Haj contemplations
August 09 2019 12:32 AM

1. This is a journey that was taken by Prophets and Messengers before you. Those who take the path of the Prophets magnify the tawheed of Allah and His House. There are those, however, who come to perform Haj and their hearts are attached to other than Allah. They invoke the dead and the righteous, whether present or absent. This is the opposite of tawheed, it is shirk no matter what they call it because it is setting up rivals besides Allah. So, free your intention from any kind of devotion to other than Allah. Repent and come with a sincere heart submitting to Allah remembering what Ibraaheem and his son Ismaa’eel said when they were raising the foundations of Allah’s House, the Ka’aba.
“O our Rabb! Accept from us and make us submit to You in Islam and show us our manaasik (all the rite of Haj) and accept our repentance.” – Qur’an 2:128
2. You are set to depart and you may or may not return to your home. Make this journey to Allah’s House as Allah wants it. Think of the next journey that is surely coming, the one that leads to the meeting of Allah, Most High. This raises questions like: What did I prepare for that Day? Am I following Allah’s Commands? Am I a follower of the Sunnah of Muhammad, sallallaahu ‘alaihi wa sallam? Do I really know of Allah? Am I a believer that Allah is above the seven heavens over His ‘arsh as He has stated in His Book and as His Messengers have asserted? Am I a believer that believes Allah has a true Face that suits His Majesty as He has affirmed in the Qur’an and as has been affirmed by His Prophet Muhammad, sallallaahu ‘alaihi wa sallam? Am I believer in all of Allah’s Names, Attributes and Actions which He has affirmed in His Book and by His Messengers? Or do I just take and accept by my doubt, rejecting, or distorting (through what is called figurative interpretation of His Attributes) the meanings of Allah’s Attributes and Actions?
And invoke not any other ilaah (god) along with Allah, la ilaaha ilaa huwa (none has the right to be worshipped but He), Everything will perish save His Face, His is the Decision, and to Him (all) shall be returned. – Qur’an 28:88
3. Know, may Allah’s Mercy upon you, that when you reach the meeqaat there is another meeqaat that is still to come. It is the meeqaat (appointed meeting) on the Day of Resurrection:
Say (O Muhammad): (Yes) verily, those of old, and those of later times. All will surely be gathered together for an appointed Meeting of a known Day. – Qur’an 56:49-50
4. When you start saying the talbiyah remember the Command of Allah to Prophet Ibraaheem, ‘alaihis salaam:
And proclaim to mankind the Haj. They will come to you on foot and on every lean camel, they will come from deep and distant (wide) mountain highways (to perform Haj). – Qur’an 22:27
The talbiyah you make is in response to Prophet Ibraaheem’s proclamation to visit Allah’s house of worship. Allah is Most Great.
5. Upon entering Makkah remember that you are in the Secure Sanctuary:
Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not. – Qur’an 28:57
Let one commit himself to repentance, having a good opinion of Allah, hoping that Allah will grant him security from His Punishment.
6. You will enter one of the gates of al-Masjid al-Haraam. Then there you are before the magnificent House of Allah, Most High, the Ka’aba. Now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying “alhamdu-lillaah,” but also by obeying Allah while on Haj and for the rest of your life.
7. You start your tawaaf knowing that it is a great time for magnifying Allah the Exalted. Remember Him by His Names, Attributes and Actions. Also while in tawaaf try to reflect upon the time when Prophet Muhammad, sallallaahu ‘alaihi wa sallam, was prevented from doing the same thing you are doing today. Then think about what he did in clearing out the site from the symbols signifying worship to other than Allah! All idols were demolished. Busy yourself with du’aa. Ask Allah, the Most Great to make you hold to the correct belief and Path of the salaf and make you die on it. Ask Allah to save you from all forms of shirk and bid’ah.
