When should the prostration of forgetfulness be done, and what should be said in it?

Question

I would like to ask about how the prostration of forgetfulness is to be done in the case of omitting or adding something in the prayer.

If the prostration of forgetfulness comes after the tasleem, should the worshipper repeat the tashahhud or not? 

Should he say Subhaana Rabbiyal-A’la (Glory be to my Lord most High) during the prostration of forgetfulness? Or are there other dhikrs that can be said in the prostration of forgetfulness?

If the worshipper forgets to say the first tashahhud, does he have to do the prostration of forgetfulness or not?

Answer

Praise be to Allaah.Firstly:

  With regard to when the prostration of forgetfulness should be done, before or after the salaam, there is a great difference of opinion among the scholars.
The most correct view is that

A) If a person does something extra in the prayer by mistake, the prostration must be done after the salaam, and
B) If he omits something then he should do the prostration before the salaam.
C) If he is not sure then it is subject to further discussion.
If one thing seems more likely to him than the other then he should do the prostration after the salaam, and if neither seems more likely then he should do the prostration before the salaam.
This has been discussed in the answer to question no. 12527.

Secondly:

It says in Fataawa al-Lajnah al-Daa’imah (8/7):
The first tashahhud in the prayer is one of the obligatory parts of prayer, according to the more correct of the two scholarly views, because the Prophet (peace and blessings of Allaah be upon him) used to do it and he said: “Pray as you have seen me praying.” If he omitted it by mistake, he should prostrate because of forgetting, and if he omitted it deliberately, then his prayer is invalid. The one who omitted it by mistake can make up for it by doing the prostration of forgetfulness before the salaam. End quote.

Thirdly:
It is not prescribed to repeat the tashahhud after the prostration of forgetfulness, whether it comes before or after the salaam. This has been discussed in the answer to question no. 7895.

Fourthly:
The prostration of forgetfulness is to be done like the prostration in prayer, so one should prostrate on seven bones as in the prostration of prayer, and remember Allaah by reciting the well-known dhikr (Subhaana Rabbiyal-A’la (Glory be to my Lord most High)) and saying between the two prostrations Rabb ighfir li, Rabb ighfir li  (Lord forgive me, Lord forgive me). There is no special dhikr for the prostration of forgetfulness. This is what has been stated by the scholars.
Al-Mardaawi said in al-Insaaf (2/159):

The prostration of forgetfulness, what is said during it and after rising from it are the same as the prostration in prayer. End quote.
Al-Ramli said in Nihaayat al-Muhtaaj (2/88):

The manner in which it (i.e., the prostration of forgetfulness) is done is the same as the prostration in prayer, with regard to its obligatory duties and recommended parts, such as placing the forehead on the ground, being at ease in the posture, and iftiraash (sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah) when sitting in between them. End quote.
Some fuqaha’ regard it as mustahabb to say Subhaana man la yas-hu wa laa yanaam (Glory be to the One Who does not forget or sleep) during the prostration of forgetfulness but there is not evidence for this. What is prescribed is to limit oneself to the dhikr that is said when prostrating during prayer, and not to recite any other dhikr.

Other scholarly comments are quoted in the answer to question no. 39399.

And Allaah knows best.

Islam Q&A

A Muslim’s Actions are Only For Allah

Narrated AbuUmamah: The Prophet (peace_be_upon_him) said:

If anyone loves for Allah’s sake, hates for Allah’s sake, gives for Allah’s sake and withholds for Allah’s sake, he will have perfect faith.

Abu Dawud  (Book #40, Hadith#4664)

So this hadeeth clearly shows the manner in which the believer conducts all his affairs and behaves in all his dealings, all of them are for Allaah and he does not give a share in any of them to other than Him, the One free and far removed from all imperfections.

In all his affairs he distances himself from seeking after personal gain and enjoyment. In his loving and hating, giving and withholding he seeks only Allaah’s pleasure and His Paradise. He does not seek after the worldly positions, wealth or reputation! Then if he falls into the like of this he repents and turns back (to his Lord),

Effect of Hajj on the soul and life of a Muslim!

Praise be to Allaah.

Performing the rituals of Hajj has many virtues and there is a great deal of wisdom behind them. The one who is enabled to understand them and do them is blessed with a great deal of good. We will try to list as many as we can here.

1-     Travelling for Hajj to perform the rituals; his journey reminds him his journey to Allaah and the Hereafter. When he travels he leaves behind his loved ones, family, children and homeland, and the journey to the Hereafter is like that too.

2-     The one who goes on this journey takes with him supplies that will help him reach the holy land, and this reminds him that for the journey to his Lord, he must have with him provisions that will help him to arrive safely. Concerning this, Allaah says (interpretation of the meaning): “And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness)” [al-Baqarah 2:197].

3-     Just as travelling is a kind of torment, the journey to the Hereafter is like that too, and many times greater. Ahead of a person there is the agony of death, death itself, the grave, the gathering, the reckoning, the weighing in the Balance, and al-Siraat (a bridge across Hell, over which all must pass), then Paradise or Hell. The blessed one is the one whom Allaah saves.

4-     When the pilgrim wears the ihraam garments (two pieces of unsewn white cloth), this reminds him of the shroud in which he will be wrapped. This motivates him to give up sin. Just as he sheds his clothes, he should also shed his sins; just as he puts on two clean white garments, his heart and limbs should also be clean and untainted with sin.

5-     When he says at the meeqaat (the point at which pilgrims enter ihraam), “Labbayk Allaahumma labbaayk (Here I am at Your service, O Allaah)”, which means that he has responded to his Lord, may He be exalted, how can he remain in a state of sin without saying to his Lord, “Labbayk Allaahumma labbaayk (Here I am at Your service, O Allaah)”, meaning, I have responded to Your prohibition of them. This is the time to give up sin.

