Here you will learn about Islamic truths, myths and misconceptions as well as a growing level of Islamic education taken from reliable sources.  Be free to comment, suggest or ask questions.

As Hajj approaches and many of us prepare to attend Hajj, educating ourselves on manners of Hajj are important.  so please take note of some of these pointers before packing your bags…

 

 

23. Taking a particular sort of shoe with certain conditions well-known in certain books.

 

24. Entering the state of iHraam (not merely putting on the clothing) before the meeqat.

 

25. Wearing the iHraam under the right armpit and over the left upon assuming iHraam.

 

26. Making intention by words.

 

27. Performing Hajj silently, not speaking.

 

28. Making Talbiyyah in a group in one voice.

 

29. Saying takbeer and tahleel in place of the talbiyyah (when assuming iHraam).

 

30. Saying after talbiyyah “O Allaah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allaah I have intended to perform what You have make obligatory in Hajj so make me of those who have responded to You…”

(Allaahumma innee ureedul Hajj fa yassirhu lee… )

 

31. Going to the mosques in and around Makkah apart from Masjid al-Haraam – like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet.

 

32. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa – which is said to have contained the sacrifice, etc.

 

33. Going to perform prayer in the Mosque of Aaishah at Taneem.

 

34. Making the sign of the cross in front of the House.⁽¹²⁴⁾

Footnotes:124. This appears to refer to wiping the face and chest with the two hands resembling a cross. (source: qss.org)

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Innovations Of Tawaaf

35. Bathing for Tawaaf.

 

36. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman.

 

37. The pilgrims praying Tahiyyat-ul- Masjid when he enters Masjid ul-Haraam.⁽¹²⁵⁾

 

38. His saying: “I intend by my tawaaf these seven times such and such..”

 

39. Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer.

 

40. To call out with kissing of the Black Stone.

 

41. Crowding in order to kiss the Black Stone, and preceding the imams’ saying salaam in order to do so.

 

42. Holding up the lower end of his garment when touching the Black Stone of Yemeni corner.

 

43. Saying when touching the Black Stone: (O Allaah out of belief in You and attesting to Your Book.)

 

44. Saying when touching the Black Stone: (O Allaah I seek Your refuge from pride and poverty and grade of disgrace in his world and the Hereafter.)

 

45. Placing the right hand upon the left while making tawaaf.

 

46. Saying in front of the door of the Kabah: (O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety)

Then pointing towards the Station of Ibrahim – peace be upon him – saying: (And this is the place of the one who seeks Your refuge from the Fire.)

 

47. Making duaa at the Iraaqi corner saying: (O Allaah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in money and family and children.)

 

48. Making duaa beneath the water-spout saying: (O Allaah shade me under Your shade on the Day that there is no shade except Your shade.)

 

49. Making duaa while doing raml, saying: (O Allaah make it an accepted Hajj, and forgiven sin, and a praiseworthy saee, and a work that does not lead to nothing, O Mighty One, O Forgiving One.)

 

50. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy and forgive what You know, verily You are the Most Mighty, The Most Generous.)

 

51. Kissing the Yemeni corner.

 

52. Kissing the two shaami corners and touching them.

 

53. Wiping the walls of the Kabah and the Station Wiping the walls of the Kabah and the Station of Ibrahim – peace be upon him.

 

54. Seeking blessing from what they call ‘Al’Urwat al Wuthqaa’ and it is a high place Jutting out from the wall of the Kabah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to ‘the most Trustworthy Hand-Hold.’

 

55. A peg at the center of the House, which they call ‘the Navel of the world’ -uncovering their navels and placing it upon that spot – so that he is putting his navel upon ‘the Navel of the world’.

 

56. Seeking to perform Tawaaf because it is raining claiming that one who does that has all of his previous sins forgiven.

 

57. Seeking blessing from the rainwater which descends from the Water-spout of Mercy on the Kabah.

 

58. Desisting from Tawaaf in a Garment that is not clean.

 

59. The pilgrims tipping what remains of the drink of Zamzam into the Well and saying. (O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease…)

 

60. Bathing in Zamzam.

 

61. Being careful to drench their bears in Zamzam, and also their money and clothes in order to bless them.

 

62. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Kabah.