8. While in sa’yi, contemplate on Haajar, the mother of Ismaa’eel, when she asked her husband Ibraaheem: “Did Allah order you to do this (leaving her and her baby Ismaa’eel in Makkah)? He said: “Yes.” Her great response was: “Then He (Allah) will not neglect us!” Think about this great dependence upon Allah when you are in the sa’yi walking the same path which Haajar took in search for water and for the means of life around the mounts of Safa and Marwah. Think about her endurance, perseverance and truth in Allah. The sa’yi exemplifies the strong belief that we are in need for the One Who Sustains and Provides – Allah, the Exalted.
Think about Ibraaheem’s invocation on his way homeward to Palestine:
O our Rabb! I have made some of my offspring to dwell in a valley with no cultivation, by Your Sacred House (the Ka’aba at Makkah); in order, O our Rabb, that they may offer prayers perfectly, so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks. – Qur’an 14:37
Men and fruits came to Makkah from many places. Ibraaheem returned to visit and later to share with his son Ismaa’eel the noble task of raising the foundations of the Ka’aba.
9. The standing on ‘Arafaat is the Haj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you may gain on this day.
10. You gathered the pebbles and you are about to embark on stoning the jamaraat. This is an act of obedience and remembrance of Allah, Most Magnificent. The Prophet, sallallaahu ‘alaihi wa sallam, said: “When you cast the small pebbles (ie at the jamaraat), it will be a light for you on the Day of Resurrection.”
11. When performing the sacrifice remember that saying of Allah, the Most High:
It is neither their meat nor their blood that reaches Allah, but it is your devotion that reaches him. – Qur’an 22:37
12. When you have completed your Haj, do not think that the remembrance of Allah has ended. Listen to what Allah says:
So when you have accomplished your manaasik (ie the rites of Haj) remember Allah as you remember your forefathers or with a far more remembrance. – Qur’an 2:200
Special note: If you go to Madinah then the objective of your visit should be according to the Sunnah and not bid’ah. Your intention is to set on a journey to visit the Prophet’s mosque and not his grave. When you reach the mosque and you pray upon entering then you may go to the grave and say, “As-salaama ‘alayka ayyuhan-nabiyy.” The same salaam is also mentioned when you pass by Abu Bakr and ‘Umar without innovations like:
a. Visiting the grave of the Prophet before praying in the mosque.
b. Making du’aa facing the grave.
c. Seeking nearness to Allah by means of the Prophet. This is a prohibited form of tawassul.
d. Seeking intercession from the Prophet.
e. Placing the hands upon the grills around the room containing the Prophet’s grave to seek blessings, etc.
Remember the Prophet’s sayings: “Do not make my grave an ‘Eid (place of celebration)...
“May Allah’s curse be on the Jews and Christians for taking the graves of their Prophets as places of worship.”
“Those before you took the graves of their Prophets as places of worship. Do not take graves as places of worship for verily I forbid you to do so.”
13. The Haj journey is not meant to gain any material reward. It is a selfless sacrifice solely for Allah, Most Majestic. It demands true love and fear of Him. It should be performed with full consciousness of one’s heart, with full humility and submission to Allah. It should not be thought of as a tourist-type excursion or be performed as mere physical rites. It develops sincerity, piety, humility, self-control, sacrifice, and true knowledge of the meaning of submission and obedience to Allah, Most High. It helps the pilgrim to be a better person who is devoted to Allah in every aspect of life.

1. Purify his creed (‘aqeedah) from any aspects of shirk, greater or lesser, as shirk destroys one’s deeds.
2. Devote his Haj purely and sincerely for Allah.
3. Sincerely repent for all of his sins.
4. Acquire knowledge about Haj and its rites.
5. Use halaal (lawful) means to support this great journey, taking what he will require (ie not begging while on Haj to meet his needs).