6-     When he gives up the things that are forbidden when in ihraam, and keeps busy with the talbiyah and dhikr (remembering Allaah), this shows the state that the Muslim should always be in. This is a means of training and disciplining himself, because he is disciplining himself by giving up what is basically permitted, but Allaah has forbidden it to him in this situation. So how can he transgress the sacred limits that Allaah has set for all times and places?

7-     When he enters the sacred House of Allaah, which Allaah has made a place of safety for mankind, this reminds him ofsafety on the Day of Resurrection, and that no one can attain it without effort and striving. The greatest source of safety on the Day of Resurrection is Tawheed (belief in the Oneness of Allaah) and avoiding shirk (associating others with Allaah). Concerning this Allaah says (interpretation of the meaning): “It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided” [al-An’aam 6:82].

When he kisses the Black Stone, which is the first ritual that he does, this trains the visitor to venerate the Sunnah (the way of the Prophet (peace and blessings of Allaah be upon him)), and not to transgress against the law of Allaah on the basis of his flawed reasoning. He knows that what Allaah has prescribed for mankind is wise and good, and he trains himself to submit fully to his Lord, may He be exalted. Concerning that, ‘Umar (may Allaah be pleased with him) said, after kissing the Black Stone: “I know that you are just a stone and you can neither cause harm nor bring benefit. Were it not that I saw the Prophet (peace and blessings of Allaah be upon him) kissing you, I would not have kissed you.” Narrated by al-Bukhaari (1520) and Muslim (1720).

8-     When he circumambulates the Ka’bah, that reminds him of his father Ibraaheem (Abraham, peace be upon him), and how he built the Ka’bah as a place of safety for mankind and called them to come on pilgrimage to this House. Then came our Prophet Muhammad (peace and blessings of Allaah be upon him) who also called people to come to this House. Moosa (Moses) and ‘Eesa (Jesus – peace be upon them both) also came on pilgrimage to this House, which is therefore a symbol of these Prophets. How could it be otherwise when Allaah commanded Ibraaheem (peace be upon him) to build it and venerate it?

9-     When he drinks the water of Zamzam, this reminds him of the blessing that Allaah has bestowed upon people in this blessed water, from which millions of people have drunk for many centuries, and it still has not dried up. He is encouraged to say du’aa’ (supplication) when drinking it, because the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever it is drunk for.” Narrated by Ibn Maajah (3062) and Ahmad (14435). It is a hasan hadeeth which was classed as such by Ibn al-Qayyim (may Allaah have mercy on him) in Zaad al-Ma’aad (4/320).

10-The saa’i (running) between al-Safa and al-Marwa reminds him of the great hardship undergone by our mother Haajar(Hagar), and how she ran between al-Safa and al-Marwa looking for someone to save her from the trouble in which she found herself, and especially for water to give to her young son Ismaa’eel (Ishmael). This woman bore this test with patience, and turned to her Lord. In her we have a good example, because when a man remembers the striving and patience of this woman, his problems seem less significant, and when a woman remembers one of her own gender, her hardship becomes easier to bear.

11-Standing in ‘Arafah reminds the pilgrim of the great gathering of mankind on the Day of Gathering. If the pilgrim suffers exhaustion because of the crowding together of thousands of people, then how about when all of mankind are gathered, barefoot, naked and uncircumcised?

12-As we said with regard to kissing the Black Stone, so too when stoning the Jamaraat (stone pillars representing the Devil), the Muslim trains himself to be obedient and to follow the example of the Prophet (peace and blessings of Allaah be upon him). Thus he manifests pure submission to Allaah.

13-When he offers the sacrifice, this reminds him of the important incident when our father Ibraaheem submitted to Allaah’s command to sacrifice his only son Ismaa’eel (Ishmael), and that there is no room for compassion which goes against the commands and prohibitions of Allaah. It also teaches him to respond to the command of Allaah, as Ismaa’eel said: “ ‘O my father! Do that which you are commanded, In sha’ Allaah (if Allaah wills), you shall find me of As‑Saabiroon (the patient)’” [al-Saffaat 37:102].

14-When he exits ihraam and that which Allaah had forbidden to him during ihraam becomes permissible to him again, this trains him to be patient, and teaches him that with hardship goes ease, and that the outcome for the one who responds to the command of Allaah is joy and happiness. This joy can only be felt by the one who tastes the sweetness of obedience, like the joy that the fasting person feels when he breaks his fast, or that the one who spends the night in prayer feels after he has prayed.

15-When he has finished the rituals of Hajj and done them as Allaah has prescribed and as He likes, and has completed his rituals, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised when he said: “Whoever comes to this House and does not utter any obscene speech or do any evil deed, will go back as his mother bore him.” Narrated by al-Bukhaari (1449) and Muslim (1350). This motivates him to turn over a new leaf in his life, free from sin.

16-When he goes back to his wife and children, the joy of meeting them reminds him of the greater joy he will feel when he meets them in the Paradise of Allaah, may He be exalted. This reminds him that true loss is loss of oneself and one’s family on the Day of Resurrection, as Allaah says (interpretation of the meaning): “Say (O Muhammad): The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” [al-Zumar 39:15].

This is what we were able to mention.

And Allaah knows best.

