Monthly Archives: April 2013
There’s no such thing as a coincidence. Since 3-4 days I’ve been observing that at this hour (third part of the night) a bird, or a few of them, starts chirping. First it amazed me because you rarely hear a bird chirping so peacefully at this time. I couldn’t help but think that it’s praising Allah.
I get these strange feelings, feelings of happiness and sorrow at the same time. The sound just makes you realize the truth of Allah’s words:
“41. Do you not see that Allah is exalted by whoever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do.”
[An-Noor (The Light), Chapter 24]
You realize this and you feel happy. But then a feeling of sadness overcomes you. A bird who does not have to worry about his end is praising Allah SWT. What about me: a human whom Allah gave a brain to think, a mind to ponder, an intellect to reflect over HIS signs and recognize HIM? Yet how heedless am I of my end! How unfortunate am I to waste my time, especially this time of the night, while doing everything else but worship, when a simple creature, without the superior faculties that Allah has blessed me with, is Praising HIM.
Allah constantly gives us the reminder…
“1. Draws near for mankind their reckoning, while they turn away in heedlessness.”
[Al-Anbiya (The Prophets), Chapter 21]
Allah sent down the Revelation for me!
“5. (This is) a Revelation sent down by the Almighty, the Most Merciful,
6. In order that you may warn a people whose forefathers were not warned, so they are heedless.”
[Ya Seen, Chapter 36]
But I’m heedless of it and I constantly sin!
“22. (It will be said to the sinners): “Indeed you were heedless of this, now We have removed your covering, and sharp is your sight this Day!””
[Qaf (The Letter Qaf), Chapter 50]
Lost in the worries of this world, heedless of the hereafter!
“7. They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter.”
[Ar-Room (The Romans, The Byzantines), Chapter 30]
I am even heedless of the greatest gift that Allah gave me: the Gift of Emaan!
“100. It is not for any person to believe, except by the Leave of Allâh, and He will put the wrath on those who are heedless.”
[Younus, Chapter 10]
So what am I waiting for? The time when Allah turns me away from Guidance because of my constant heedlessness of HIS signs?
“146. I shall turn away from My Ayât (verses of the Qur’ân) those who behave arrogantly on the earth, without a right, and (even) if they see all the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and were heedless (to learn a lesson) from them.”
[Al-Araf (The Heights), Chapter 7]
Then I must not forget..
“106. Whoever disbelieved in Allâh after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allâh, and theirs will be a great torment.
107. That is because they loved and preferred the life of this world over that of the Hereafter. And Allâh guides not the people who disbelieve.
108. They are those upon whose hearts, hearing (ears) and sight (eyes) Allâh has set a seal. And they are the heedless!
109. No doubt, in the Hereafter, they will be the losers.”
[An-Nahl (The Bee), Chapter 109]
How unfortunate is a person who does not take heed from the signs of Allah? Is he not worse than an animal?
“179. And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.”
[Al-Araf (The Heights), Chapter 7]
Think over this verse for a while. How many times have you passed by the signs of Allah without pondering over them? How many times have you preferred this life over the Hereafter? How many times have you missed Salah for your class? How many times have you lied in order to get a worldly benefit? How many times have we been satisfied with all these little gains by sacrificing the time that we will never get back – the time which we could have used to make a wonderful Hereafter…
Then this is the end if we continue on this path….
“7. Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.),
8. Those, their abode will be the Fire, because of what they used to earn.”
[Younus, Chapter 10]
May Allah not make us of those who are Heedless of HIM and may He guide us all to the straight path and keep us firm on it.
8. (They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”
[Aal-e-Imran (The Family of Imran, The House of Imran), Chapter 3]
All good is from Allah and only the mistakes are mine. May Allah bless the Prophet Muhammad (SalAllaahu Alaiyhi Wasallam) for spreading this beautiful religion among the humanity.
Narrated ‘Abdur-Rahman bin Al-Qasim:
I heard my father who was the best man of his age, saying, “I heard ‘Aisha (radiallaahu `anhaa) saying, ‘I perfumed Allah’s Apostle (sallallaahu `alayhi wasallam) with my own hands before finishing his Ihram while yet he has not performed Tawaf-al-Ifada.’ She spread her hands (while saying so.)”
It is not permissible for the pilgrim in ihraam, man or woman, to put on perfume after entering ihraam, because the Prophet (peace and blessings of Allaah be upon him) said: “And do not wear any garment that has been touched by saffron or safflower.” And ‘Aa’ishah (may Allaah be pleased with her) said: I put perfume on the Messenger of Allaah (peace and blessings of Allaah be upon him) for his ihraam before he entered ihraam, and when he exited ihraam before he circumambulated the Ka’bah. Agreed upon. And the Prophet (peace and blessings of Allaah be upon him) said concerning a man who died when in ihraam: “Do not put any perfume on him.” Saheeh – agreed upon.