6. Record all of his debts and include them in his Islamic Will.
7. Relieve himself from any kind of injustice which he may have inflicted upon others.
8. Secure the needs of his family members whom he leaves home.
9. Accompany the knowledgeable and righteous Muslims and stay away from the mubtadi’ah (innovators in deen).
10. Perform salaat on time and as prescribed during the journey and in the Haj period.
11. Safeguard his tongue from backbiting, arguing, complaining, etc.
12. Keep his beard and not shave it for Haj or for any other reason, as this is prohibited.
13. Remember that it is unlawful for men to wear gold (rings included).
Note: The position of the scholars regarding visiting the grave sites by women can be summarised as follows:
a. Disliked but not unlawful
b. Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of Shariah at a grave site, then she should be prevented from visiting the graves.
c. Forbidden, and
d. A grave sin
Many scholars state that women visiting the Prophet’s Mosque may pronounce their salaam upon the Prophet away from the grave site since it is confirmed by many ahadith that the salaam is related to the Prophet wherever the person may be. The Prophet is in a state of barzakh ( a state of existence that begins with death and lasts until the Day of Resurrection) the nature of which is only known to Allah.

Nullification of ablution

Before offering prayers and other particular acts of worship, one must be in a state of ritual purity. It is necessary therein to wash the parts of the body that are generally exposed to dirt or other impurities. This cleansing is called Wudhoo’ (Ablution) and is performed as follows:
1. Have the intention that the act is for the purpose of worship and purification. Then, begin by saying ‘Bismillaah’ (ie, ‘I begin in the Name of Allah’).
2. Wash your hands up to the wrists, three times starting with the right hand.
3. Rinse your mouth with water, three times.
4. At the same time, cleanse your nostrils by sniffing water and expelling it, three times.
5. Wash your whole face three times with both hands, if possible, from the top of the forehead to the bottom of the chin and from ear to ear.
6. Wash your right arm three times up to the far end of the elbow, and then do the same with the left arm.
7. Wipe the whole head, or any part of it, with a wet hand from the front to the back, once.
8. Wipe the inner sides of your ears with the forefingers and their outer sides with the thumbs. This should be done with wet fingers once.
9. Wash your two feet up to the ankles, three times, beginning with the right foot.
The following acts render ablution null and void:
Natural Bodily Discharges
These include urine, stools, gas from behind, etc. Concerning the cases which necessitate ablution, Allah Almighty Says (what means): “… or (if) one of you comes from the place of relieving himself…” [Qur’an 5:6] This proves that such an act obligates new purification.
Abu Hurairah, radhiallah ‘anhu, who was one of the outstanding Companions, reported that the Messenger of Allah, sallallaahu ‘alaihi wa sallam, said: “Allah does not accept the prayer of a person who has released gas until he performs a new ablution.” A person from Hadhramawt (in Yemen) asked Abu Hurairah: “What does releasing gas mean?” He answered: “Passing wind, with or without sound.” [Al-Bukhari & Muslim]
He also narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “If one of you finds a disturbance in his abdomen and is not certain if he released any gas or not, he should not leave the mosque (i.e., quit his prayer) unless he hears its sound or smells its odour.” [Muslim]
Hearing the escaping gas or smelling it is not the condition that nullifies the ablution, but the certainty that passing gas has occurred. As for a discharge of Al-Mathi (prostatic fluid), the Prophet, sallallaahu ‘alaihi wa sallam, said: “Perform ablution.” Concerning Al-Mani (sperm), Ibn ‘Abbaas, radhiallah ‘anhu, who was another outstanding Companion, said: “It requires Ghusl (ritual bathing) and for Al-Mathi and Al-Wadi (which is secreted from the sexual organ due to sickness or fatigue), wash your sexual organs and perform ablution.” [Al-Bayhaqi]
Deep Sleep that Makes a Person Completely Unaware of his Surroundings
If the person did not keep his buttocks firmly seated on the floor while sleeping, he must make a new ablution.  Safwaan Ibn ‘Asal  said: “The Prophet, sallallaahu ‘alaihi wa sallam, used to order us while we were travelling not to take our socks off unless we were in post-sex impurity (i.e. not for defecation, urination or sleep).”