Please Convey my Salaams to the Prophet(Sal Allaahu Alaiyhi wa Sallam)”

- A wrong practise to send salaam via others.

by Asma bint Shameem

“Please convey my salaams to the Prophet (Sal Allaahu Alaiyhi wa Sallam) when you go and visit Madeenah.” Thats what they said to me as I was leaving for Hajj this year. Some even said, “Take my name personally and say so-and-so has sent you the salaams, O Prophet of Allaah.” And it wasnt just a few who requested this. Many, many people asked me to do so. I also know that it was out of sheer love and utmost respect for the Prophet (Sal Allaahu Alaiyhi wa Sallam) that they said this. But my dear brother/sister in Islaam, I have to tell you that this is an action that is NOT prescribed in the Shareeah.   Now, I am not saying that sending blessings and salaams on the Prophet (Sal Allaahu Alaiyhi wa Sallam) itself is bad. Surely it is one of the best and most virtuous of deeds and one of the most beloved of deeds to Allaah and of course, we should send salaams on the Prophet (Sal Allaahu Alaiyhi wa Sallam) all the time, as much as we can. And Allaah will send blessings on you in return tenfold. That is surely good. What is wrong is telling a person traveling to Madeenah to convey your salaams to him (Sal Allaahu Alaiyhi wa Sallam). Did you know that your salaams will reach him (Sal Allaahu Alaiyhi wa Sallam) no matter where you are, whether you are standing in front of his grave in Madeenah or you are thousands of miles away in the U.S.or even when you are in your room in Bombay ? The Prophet (Sal Allaahu Alaiyhi wa Sallam) said:“Send blessings upon me for your greeting will reach me no matter where you are.” (Abu Dawood–saheeh by al-Albaani)  And he (Sal Allaahu Alaiyhi wa Sallam) said: “Allaah has angels who go around on earth, conveying to me the salaam of my ummah.”(al-Nasaai– saheeh by al-Albaani) So, it doesnt really matter whether you are in the privacy of your home or in the midst of the market place, or if you are a bedouin living in Madeenah or an astronaut flying in space. If you send salaams on the Prophet (Sal Allaahu Alaiyhi wa Sallam), he will receive them. Besides, wouldnt you like to send your salaams personally to the Prophet (Sal Allaahu Alaiyhi wa Sallam) instead of sending it through somebody who may forget ? Or he may not convey the salaams with that love and respect you would like him to? Think about it.When someone really special is coming, you would surely want to go meet him personallyrather than just sending somebody else on your behalf, right?  Then, wouldn’t you want the angels to convey your special and personal salaams to him? And who is a better and more trustworthy carrier than the angels? How do we know  it is wrong ? We know it is wrong because it was not the practice of the Sahaabah or the righteous people after them to convey the salaams of each other at the grave of the Prophet (Sal Allaahu Alaiyhi wa Sallam) every time one of them visited Madeenah. If it was something good, surely, the Prophet (Sal Allaahu Alaiyhi wa Sallam) would have taught the Sahaabah to do that or he would have given us instructions to do so. But the fact of the matter is that he (Sal Allaahu Alaiyhi wa Sallam) instructed us to do quite the opposite. He (Sal Allaahu Alaiyhi wa Sallam) said, “Do not take my grave as a place of festivity (which you visit repeatedly). Send blessings upon me for your greeting will reach me no matter where you are.” (Abu Dawood)

Shaykh Ibn Uthaymeen said:  ”If you send salaam upon him (Sal Allaahu Alaiyhi wa Sallam) from the farthest ends of the earth, your salaam will reach him, because Allaah has appointed angels who travel about the earth, and if anyone sends salaams upon the Messenger  (Sal Allaahu Alaiyhi wa Sallam), they convey that salaam to the Messenger  (Sal Allaahu Alaiyhi wa Sallam). So if we say now, “O Allaah, send blessings and peace upon the Messenger of Allaah,” our salaam will be transmitted to him. In prayer we say, “Al-salaamu ‘alayka ayyuha’l-nabiyyu wa rahmat-Allaahi wa barakaatuhu (Peace be upon you, O Prophet, and the mercy of Allaah and His blessings),” and the salaam is transmitted to him… “