Source: Islam qa

“Her husband is having a relationship with someone else”

Her husband is having a relationship with someone else

 

After 10 years of marriage and permissible love, and 4 children, my husband has fallen in love with a woman whom he got to know through the Net. She is one of the devils of mankind and has changed our lives. In brief, he has become like a slave to her, she tells him what to do and what not to do, and he has to obey. She has turned my life and my children’s life into hell. He refuses to repent, especially since he is not married to her, because she refuses to get married. I have been divorced and there is one talaaq divorce left. I am living with him but he is always with the other woman even when he is in the house, via the mobile phone and the Net. When I see him talking to her in front of me and not caring about my feelings, I feel as though fire is burning me and I have nowhere to turn except to Allaah, and I complain to Him of my grief. For two years I have been tasting the bitterness of patience whilst they are living with love and ecstasy as he says and as I see him. Will it ever end and will I suffer this torment forever? I pray to Allaah the Almighty for forgiveness and I pray to Him night and day but I see that nothing happens to her, she is like a mountain that will never collapse. I am caught between my husband’s mistreatment and his love for another right before my eyes. I feel that I am no longer a human being and I think that I have lost all trust in anything. What should I do? Pray to Allaah to save me from this and to make my faith steadfast and to protect me from their evil and their arrogance…. Ameen.

 

Answer 

 

Praise be to Allaah. We ask Allaah to grant you relief from your distress and to increase your faith and steadfastness. 

 

What you have mentioned about your husband’s actions is something reprehensible with which Allaah and His Messenger (peace and blessings of Allaah be upon him) are not pleased, and of which His righteous slaves do not approve.

Romantic relationships between men and women are not allowed, and it is clearly haraam, whether that is via the internet or over the phone, or otherwise. If it goes beyond that to meetings and immoral actions, then this is the essence of doom.

Were it not for this ecstasy that your husband is experiencing, he would feel pain, alienation and confusion, which is what is usually felt by the sinner who persists in his sin.

Do not believe that he is living a life of pleasure and enjoyment, rather it is intoxication, negligence and a drifting away from Allaah, as Allaah says concerning those who commit immoral actions (interpretation of the meaning):

“Verily, by your life (O Muhammad), in their wild intoxication, they were wandering blindly” [al-Hijr 15:72]

One of the most abhorrent of actions is when a person commits his sin openly and boasts about it, not caring about the punishment that awaits him. Hence the Prophet (peace and blessings of Allaah be upon him) said: “All of my ummah may be forgiven except those who commit sin openly, and part of committing sin openly is when a man does something at night, then in the morning, when Allaah has concealed him, he says, ‘O So and so, I did such and such last night,’ when his Lord had concealed him all night but he discloses that which Allaah had concealed.” Narrated by al-Bukhaari, 6069.

You should praise Allaah for protecting you , and making you better than women of that ilk. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever sees a person who is afflicted with some trial and says, ‘Al-hamdu Lillaah alladhi ‘aafani mimma abtalaaka bihi wa faddalani ‘ala katheer mimman khalaqa tafdeelan (Praise be to Allaah who has spared me that with which He has tested you and has favoured me over many of those whom He has created),’ that trial will not befall him.” Narrated by al-Tirmidhi (3432) and Ibn Maajah (3892); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

You should note that Allaah gives the evildoer respite until, when He seizes him, He does not let him go, as the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah gives respite to the wrongdoer until, when He seizes him, He does not let him go.”
Then he recited (interpretation of the meaning):
“Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe” [Hood 11:102]
Narrated by al-Bukhaari, 4409; Muslim, 2583.

So you should not be deceived by the fact that this woman continues to do wrong and seems to get away scot-free, for there is no barrier between the prayer of the oppressed and Allaah.

Perhaps you can find some good people who will advise him and remind him of Allaah, even if that is via a Friday khutbah, for example, condemning such haraam relationships and describing the punishments in this world and the Hereafter for those who do such things.

Make a lot of du’aa’ to Allaah, especially at times when prayers are answered, such as the last third of the night, between the adhaan and iqaamah, between ‘Asr and Maghrib on Friday.

There is nothing wrong with your making du’aa’ against her because she is an evildoer, but it is better to pray that Allaah will improve your situation.

You have to be kind to your husband and make yourself beautiful for him, for perhaps that woman has captured his heart with kind words that he did not hear from you, or by making herself beautiful when you did not. So try to win him over in that way. And you have to be patient, for this is a test from Allaah by means of which your sins will be expiated and you will be raised in status.

And Allaah knows best.

Islam Q&A

 

A relation with God that is based on love

The problem faced by human beings is that they are required to elevate themselves to the level of the highest society of the angels when they have been created of the clay of the earth. They are not required to be angels; that is beyond them, since they are subject to the needs of their bodies. They are required to resist sinking into low depths by looking up to the sublime, to counter forgetfulness by God’s remembrance, and to overcome selfishness by human brotherhood. Having been granted life, they are required to dedicate their life to God; they must not be preoccupied with their own needs. They should look up to the One who granted them life, directing all their life activity to the fulfilment of what He requires of them.

 

This needs more explanation. Angels do not eat, and as such they do not need to grow their food and harvest their plants. Human beings need to do all that, but they become equal to the angels if they would only plant the earth, manage their harvests and eat their food in God’s name. The time they spend in attending to all these activities is equal to the time the angels spend in glorifying and praising God, if they will only reflect on God’s power and how He causes crops to grow and ripen, and appreciate His grace in providing them with sustenance, clothing and shelter.

God has sent His messengers, from the beginning of human life, to guide people along this way. He has not sent angels as messengers, because angels have nothing to do with the tasks assigned to human beings. Unbelievers wondered at the fact that God has given His message to human messengers to deliver.