Firstly: the actions of the Day of Sacrifice are three for the pilgrim who is doing Ifraad. They are: stoning Jamrat al-‘Aqabah, shaving the head or cutting the hair, and tawaaf al-ifaadah, plus saa’i if he did not do it after the tawaaf of arrival. For those who are doing Tamattu’ or Qiraan, they must also slaughter the sacrifice. The one who is doing tamattu’ must also do saa’i after tawaaf al-ifaadah.
Secondly: these actions should be done in the following order: stoning the Jamrah, then offering the sacrifice, then shaving the head or cutting the hair, then tawaaf and saa’i. This is best, following the example of the Prophet (peace and blessings of Allaah be upon him), because he stoned the Jamrah, then offered the sacrifice, then shaved his head, then ‘Aa’ishah put perfume on him, then he went to the Ka’bah (to do tawaaf al-ifaadah). He was asked about the order in which these actions were to be done, by those who had done some of them ahead of others, and he said: “It doesn’t matter, it doesn’t matter.”
Thirdly: Whoever does two of them apart from offering the sacrifice has thus completed the first stage of exiting ihraam, hence it becomes permissible for him to do all the things that were forbidden to him whilst in ihraam, apart from intercourse. When he has done all three, then everything that was forbidden to him become permissible, including intercourse. There are many ahaadeeth concerning this which point to this meaning.
This is a guest post by Sr. Amara Zulfiqar, co-owner at Writer’s Guild.
Reading Omer’s article “Work Hard for the Rest of your Life” inspired me to pour my heart out with respect to faith. Please excuse me if anyone is offended by the content of the article. That was never the intention. I am an average girl who doesn’t cover up, not because I don’t believe in it but because I’ve somehow never felt the need. I believe my faith was stronger a few months ago and I’ve made mistakes, some knowingly, others unknowingly. Despite all of that I know I’m one of the very few people who are blessed because I know Allah loves me. I always manage to get out of things even if it is at the last minute but somehow Allah always comes to my rescue whether I’ve asked for His help or not (I always do though).
On the outlook, I’m a very worldly person and perhaps very worldly wise as well. I don’t like interfering in people’s matters for the simple reason that it’s not my problem and people don’t like meddlers. I will help people close to me to the extent that I’m not imposing myself on them because again, I don’t want to suffocate them. The reason why I’ve started on this note is because I wanted to define what “average” meant when I said I’m an average girl. I have these flaws along with many others. Others might have different flaws but at the end of the day that is what makes us human: to err.
Technically, when you make mistakes and realise them, it draws you closer to Allah and makes you more God-fearing. That is the natural, the logical outcome. But what if you don’t feel the remorse of committing thought-out, intentional sins but you know you should, and to compensate for them, you revert to the Quran, read it for meaning so that somehow your heart is true when it asks for forgiveness. And yet, the heart lacks the light. What if you pray five times a day to seek that light and yet it escapes you? You are doing all the right things, taking the right steps, why then does the heart not find light?
I am not complaining. I know something is amiss. And that something is lacking in me. I have to figure that out and nobody can figure it out for me. But these are the dilemmas of an average person. They are caught between a material reality and the religious implications of following such a reality.
As far as working hard is concerned, I do not believe it is true that there is a single person who is not in some capacity trying to get salvation and spiritual insight. Some find that in helping others, some are exceptional to their parents, and still others are good at making people happy. Whatever the means, the end remains the same: filling the spiritual void which in turn pleases Allah. But again it all boils down to one thing: it is more what the society requires out of you rather than the religion. Your priorities are what only you can set straight.
I was fortunate enough to have a discussion with one of my friends the other day on sinning. I was discussing how I can’t pray because I have sinned so much that I feel like a hypocrite standing on the prayer mat. I mean how can I face Allah when I have committed so many sins knowingly? I have incessantly lied, slandered, gossiped and much more. I have rebelled in the most sinful ways to get back at people, not because I was angry at Allah but because I was disappointed in people. And yet in doing so I displeased Allah. I seek forgiveness and yet, again, my forgiveness lacks that truth and sincerity it should have. So I feel I am not sincere or pure enough to stand in front of Allah and seek His forgiveness or His pleasure in some way. I remember once calling one of my friends Faustus, Faustus who had sinned so much that he never asked for forgiveness because he believed he wouldn’t get it. Later I realised, I am Faustus.