Shaykh Abd al-Rahmaan ibn Naasir al-Barraak, a member of faculty in the Imam Muhammad ibn Saood Islamic University, said: “There is no basis for sending salaams to the Prophet (Sal Allaahu Alaiyhi wa Sallam) with one who is traveling to Madeenah. It was not the habit of the righteous salaf of the Sahaabah (may Allaah be pleased with them), Taabi’een or scholars to send salaams in this manner, and no such thing has been narrated…. “

Shaikh Ibn Baaz said: “Based on this, sending salaams to the Prophet (Sal Allaahu Alaiyhi wa Sallam) as an act or worship is an innovation (bidah). In fact it is not prescribed to send salaam to anyone who is deceased, rather salaams are to be said to the dead by one who visits him (his grave)…” (Majmoo Fataawa al-Shaykh Ibn Baaz, 23/416, 417)

We need to realize, my dear brother/sister, that sending blessings and peace upon our Prophet (Sal Allaahu Alaiyhi wa Sallam is one of the noblest acts of worship and obedience, yet out of His Great Mercy and Immense Bounties, Allaah Subhaanahu wa Ta’ala has made it so easy for us to do so, whenever we want, and to do that a great deal, from any spot on earth.

So take advantage of that blessing and make the most of this Mercy.And next time, when you want to send your salaams and blessings on your beloved Prophet (Sal Allaahu Alaiyhi wa Sallam), don’t wait for anyone going to Madeenah.

Just say Allaahumma Salli ala Muhammad from the bottom of your heart…..with utter love and devotion…. and the angels will be honored to carry this piece of love to him and convey your salaams to him and he will surely receive it. Guaranteed.

Ask yourself these questions:

Are you ready to die?
If you died today, where do you think you’ll be – Paradise or Hellfire?
Do you have more good deeds than bad?
Would anyone have a claim against you?
Have you oppressed anyone, not given someone their rights, backbit someone?

Are you prepared for the consequences of having disease in your heart?
Do you think you’ll answer your questions right (the answers will be 
coming from your heart, not your mind)?

When you think about dying, you worry about how the children will 
manage, how your husband will manage with the home, but how about how 
you will manage?
Worrying about them will not be your concern in your grave.

Have you done anything worthy of Allah’s mercy-
Any good deed to be granted Paradise for (by Allah’s mercy)?

What if this test you may be going through right now is the only chance 
you have for gaining Allah’s Pleasure, Forgiveness, and Mercy? – You 
have to succeed in it.

What if when you die, you realize there is no iman in your heart?
Are you doing anything about that now?

Prepare for death, Your Hereafter.

Live like you want to go to Jannah.

Quilts are made up of small pieces of material sewn together

Just as bits and pieces of material can be turned into a beautiful work of art in a quilt, so can bits and pieces of knowledge be woven into who we are, shaping our character into a beautiful person whom Allah will be pleased with.

The Bits & Pieces page contains a random set of posts which are either hadith, fatwas or other general education items about Islam for those who are interested in learning more in small bites at a time. All references are give where possible.  Main topics will be highlighted for ease in skimming if possible.  I hope that you enjoy the short topics provided and gain benefit from them.

Treatment of slaves and servants

(1) General teachings of the Prophet (S.A.W.)

Slavery was a common practice in Arabia , and almost all over the world, before the time of Prophet Muhammed (S.A.W.). Victorious nations of the time considered the people captured by them, in battle, as a “commodity” – not as human beings – and used them mercilessly for their own advantage.

The beloved Prophet of Islam (S.A.W.) urged and encouraged the people to free the slaves, by declaring the freeing of slaves an act of highest virtue and an act by which sins are forgiven.  On the other hand he enjoined on all not to drive them like animals.  He explained that their basic needs, like food and clothing, should be taken care of in a deserving manner.

He, in fact, constantly warned the Muslims that they will be called to account, in the hereafter, if they failed in their duty to be just and merciful to the slaves and servants.  He emphasized this to such an extent that it is reported by Ali (.R.A.) that the last words, spoken by the Holy Prophet (S.A.W.), (at the time of his death) were, “Observe salaah (the prayers), Observe salaah And fearAllah with regards to your slaves and servants.”

This shows the importance that the Holy Prophet (S.A.W.) attached to their rights – that he even stressed its significance upon his followers at the time of his departure from this world.

History tells that the entire course of the lives of slaves and servants was transformed, as a result of these teachings, and their human dignity was restored to them.