They said: “Can it be that God has sent a human being as His messenger?” Say, “Had there been angels walking about on earth as their natural abode, We would have sent them an angel messenger from heaven.” Say, “Sufficient is God for a witness between me and you. He is indeed fully aware of His servants, and He sees all things.” (17: 94-96)

Prophet Muhammad (peace be upon him) provided the practical example of how people can live at the same level as the angels engaged in their glorification of God and thanksgiving. He has elevated mankind to a level in which we only see the rows of worshippers who praise and thank God, or the ranks of those who dedicate themselves and their property to serving God’s cause.

Muhammad certainly molded a human generation who were, in God’s measure, placed at the same level as the angels, because they abandoned all life temptations and followed the Prophet who dedicated his total existence to God, seeking only His pleasure, as the following words imply: “Say: My prayers, my worship, my living and my dying are for God alone, the Lord of all worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.” (6: 162-163.)

It is Muhammad’s clear knowledge of God, his continuous remembrance of Him and His great share of the perfection that emanates from His attributes that mold his emotional and intellectual life. God has created man, giving him his form and qualities. He appointed him as His vicegerent on earth. He empowered him and assigned to him the task of exploiting the riches of the earth to build life on it. He wants him to respect his own divine origin by not sinking into low desires. Man must be knowledgeable, noble, able, generous, compassionate, kind and willing to give. He must fashion his life in line with the perfect qualities which God’s own attributes symbolize.

The world has never known, and will never know, a man who kept contemplating the sublime as Muhammad did. He walked on earth, but his heart was always looking up to heaven. He provided the model of perfect human life, both within himself as an individual and with his companions as a society. We see in his rational and emotional heritage all the elements man needs to fulfil the mission assigned to him in this life.

Consider the flow of powerful emotion in this heartfelt supplication the Prophet often said after obligatory prayers: “My Lord! You are our Lord and the Lord of all that exists. I bear witness that You alone are the Lord of all, without partners. My Lord! You are our Lord and the Lord of all that exists. I bear witness that Muhammad is Your servant and messenger. My Lord! You are our Lord and the Lord of all that exists. I bear witness that all mankind are brethren. My Lord! You are our Lord and the Lord of all that exists. Make me and my household sincere in our worship at every moment in this life and the life to come. You, the Lord of Supreme Majesty and unparalleled benevolence, answer our prayers. You, the Lord Supreme, Supreme! You are the light of the heavens and the earth. You, the Lord Supreme, Supreme! You are sufficient for me and I rely on You, the Lord Supreme, Supreme.”
When he feels that language cannot adequately express such a flow of feeling, the Prophet resorts to repeating the same words in order to express his love and veneration of God. It may be a repetition of words, but in effect it airs a sense of greater love.

We note how Muhammad testifies to his being God’s messenger, and that this testimony comes in between asserting God’s oneness and the brotherhood of mankind. What does Muhammad’s assertion to his Lord that he is His servant and messenger signify? It is a kind of reconfirmation that he is willing to fulfil the task assigned to him and to complete his mission, delivering his message complete and intact to all mankind, regardless of how difficult they render his task by their rejection and false accusations.

Source

The Command for Sincerity in Worship

Allah said

﴿قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ ﴾

(Say: “Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of the all that exists.”) 

Allah commands the Prophet to inform the idolators who worship other than Allah and sacrifice to something other than Him, that he opposes them in all this, for his prayer is for Allah, and his rituals are in His Name alone, without partners. Allah said in a similar statement,

﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴾

 (Therefore turn in prayer to your Lord and sacrifice.) ﴿108:2﴾, meaning, make your prayer and sacrifice for Allah alone. As for the idolators, they used to worship the idols and sacrifice to them, so Allah commanded the Prophet to defy them and contradict their practices. Allah, the Exalted, commanded him to dedicate his intention and heart to being sincere for Him alone. Mujahid commented,

﴿إِنَّ صَلاَتِى وَنُسُكِى)

(Verily, my prayer and my Nusuk…) refers to sacrificing during Hajj and `Umrah.

Ref: Tafseer Ibn Kathir

What does Allah want from me?

The most important question that a Muslim can ask: What Does Allah want from me as a Muslim? What am I supposed to do in this worldly life I have been granted? We can rephrase this same question in more general terms, revealing that it is indeed the Big Question for all human beings: What is the purpose of my life? 

 

As Muslims, we often hasten to answer this question by quoting the verse of the Qur’an where Allah tells us: “I only created human beings and jinn to worship me.” [Sûrah al-Dhâriyât: 56]

We are certainly right in doing so. It is right for us as Muslims to look for our answer in the words of Allah. Certainly, this verse is one of the most important and relevant verses in the Qur’an addressing the question of what Allah wants from us.

But have we really answered our question yet?

No, we have not. The term “worship” needs to be properly understood. In Islam, worship is defined as everything that we do that Allah loves and is pleased with. It can be in what we do or what we say. 

It includes both inward and outward actions.

Everyone agrees that prayer, fasting, remembering Allah, purifying the heart, and similar devotional activities are part of worship. It is, therefore obvious that these acts of worship are something that Allah wants from us. However, it is a mistake to forget that our worship – in other words, what we do, say, and think that pleases Allah – is limited to these personal devotions alone. Our worship also includes how we deal with others.

So we must ask our question again: What does Allah want from me as a Muslim in my dealings with others? To answer this question, we must return to the Qur’an and Sunnah. When we do, we find there can be no doubt that the texts point us to at least two types of concerns. First, it is obvious that we are supposed to propagate the faith and convey the message of Islam to others. There are many verses of the Qur’an and Prophetic hadith that call us to this duty. However, that is not all. 

There are also numerous texts that call upon us to serve humanity. How often are we told to respect, honor, and assist others? These texts help us to complete the picture of how we are expected to worship Allah in our daily lives.

