca, one of the Prophet’s first acts was to cleanse the Ka‘ba of its idols and rededicate the shrine to Allah.

Although Muhammad died in 632, his followers, led by a series of four caliphs (Arabic: khalifa, “successor”) known as the Rightly Guided, continued to spread the message of Islam. Under their command, the Arab armies carried the new faith and leadership from the Arabian Peninsula to the shores of the Mediterranean and to the eastern reaches of Iran. The Arabs conquered Syria, Palestine, and Egypt from the Byzantine empire, while Iraq and Iran, the heart of the Sasanian empire, succumbed to their forces. Here in these lands, Islam fostered the development of a religious, political, and cultural commonwealth and the creation of a global empire.

While the full formation of a distinctive Islamic artistic language took several centuries, the seeds were sown during the Prophet’s time. Because it is through writing that the Qur’an is transmitted, the Arabic script was first transformed and beautified in order that it might be worthy of divine revelation. Thus, calligraphy started to gain prominence, becoming essential also to Islamic ornament. In architecture, following the hijra, Muhammad’s house in Medina developed into a center for the Muslim community and became the prototype for the mosque, the Muslim sanctuary for God. The early structure, known as the hypostyle mosque, included a columned hall oriented toward Mecca and an adjacent courtyard surrounded by a colonnade. The call to prayer was given from a rooftop (later the minaret was developed for this purpose). Essential elements of the mosque were a minbar (pulpit) for the Friday sermon and a mihrab (prayer niche) set in the wall oriented toward Mecca.

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