If one’s buttocks remained firmly on the floor during his sleep, no new ablution is necessary. This is implied by the narration of Anas, radhiallah ‘anhu, who said: “The Companions of the Prophet, sallallaahu ‘alaihi wa sallam, were waiting for the delayed ‘Ishaa’ prayer until their heads began nodding up and down (from drowsiness and sleep). They would then pray without performing ablution.” [Muslim, Ash-Shafi’ee, Abu Daawood & At-Tirmithi]
The wording that At-Tirmithi recorded from the chain of Shu’bah is: “I have seen the Companions of the Prophet, sallallaahu ‘alaihi wa sallam, sleeping to the extent that one could hear some of them snoring, but, they would stand for prayer without a new ablution.” Imaam Ibn Al-Mubaarak said: “In our view, this happened when they were sitting.”
Loss of Consciousness 
This nullifies the ablution, regardless of whether it was due to insanity, fainting, drunkenness, or medication. It also does not matter if one was unconscious for a short or long period of time, or if one was sitting, or fell to the ground, and so on. The aspect of unawareness here is greater than that of sleeping.  The scholars all agree on this point.
Touching the Sexual Organ without Any ‘Barrier’ (clothing, and so on) between the Hand and the Organ
Busrah Ibnt Safwaan (a female Companion) narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Whoever touches his sexual organ cannot pray until he performs ablution.” [Maalik, Ash-Shafi’ee, Ahmad & Others]
Imaam Abu Daawood said: “I asked Ahmad : ‘Is the Hadith (prophetic narration) of Busrah authentic?’ He replied: ‘Certainly it is authentic.’” In the narration of Imaams Ahmad and An-Nasaa’i Busrah heard the Prophet saying: “Ablution is to be made by the one who touches his sexual organ.” 
This is general and encompasses touching one’s own sexual organs or touching anyone else’s. Abu Hurairah reported the Prophet as saying: “Whoever touches his sexual organ without any covering (over it) must perform ablution.” [Ahmad, Ibn Hibbaan & Al-Haakim]
Imaam Ibn As-Sakan, who was a Hadith scholar, said: “This Hadith is from the best of what has been related on this topic,” Imaam Ash-Shaafi’ee related: “Any man who touches his sexual organ must perform ablution. Any woman who touches her private part must perform ablution.” 
The scholars of the Hanafi school are of the opinion, based on the following Hadith, that touching the sexual organ does not nullify the ablution: “A man asked the Prophet, sallallaahu ‘alaihi wa sallam, if a man who touches his sexual organ has to perform ablution. The Prophet, sallallaahu ‘alaihi wa sallam, replied: “No, it is just a part of you.”
In addition to this issue (touching the sexual organ), there are other issues that are also controversial in this regard among Muslim scholars, such as excretion of pus or blood, vomiting and eating camel meat.
Article source: http://www.islamweb.net/emainpage/

Faith and hypocrisy
Amongst the people are those who have faith but also possess a characteristic of hypocrisy as is reported in the Two Saheehs from Abdullah bin Amr, radiallahu ‘anhu, that the Prophet, sallallaahu ‘alaihi wa sallam, said:
“There are four qualities whosoever has them is a hypocrite and whosoever has a characteristic of these four possesses a characteristic of hypocrisy until he leaves it: when he speaks he lies, when he promises he breaks it, when he makes a covenant he proves treacherous, and when he argues he behaves in an imprudent and uncouth manner.” [Al-Bukhaari and Muslim]
Also in the Two Saheehs it is reported from Abu Hurairah, radiallahu ‘anhu, that the Prophet, sallallaahu ‘alaihi wa sallam, said:
“Faith has sixty or seventy and odd branches. The most lofty of them is the saying, ‘none has the right to be worshipped save Allah’ and the least of them is to remove something harmful from the road and modesty is a branch of faith.” [Al-Bukhari and Muslim]
Hence the Prophet, sallallaahu ‘alaihi wa sallam, explained that whosoever has a characteristic of these qualities [mentioned in the first hadith] then he has a characteristic of hypocrisy until he leaves it.
It is also established in the Two Saheehs that he, sallallaahu ‘alaihi wa sallam, has a characteristic of hypocrisy until he leaves it.