And on this my friend told me that is exactly what Shaitan wants you believe. That there is no remorse, there is no way out and your sins are so grave that there is no redemption. And I realised that is exactly what I had been feeling all along. That I will not be forgiven which is why my seeking forgiveness lacked the sincerity that it should have.
It is strange how when I was reading Doctor Faustus by Christopher Marlowe, this had occurred to me. That how stupid can a person be not to believe in the mercy of God. And yet perhaps the shame and disappointment you feel is so great that I found myself in a similar position. I had also conjured up my own Mephistopheles. Fortunately for me, I received my guiding light before it was too late. It’s a beginning, perhaps starting from scratch.
“Why this is hell, nor am I out of it.
Think’st thou that I, who saw the face of God,
And tasted the eternal joys of Heaven,
Am not tormented with ten thousand hells
In being deprived of everlasting bliss?”
The Tragical History of Doctor Faustus by Chritopher Marlowe
Volume 2, Book 26, Number 802:
I asked Ibn ‘Umar (radiallaahu `anhu), “When should I do the Rami of the Jimar?” He replied, “When your leader does that.” I asked him again the same question. He replied, “We used to wait till the sun declined and then we would do the Rami (i.e. on the 11th and 12th of Dhul-Hijja).”
Volume 2, Book 26, Number 803:
Narrated ‘Abdur-Rahman bin Yazid:
‘Abdullah (radiallaahu `anhu) did the Rami from the middle of the valley. So, I said, “O, Abu ‘Abdur-Rahman (radiallaahu `anhu)! Some people do the Rami (of the Jamra) from above it (i.e. from the top of the valley).” He said, “By Him except whom none has the right to be worshipped, this is the place from where the one on whom Surat-al-Baqara was revealed (i.e. Allah’s Apostle (sallallaahu `alayhi wasallam)) did the Rami.”
Volume 2, Book 26, Number 804:
Narrated ‘Abdur-Rahman bin Yazid:
When ‘Abdullah (radiallaahu `anhu) reached the big Jamra (i.e. Jamrat-ul-Aqaba) he kept the Ka’ba on the left side and Mina on his right side and threw seven pebbles (at the Jamra) and said, “The one on whom Surat-al-Baqara was revealed (i.e. the Prophet (sallallaahu `alayhi wasallam)) had done the Rami similarly.”
Volume 2, Book 26, Number 805:
Narrated ‘Abdur-Rahman bin Yazid:
I performed Hajj with Ibn Masud (radiallaahu `anhu), and saw him doing Rami of the big Jamra (Jamrat-ul-Aqaba) with seven small pebbles, keeping the Ka’ba on his left side and Mina on his right. He then said, “This is the place where the one on whom Surat-al-Baqara was revealed (i.e. Allah’s Apostle (sallallaahu `alayhi wasallam)) stood.”
Volume 2, Book 26, Number 806:
I heard Al-Hajjaj saying on the pulpit, “The Sura in which Al-Baqara (the cow) is mentioned and the Sura in which the family of ‘Imran is mentioned and the Sura in which the women (An-Nisa) is mentioned.” I mentioned this to Ibrahim, and he said, ‘Abdur-Rahman bin Yazid told me, ‘I was with Ibn Masud (radiallaahu `anhu), when he did the Rami of the Jamrat-ul-Aqaba. He went down the middle of the valley, and when he came near the tree (which was near the Jamra) he stood opposite to it and threw seven small pebbles and said: ‘Allahu-Akbar’ on throwing every pebble.’ Then he said, ‘By Him, except Whom none has the right to be worshipped, here (at this place) stood the one on whom Surat-al-Baqra was revealed (i.e. Allah’s Apostle (sallallaahu `alayhi wasallam)).’ “
Volume 2, Book 26, Number 807:
Ibn ‘Umar (radiallaahu `anhu) used to do Rami of the Jamrat-ud-Dunya (the Jamra near to the Khaif mosque) with seven small stones and used to recite Takbir on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qibla for a long time to invoke (Allah) while raising his hands (while invoking). Then he would do Rami of the Jamrat-ul-Wusta (middle Jamra) and then he would go to the left towards the middle ground, where he would stand facing the Qibla. He would remain standing there for a long period to invoke (Allah) while raising his hands, and would stand there for a long period. Then he would do Rami of the Jamrat-ul-Aqaba from the middle of the valley, but he would not stay by it, and then he would leave and say, “I saw the Prophet (sallallaahu `alayhi wasallam) doing like this.”