Let us consider some of the main themes:

Helping Others:

Prophet Muhammad (peace be upon him) said: “Whoever is engaged in fulfilling his brother’s needs, then Allah will be fulfilling his needs.” [Sahīh al-Bukhārī]

Likewise, he said: “Allah loves best the one who benefits people the most. The most beloved deed to Allah is to make a Muslim happy, remove his distress, pay off his debt, or placate his hunger. For me to go forth in fulfilling my brother’s need is dearer to me than to observe a retreat in this mosque (in Madinah) for worship for a month… And whoever goes forth to fulfil his brother’s need until it is taken care of, then Allah will make his feet tread steadily on that Day when feet will slip.” [al-Silsilah al-Sahihah]

Prophet Muhammad (peace be upon him) is also reported to have said: “Whoever goes forth to fulfil his brother’s need and makes headway in fulfilling that need, it is better than observing a retreat in the mosque for ten years.” [al-Tabarānī, al-Bayhaqī and al-Hākim]

Being Kind and Well-Mannered:

Prophet Muhammad (peace be upon him) declared: “I was sent only to perfect good conduct.” [al-Silsilah al-Sahīhah]

The Prophet (peace be upon him) stressed just how important it is to show kindness to people and exhibit good manners by describing an ill-mannered person as “bankrupt” even if that person was devoted to prayer and fasting:

Allah’s Messenger (peace be upon him) asked: “Do you know who is bankrupt?”
His Companions replied: “The bankrupt person is one who has neither money nor property.”
The Prophet (peace be upon him) then said: “The bankrupt person is one who will come on the Day of Judgment having to his credit much prayer, fasting, and charity. But alas, he will have against him that he ridiculed this person, falsely accused that one, stole the property of another, shed the blood of another, and assaulted another. They will each be compensated from his good deeds, and if his good deeds run out, some of their sins will be transferred to him and he will be consigned to Hell.” [Sahīh Muslim]

Upholding and Defending Justice:

Allah says: “O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort justice or decline to do justice, verily Allah is well-acquainted with all that you do.” [Sûrah al-Nisâ’: 135]

Allah also says: “O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Sûrah al-Mâ’idah: 8]

Indeed, Allah tells us in the Qur’an that establishing justice was part of the mission of all the Prophets: “Indeed, We had sent Our Messengers with clear proofs and sent down the scriptures and the balance with them so that people could establish justice.” [Sūrah al-Hadīd: 25]

Prophet Muhammad (peace be upon him) described the greatest for of struggle for the faith as follows: “The greatest struggle is to speak a true word in front of an unjust ruler.” [Sunan al-Nasā’ī, Sunan al-Tirmidhī, and Sunan Abī Dāwūd]

By helping others, showing kindness, and being just we engage in the worship of Allah, just like we do when we pray and fast. Therefore, these are also part of what it means to fulfil the purpose for which we were created.

Source

Are you being ungrateful or you are pleased with Allah’s Decree?

This is a reminder for you and for me.

Anyone can choose to be ungrateful. Some of us look at others and we wish we had their looks, their height, their wealth, the number of children they have or don’t have, their education, their talents, their…, their… and this can cause negativity and ungratefulness for the “blessings” we have supposedly missed out on.

We can become so ungrateful that we spend our lives by  missing out and failing to enjoy the blessings we have been granted with.

You must have come across people who are just not happy with their lot, no matter what.

Young girls who are miserable because there is a delay in them finding a suitable ” suitor”, agonizing when they hear about their friends getting married.

Harassed mums who enviously look at childless women and wish for a tidier house, time to themselves, uninterrupted nights , exotic holidays…

We wish, we aim, we get, we loose and the cycle continues through all our life without us having any feelings  of contentment or happiness.

The financially challenged wishing for affluence.

The wealthy wishing for less stressful lives and more time.

The list is endless.

The cycle of ingratitude continues throughout some people’s lives.

There is Divine Wisdom and a great reward for those who are happy with Allah’s Decree.

‘A’isha reported: I heard Allah’s Messenger (may peace be upon him) as saying: There is nothing (in the form of trouble) that comes to a believer even if it is the pricking of a thorn that there is decreed for him by Allah good or his sins are obliterated. Sahih Muslim  (Book #032, Hadith #6241)

Allah (swt) Says in the Holy Qur’an:

“…Allâh is pleased with them and they  (pleased)with Him. That is the great success (Paradise). (Al-Ma’idah 5:119)

But how can we achieve this ?

“Do not look to those above you. Look to those below you, as it will more likely remind you of Allah’s favors bestowed on you.” (Al-Bukhari and Muslim)

Here I would like to mention the serious matter of being displeased not only with the Decree of Allah (swt) but also with any aspect of  the Islamic faith.

There is a clear warning in the following ayaat:

Allah says:

But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa 4:65)

No Faith= Disbeliever

Lets all  work hard towards being of those who are pleased with what Allah (swt) has decreed for us.

Imagine how happy and at peace you will be when your last best friend rings you to let you know she is getting married or the most expensive sports car is parked at your neighbour’s drive and you are truly and from the bottom of your heart happy for them.

May Allah (swt) Forgive us for our shortcomings and may we  be of the grateful ones.

The worst punishment: Hardness of the heart

The ‘Abd is never afflicted with punishment more severe than hardness of the heart and being away from Allaah Subhanahu wa ta’aala.

An-Naar (Hellfire) was created to melt the hard hearts. The more distant of hearts are the hard ones. When the heart hardens the eye becomes dry.

The hardness of the heart stems from exaggeration in four things: eating, sleeping, talking, and socializing.

As when the body becomes sick, eating and drinking cannot cure it; if the heart becomes sick with desires, preaching cannot help it.