Many of them rose to be great scholars and leaders holding high posts of office.  Eventually the whole world was influenced by this guidance and slavery became a thing of the past.

(2) Kind and merciful treatment

It is related by Abu Hurairah (R.A.) that Rasulullah (S.A.W.) said, “Food and dress are the right of the slave and he should not be assigned to task which may be beyond his capacity.”

These points constitute the fundamental rights of slaves and servants- that one should fulfill their basic need for food and clothing in kindness and should be merciful in assigning any work to them.

In another hadeeth, the Prophet (S.A.W.) is reported to have said, “They are your brothers (the slaves and servants).  Allah has placed them under your authority.  So he who has a brother under him should feed him and clothe him as he himself does, and should not take from him any work that is beyond his power. lf he does tell him to do such work then he should also join in it – (and help him).”

 

Here the slaves and servants have been declared to be the brothers of their masters, and therefore deserve treatment like brothers – are not both of them, servant and master, the children of Adam, after all!

In yet another striking hadeeth, Prophet (S.A.W.) said, “When your slave or servant prepares food for you and lays it for you – while he has suffered the inconvenience of heat and smoke when cooking-you should ask him to sit down and share the meal.  If the food is in a small quantity (and cannot suffice) at least give him a morsel or two there from (at least a little).”

(3) Policy of forgiveness

Furthermore Rasuluilah (S.A.W.) constantly emphasized the need to adopt a policy of forgiveness with servants-This is very clear from the hadeeth narrated by Abdullah ibn Umar (R.A.) that once a person came to the Prophet of Allah (S.A.W.) and asked “O Prophet of Allah!  To what extent should we forgive the mistakes and faults of our slaves and servants?” The Prophet (S.A.W.) remained silent whereupon the man repeated this question.  The Prophet (S.A.W.) again, remnained silent and when the man asked for a third time, he replied “Seventy times a day.”

Evidently the figure, seventy, does not denote the exact number here but a servant should be forgiven even if he makes a mistakes often.  “Forgiving” in this Hadeeth means that the punishment should not be inflicted on servants in a spirit of vengeance.  But there is no harm, however, if they are taken to task with politeness in view of their correction – which would actually be for their own good.

Note:- On the occassion of this incident, the Holy Prophet (S.A.W.) remained silent when the question was asked for the first two times – this should be for the reason that he wanted the questioner to realise the redundancy of his enquiry.  To forgive the mistakes of one’s servants is an act of virtue which makes one deserving ofDivine mercy, hence one should always be prepared to excuse their faults – as much as possible.

(4) Revenge and account to be taken for cruel treatment to slaves and servants.

Abu Hurairah (R.A.) relates that he heard the Messenger of Allah (S.A.W.) say “Whoever beats the slave or servant unjustly, revenge will be taken from him on the Day of Judgement.”

Abu Mas’ood (R.A.) narrates that “Once I was beating my slave when I heard a voice behind – (saying)” Oh Abu Mas’ood!  Remember that Allah has a greater power and authority over you than you have over the poor slave” I turned around and saw that it was the Prophet of Allah (S.A.W.) whereupon I said “Oh Prophet of Allah – he is now free for the sake of Allah (I have set him free).” The Prophet (S.A.W.) observed that “Be informed that had you not done so (i.e. set him free) you would be consumed in the fire of Hell!”

 

(5) Loyalty of slaves and servants to their masters

Whilst enjoining the masters to be fair and generous in their treatment of the slaves and servants, The Holy Prophet (S.A.W.) also emphasized upon the slaves and servants their duty to remain faithful to their masters.
The Prophet (S.A.W.) is reported to have said, “it is a matter of great success and good fortune for a slave or servant that Allah raises him from this world (gives him death) in a state that he is a worshipper of the Creator and he is loyal to his master.”

In another hadeeth related by abdullah ibn Umar (R.A.), the Holy Prophet (S.A.W.) said, “When a slave or servant is faithful to his master and also worships his Creator, he is deserving of a double reward (in the hereafter).”

The principal feature of The Holy Prophet’s teachings is that he urges each class and individual to fulfil the rights of others with a full sense of responsibility and consider it a source of good fortune in both the worlds.  He, thus, enjoins upon the masters to fear Allah in respect of their slaves and servants, (by treating them fairly and kindly) and he enjoins upon the slaves and servants to be loyal and sincere to their masters.

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