It is also established in the Two Saheehs that he, sallallaahu ‘alaihi wa sallam, said to Abu Dharr, radiallahu ‘anhu:
“Indeed you still contain some qualities of the pre-Islamic ignorance.” He asked, “despite my old age?” He replied, “yes.” [Al-Bukhari and Muslim]
It is established from him, sallallaahu ‘alaihi wa sallam, in the Saheeh that he said:
“There are four things found in my nation that are from the affairs of jaahiliyyah: boasting about social status, abusing genealogies, wailing over the dead and seeking rain through the stars.” [Muslims and Ahmed]
It is reported in the Two Saheehs from Abu Hurairah, radiallahu ‘anhu, that the Prophet, sallallaahu ‘alaihi wa sallam, said:
“The signs of the hypocrite are there; when he speaks he lies, when he promises he breaks it and when he is entrusted with something he proves treacherous.” [Al-Bukhari and Muslim]
In Saheeh Muslim [there occurs and additional wording],
“Even if he fasts, prays and thinks that he is a Muslim.” [Muslim]
Al-Bukhari mentions from Ibn Abi Mulaykhah that he said:
“I have met 30 of the Companions of Muhammad, sallallaahu ‘alaihi wa sallam, all of them fearing hypocrisy for themselves.” [Al-Bukhari]
Allah the Exalted says:
“And what struck you on the day the two armies met [at Uhud] was by the permission of Allah so that He might make evident the [true] believers and that He might make evident those who are the hypocrites. For it was said to them, ‘come, fight in the Way of Allah or [at least] defend.’ They said, ‘if we had known [there would be] fighting we would have followed you.’ They were nearer to disbelief that day than to faith.” [Aali ‘Imraan (3): 166-167]
So he declare these people to be closer to belief than belief [on that day], thus it becomes known that they had mixed faith with disbelief, and that their disbelief was the stronger of the two. [Likewise] others who have mixed faith with disbelief could find that their faith is the stronger of the two.

The increase and decrease of faith
Now when it is known that the Awliyaa of Allah are the pious, God-fearing believers, then know that the servants’ love of and closeness to Allah (wilaayah) will be determined by the amount of faith and taqwaa he has. Therefore the one who is more complete with regards his faith and taqwaa is closer to and has greater love of Allah, the Exalted. Hence the people are of varying degrees in their closeness to, and love of Allah, the Mighty and Magnificent, varying in accordance to their degrees of completion in faith and taqwaa. Similarly people are of varying degrees with regards to their enmity to Allah, which is determined in accordance to their level of disbelief and hypocrisy. Allah, the Exalted says:
“And whenever a surah is revealed, there are among them [the hypocrites] those who say, ‘which of you has this increased in faith?’ As for those who have believed, it has increased them in faith and they rejoice. But as for those in whose hearts there is a disease, it has [only] increased them in evil [in addition] to their evil and they will have died while they are disbelievers.” [At-Tawbah (9): 124- 125]
“Indeed, the postponing of restriction with the sacred months is an increase in disbelief.” [At-Tawbah (9): 37]
“And those who are guided - he increases them in guidance and grants them their righteousness.” [Muhammad (47): 17]
He, the Exalted, says with regards to the hypocrites,
“In their ears is a disease, so Allah has increased their disease.” [Al-Baqarah (2):10]
In conclusion, Allah, the Glorious and Exalted, as explained that a single person could have some measure of closeness and allegiance to Allah in accordance to his level of faith and also have some measure of enmity to Allah in accordance to his level of disbelief and hypocrisy. Allah, the Exalted says:
“And those who have believed will increase in faith.” [Al-Muddathir (74) 31]
“...so that they would increase in faith along with their present faith.” [Al-Fath (48) 4]
In Summary
* A single person can contain faith and hypocrisy
* Therefore the Awliyaa are of differing levels
* And the enemies of Allah are also of differing levels
(Excerpted from the book The Friends of Allah and the Friends of Shaytaan)

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