Whoever seeks to purify his heart let him favour Allaah over his desires. The hearts are the vessels of Allaah Subhanahu wa ta’aala on His earth. The most beloved to Him are those that are most soft, most strong and most pure.

They occupy their hearts with ad-Dunyaa (the world). If they occupied them with Allaah and al-Aakhirah their hearts would wonder in the meanings of His words and His clear signs. Then their hearts would return to them with marvelous wisdoms an astonishing benefits.

Taken from AL-HIJRA Magazine vol. 3, issue 6

Source

Everything prostrates to Allah

Allah tells us that He alone, with no partner or associate, is deserving of worship. Everything prostrates to His might, willingly or unwillingly, and everything prostrates in a manner that befits its nature, as Allah says: 

 [أَوَ لَمْيَرَوْاْ إِلَىخَلَقَ اللَّهُ مِن شَىْءٍ يَتَفَيَّأُ ظِلَـلُهُ عَنِ الْيَمِينِ وَالْشَّمَآئِلِ سُجَّدًا لِلَّهِ وَهُمْ]

(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly) [16:48]. And Allah says here:

[أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ]

(See you not that whoever is in the heavens and whoever is on the earth prostrate themselves to Him) means, the angels in the regions of the heavens, and all the living creatures, men, Jinn, animals and birds.

[وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ]

(and there is not a thing but glorifies His praise) [17:44].

[وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ]

(and the sun, and the moon, and the stars,) These are mentioned by name, because they are worshipped instead of Allah, so Allah explains that they too prostrate to their Creator and that they are subjected to Him.

[لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ]

(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them) [41:37]. In the Two Sahihs it was recorded that Abu Dharr said, “The Messenger of Allah said to me,

«أَتَدْرِي أَيْنَ تَذْهَبُ هَذِهِ الشَّمْسُ؟»

(Do you know where this sun goes) I said, `Allah and His Messenger know best.’ He said,

«فَإِنَّهَا تَذْهَبُ فَتَسْجُدُ تَحْتَ الْعَرْشِ، ثُمَّ تَسْتَأْمِرُ فَيُوشِكُ أَنْ يُقَالَ لَهَا: ارْجِعِي مِنْ حَيْثُ جِئْت»

(It goes (sets) and prostrates beneath the Throne, then it awaits the command. Soon it will be told, “Go back the way whence you came.”)’‘ Ibn `Abbas said, “A man came and said, `O Messenger of Allah, I saw myself in a dream last night, as if I was praying behind a tree. I prostrated, and the tree prostrated when I did, and I heard it saying, “O Allah, write down a reward for me for that, and remove a sin from me for that, store it with You for me and accept it from me as You accepted from Your servant Dawud.”’ Ibn `Abbas said, “The Messenger of Allah recited an Ayah mentioning a prostration, then he prostrated, and I heard him saying the same words that the man had told him the tree said.” This was recorded by At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih.

[وَالدَّوَآبِّ]

(Ad-Dawabb) means all the animals. It was reported in a Hadith recorded by Imam Ahmad that the Messenger of Allah forbade using the backs of animals as platforms for speaking, for, perhaps the one who was being ridden was better and remembered Allah more than the one who was riding.

[وَكَثِيرٌ مِّنَ النَّاسِ]

(and many of mankind) means, they prostrate willingly, submitting themselves to Allah of their own free will.

[وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ]

(But there are many (men) on whom the punishment is justified.) means, those who refuse prostration, are stubborn and arrogant.

[وَمَن يُهِنِ اللَّهُ فَمَا لَهُ مِن مُّكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَآءُ]

(And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.) It was recorded that Abu Hurayrah said, “The Messenger of Allah said:

«إِذَا قَرَأَ ابْنُ آدَمَ السَّجْدَةَ اعْتَزَلَ الشَّيْطَانُ يَبْكِي، يَقُولُ: يَا وَيْلَهُ أُمِرَ ابْنُ آدَمَ بِالسُّجُودِ فَسَجَدَ فَلَهُ الْجَنَّةُ، وَأُمِرْتُ بِالسُّجُودِ فَأَبَيْتُ فَلِيَ النَّار»

(When the son of Adam recites the Ayat containing the prostration, the Shaytan withdraws weeping and says, “Ah! Woe (to me)! the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so I am doomed to Hell.”) This was recorded by Muslim. In his book Al-Marasil, Abu Dawud recorded that Khalid bin Ma`dan, may Allah have mercy upon him, reported that Allah’s Messenger said,

«فُضِّلَتْ سُورَةُ الْحَجِّ عَلَى سَائِرِ الْقُرْآنِ بِسَجْدَتَيْن»

(Surat Al-Hajj has been favored over the rest of the Qur’an with two prostrations.”) 

Al-Hafiz Abu Bakr Al-Isma`ili recorded from Abu Al-Jahm that `Umar did the two prostrations of [Surat] Al-Hajj when he was in Al-Jabiyah, and he said, “This Surah has been favored with two prostrations.”

[هَـذَانِ خَصْمَانِ اخْتَصَمُواْ فِى رَبِّهِمْ فَالَّذِينَ كَفَرُواْ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارِ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ - يُصْهَرُ بِهِ مَا فِى بُطُونِهِمْ وَالْجُلُودُ - وَلَهُمْ مَّقَامِعُ مِنْ حَدِيدٍ - كُلَّمَآ أَرَادُواْ أَن يَخْرُجُواْ مِنْهَا مِنْ غَمٍّ أُعِيدُواْ فِيهَا وَذُوقُواْ عَذَابَ الْحَرِيقِ ]

Tafsir Ibn Kathir

A Lecture for Muslim Youth-Q & A Session-Nouman Ali Khan

Respose to the baseless claim that God does not exist!