Volume 2, Book 26, Number 808:
Narrated Salim bin Abdullah:
‘Abdullah bin ‘Umar (radiallaahu `anhu) used to do Rami of the Jamrat-ud-Dunya with seven small pebbles and used to recite Takbir on throwing each stone. He, then, would proceed further till he reached the level ground, where he would stay for a long time, facing the Qibla to invoke (Allah) while raising his hands. Then he would do Rami of the Jamrat-ul-Wusta similarly and would go to the left towards the level ground, where he would stand for a long time facing the Qibla to invoke (Allah) while raising his hands. Then he would do Rami of the Jamrat-ul-‘Aqaba from the middle of the valley, but he would not stay by it. Ibn ‘Umar (radiallaahu `anhu) used to say, “I saw Allah’s Apostle (sallallaahu `alayhi wasallam) doing like that.”
In the description of Hajj on IslamQA, it says:
Then after tawaaf and saa’i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu’l-Hijjah, and stone the three jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say “Allaahu akbar” after each throw. Then he should go forward a little and say a lengthy du’aa’, saying whatever he likes. If it is too difficult for him to stand for a long time and make du’aa’, he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.
Then he should stone the middle jamarah with seven pebbles, one after another, saying “Allaahu akbar” with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du’aa’ if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du’aa’ because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.
Then he should stone Jamarat al-‘Aqabah with seven pebbles, one after another, saying “Allaahu akbar” with each throw, then he should go away and not offer a du’aa’ after that.
When he has completed the stoning of the Jamaraat on the 12th day of Dhu’l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.
Notice how Ibn Mas`ud is referring to the Prophet (sallallaahu `alayhi wasallam) as the one on whom Surah al-Baqarah was revealed [الَّذِى أُنْزِلَتْ عَلَيْهِ سُورَةُ الْبَقَرَةِ]. It’s a nice adjective, don’t you think? :)
Volume 2, Book 26, Number 799:
Narrated Ibn ‘Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) permitted (them).
Volume 2, Book 26, Number 800:
Narrated Ibn ‘Umar (radiallaahu `anhu):
That the Prophet (sallallaahu `alayhi wasallam) allowed (as above).
Volume 2, Book 26, Number 801:
Narrated Ibn ‘Umar (radiallaahu `anhu):
Al-Abbas (radiallaahu `anhu) asked the permission from the Prophet (sallallaahu `alayhi wasallam) to stay at Mecca during the nights of Mina in order to provide water to the people, so the Prophet (sallallaahu `alayhi wasallam) allowed him.
Previously discussed here.
Staying overnight in Mina during the Days of Tashreeq is obligatory according to the majority of fuqahaa’; the one who fails to do that with no excuse is obliged to offer a sacrifice. According to the majority of scholars one should stay there for most of the night.
(al-Mawsoo’ah al-Fiqhiyyah, part 17, p. 58).
Not staying overnight in Mina during the Days of Tashreeq may be one of the following cases:
The first case: when a person does not stay overnight in Mina because he has an excuse.
Shaykh Ibn Baaz was asked about the ruling on a person who does not stay overnight in Mina during the Days of Tashreeq. He said:
He is not obliged to offer any sacrifice because Allaah says (interpretation of the meaning): ‘So keep your duty to Allaah and fear Him as much as you can’ [al-Taghaabun 64:16] – whether he did not stay overnight at Mina because of sickness or because there was no room, of for some similar legitimate excuse such as those who bring water to the pilgrims and those who tend sheep, and whatever else comes under the same rulings.
The second case: when a person does not stay overnight (in Mina) during the days of Tahsreeq with no excuse.
The Shaykh (may Allaah have mercy on him) said:
Whoever does not stay overnight in Mina during the Days of Tashreeq with no excuse has failed to do something which was prescribed by the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) in both word and deed, and by the fact that he made a concession for some of those who have excuses such as shepherds and those who bring water to the pilgrims. Concessions can only be made when there is something which has to be done. Hence staying overnight in Mina during the Days of Tashreeq is considered to be one of the obligatory duties of Hajj, according to the more correct of the two scholarly views, and whoever does not do that and has no legitimate excuse has to offer a sacrifice, because it was reported that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “Whoever fails to do one of the rituals [of Hajj] or forgets it, let him offer a sacrifice.” It is sufficient to offer one sacrifice for not staying overnight in Mina during the days of Tashreeq.”
(Majmoo’ Fataawa al-Shaykh Ibn Baaz – may Allaah have mercy on him – vol. 5, p. 182)
He should offer the sacrifice and share out its meat among the poor in the Haram, and he should not eat any of it. And Allaah knows best.