"I'm Human and Humans make mistakes" - Siraj Wahhaj

How the Bible Led Me to Islam: The Story of a Former Christian Youth Minister - Joshua Evans

Dont misquote the Quran in my presence...(Shabir Ally debate)

I love her SO SO much but can't marry yet... What should I do?

 Great advice!

Hajj: its virtues and benefits

Hajj: its virtues and benefits

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Praise be to Allaah and peace and blessings be upon the Messenger of Allaah.

This is a brief discussion of Hajj – its virtues, benefits and a little about its rulings.

1. When Hajj was prescribed

According to the correct view, Hajj was made obligatory in 9AH, the year of the Delegations (al-Wufood), in which Soorat Aal ‘Imraan was revealed, in which Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence).” [Aal ‘Imraan 3:97]

2. The ruling on Hajj

Hajj is a fareedah (obligatory duty), one of the pillars of Islam. The evidence (daleel) for this is the aayah mentioned above, and there is also evidence in the Sunnah which indicates the same thing.

Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built upon five (pillars): testifying that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing regular prayer, paying zakaah, Hajj and fasting Ramadaan.” (Narrated by al-Bukhaari, 8; Muslim, 16).

3. Is Hajj obligatory straight away?

Yes, it should be done straight away. The evidence for this is the aayah referred to above. This (doing things straight away) is the guiding principle concerning the commands of sharee’ah. The evidence in the Sunnah which indicates this is as follows:

1. Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” (Narrated by Muslim, 1337).
2. Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to go for Hajj, let him hasten to do it, because he may fall ill or some other problems may arise.” (Narrated by Abu Dawood, 1732, without the phrase “because he may…”’ also narrated by Ibn Maajah, 2883 and Ahmad, 1836).

According to a report narrated by Ahmad “Hasten to do Hajj –i.e., the obligatory Hajj – for none of you knows what may happen to him.”

These two reports strengthen one another. (See Irwaa’ al-Ghaleel by al-Albaani, 4/168).

The Shaafa’is say that Hajj may be delayed, because the Prophet (peace and blessings of Allaah be upon him) delayed his Hajj until 10 AH. But the answer to this is as follows:

1. He only delayed it for one year, but they say it may be delayed indefinitely!
2. He (peace and blessings of Allaah be upon him) wanted to purify the House (the Ka’bah) of the Mushrikeen and those who performed Hajj naked.
3. He was kept busy with the delegations who had started to come to Madeenah one after another to announce their Islam.

(See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/17, 18)

4. It is obligatory to do Hajj once in one's lifetime

Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” A man said, Is it every year, O Messenger of Allaah? He remained silent until the man had said it three times, then he said, “If I say yes, it will become obligatory and you will not be able to do it.” Then he said, “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” (Narrated by Muslim, 1337)

5. The virtues of Hajj

There are many ahaadeeth which speak of the virtues of Hajj, including the following:

1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.” (Narrated by al-Bukhaari, 26; Muslim, 83).

An accepted Hajj means:

1. It must be paid for with halaal money
2. One should keep away from evil, sin and unjust disputes during Hajj.
3. One should observe all the rituals according to the Sunnah.
4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
5. One should not follow it with acts of disobedience and sin.

1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350)
2. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.” (Narrated by al-Bukhaari, 1683; Muslim, 1349).
3. ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him). (Narrated by al-Bukhaari, 1762).
4. ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.” (Narrated by Muslim, 121).
5. ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200).
6. Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.” (Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).

6. The benefits of Hajj

Allaah says (interpretation of the meaning):

“That they may witness things that are of benefit to them” [al-Hajj 22:28]

The benefits are both worldly and religious (spiritual).

With regard to the religious benefits, the one who goes for Hajj earns the pleasure of his Lord, and comes back with all his sins forgiven. He also earns the immense reward which he cannot earn anywhere else than in these places. One prayer in al-Masjid al-Haraam, for example, is equal to a hundred thousand prayers elsewhere, and Tawaaf and Saa’ee cannot be done anywhere except in these places.

Other benefits include meeting other Muslims and discussing their circumstances, and meeting scholars, learning from them and asking them about one’s problems.

Worldly benefits include trade and business, and other kinds of earnings that have to do with Hajj.

7. The ruling on Hajj and its spiritual effects on a person

There are many virtues of the rituals of Hajj, and much wisdom behind them. Whoever is blessed with proper understanding of them is blessed with much goodness. For example:

1. When a person travels to carry out the rituals of Hajj, he is reminded of his journey to Allaah and the Hereafter. When he travels, he leaves behind his dear friends, wife, children and homeland, and the journey to the Hereafter is like that.
2. The one who goes on this journey equips himself with enough provision to help him reach the sacred land, so let him remember that for his journey to his Lord, he needs to have sufficient provision to help him get there safely. Concerning this, Allaah says (interpretation of the meaning): “And take a provision (with you) for the journey, but the best provision is At-Taqwaa (piety, righteousness, etc.).” [al-Baqarah 2:197]
3. Travelling is a kind of torment, and the same is true of the journey to the Hereafter, only much more so. Ahead of man there is his dying, death, the grave, the gathering, the accounting, the scales and al-Siraat, followed by either Paradise or Hell. The blessed one will be the one whom Allaah saves.
4. When the pilgrim puts on the two garments of his ihraam, he cannot help but be reminded of the shroud in which he will be wrapped [after he dies]. This prompts him to give up disobedience and sin. Just as he has given up his regular clothing [for Hajj], so he has to give up sin. Just as he has put on two clean, white garments, he has to make his heart clean and white [pure], and keep his faculties clean and pure, uncontaminated by the stain of sin and disobedience.
5. When he says “Labbayk Allaahumma labbayk” at the Meeqaat [station of entering ihraam], he means that he has responded to his Lord, so how can he insist on still sinning and not respond to his Lord’s call to give it up? When he says “Labbayk Allaahumma labbayk”, he means, “I am responding to Your prohibition of it and this is the time I am giving it up.”
6. When he gives up haraam things during his ihraam, and keeps himself busy with the talbiyah and dhikr, this shows him how the Muslim should be. He trains himself to give up some things which in principle are halaal, but Allaah has forbidden them to him at this time [during his ihraam], so how can he violate the prohibitions of Allaah by doing things which are haraam at all times and in all places?
7. When he enters the Sacred House of Allaah, which Allaah has made a sanctuary for mankind, he remembers the sanctuary of the Day of Resurrection, which no one can reach without striving hard and making a concerted effort. The greatest thing which will keep a person safe on the Day of Resurrection is Tawheed and avoiding Shirk (associating others with Allaah). Concerning this, Allaah says (interpretation of the meaning): “It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided.” [al-An’aam 6:81].
Kissing the Black Stone, which is the first ritual to be undertaken, teaches the visitor to honour the Sunnah and not to oppose the laws of Allaah with his feeble reasoning. He recognizes that there is wisdom and goodness behind the laws and rituals which Allaah has prescribed for mankind, and he trains himself to submit himself totally to his Lord, may He be exalted. Concerning this, ‘Umar (may Allaah be pleased with him) said, after he kissed the Black Stone: “I know that you are only a stone and that you can neither benefit nor harm. If I had not seen the Prophet (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.” (Narrated by al-Bukhaari, 1520; Muslim, 1720).
8. When he does Tawaaf, he is reminded of his father Ibraaheem (peace be upon him), who built the House to be a place of resort for mankind and a place of safety, and that he called them to perform pilgrimage to this House. And our Prophet Muhammad (peace and blessings of Allaah be upon him) also called them to perform pilgrimage to this House. Moosa, Yoonus and ‘Eesaa (peace be upon them) also performed pilgrimage to this House. This House was a symbol and a meeting place for these Prophets; how could it be otherwise, when Allaah had commanded Ibraheem (peace be upon him) to build it and venerate it?
9. When he drinks the water of Zamzam, he is reminded of the blessing which Allaah has bestowed upon mankind in the form of this blessed water, from which millions of people have drunk throughout the long ages, but it has never dried up. He is encouraged to make du’aa’ when he drinks it by the hadeeth which has been reported from the Prophet (peace and blessings of Allaah be upon him)” “The water of Zamzam is for whatever it is drunk for.” (Narrated by Ibn Maajah, 3062; Ahmad, 14435. This is a hasan hadeeth; classed as hasan by Ibn al-Qayyim – may Allaah have mercy on him – in Zaad al-Ma’aad, 4/320).
10. When he does al-Saa’ee, running between al-Safaa’ and al-Marwah, he is reminded of the trial endured by Haajir, the mother of Ismaa’eel and the wife of al-Khaleel [Ibraaheem] (peace be upon him), and how she ran back and forth between al-Safaa’ and al-Marwah, searching for water which would save her from what she was suffering, and especially so that she could give her little son – Ismaa’eel – water to drink. Since this woman was patient in the face of this adversity and turned to her Lord, this teaches man that doing this is better and more appropriate. When a man remembers the struggle and patience of this woman, it makes it easier for him to bear his own problems, and a woman who is of her own kind will find her problems easier to bear.
11. The standing (wuqoof) in ‘Arafaah reminds the pilgrim of the throngs of people on the Day of Gathering. If the pilgrim feels tired from being in a crowd of thousands, how will it be in the crowds of barefoot, naked, uncircumcised people, standing for fifty thousand years?
12. When he throws the pebbles at the Jamaraat, the Muslim trains himself to obey Allaah unquestioningly. Even if he does not understand the reason and wisdom behind this throwing (ramy), and cannot make the connection between rulings and their purpose, this is a manifestation of complete submission (‘uboodiyyah) to Allaah.
13. When he slaughters his sacrifice (hady), he is reminded of the great event when our father Ibraaheem submitted to the command of Allaah to sacrifice his only son Ismaa’eel, after he had grown up and become a help to him. He is also reminded that there is no room for emotions which go against the commands and prohibitions of Allaah. This teaches him to respond to what Allaah commands, as Ismaa’eel said (interpretation of the meaning): “ ‘O my father! Do that which you are commanded. In shaa Allaah (if Allaah wills), you will find me of al-saabireen (the patient ones).’” [al-Saaffaat 37:102].
14. When he comes out of his ihraam and things that had been forbidden to him once again become permissible, this teaches him about the consequences of patience and that after hardship comes ease. The one who responds to the call of Allaah will have joy and happiness, and this joy cannot be known by anyone except those who have tasted the sweetness of obedience, such as the joy felt by the one who fasts when he breaks his fast, or by the one who prays Qiyaam during the last part of the night, after he has finished praying.
15. When he has finished performing all the rituals of Hajj as they were prescribed by Allaah and in the manner that Allaah loves, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised in the hadeeth, “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350). This invites him to start a new page in his life, free of sin.
16. When he comes back to his wife and children, and experiences the joy of meeting them again, this reminds him of the greater joy of meeting them in Paradise. This also teaches him that the greatest loss is losing oneself and one’s family on the Day of Resurrection, as Allaah says (interpretation of the meaning): “The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” [al-Zumar 39:15].

We ask Allaah to help us to obey Him and to reach His House and to do all that He has enjoined upon us. May Allaah bless our Prophet Muhammad.