ummtaalib

Question and Answer: Q. Is it permissible to face the feet towards the Qiblah and sleep? M bed is positioned in such a way that the leg side of the bed faces the Qiblah. Due to limited space, I cannot change the direction of the bed (Question published as received) A. The Ulama have considered it to be a gesture of disrespect to stretch one’s feet towards the Qiblah whilst awake or sleeping. As a gesture of respect for the Qiblah, you should try to avoid facing your legs towards the Qiblah. If your bed cannot be repositioned, try to angle your legs slightly or retract them so that they do not face the Qiblah directly. If your feet happen to face the Qiblah whilst you are asleep, you will not be sinful since this is not in your control. Rasulullah (Sallallahu Alaihi Wasallam) said: "The pen is raised for three types of people (i.e.; they are not accountable for their deeds), a person who is sleeping until he wakes up, a child until he becomes Baligh and an insane person until he gains sanity” (Abu Dawood, Hadith #: 4405, Narrated by Ali) And Allah Knows Best Mufti Suhail Tarmahomed Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

Bequest of a person for Organ transplant Hanafi Fiqh > Askimam.org Question In a prior ruling you stated: “the bequest (Wasiyyat) of a person that after his death, his organs be donated is forbidden in Shariah”. Please give the explanation for this ruling from the Qur’an and Sunnah. Jazak Allah Khair Answer The Islamic Fiqh Academy of India, during its Second Fiqh Seminar, held between 8-11 December 1989 at the Hamdard Convention Centre, New Delhi, India, resolved that if a person directed that after one’s death one’s organ should be used for the purpose of transplantation (testamentary disposition, as is commonly known), it would not be considered as wasiyyah (will) according to Shari’ah. (“Islamic Fiqh Academy of India – Developing A Religious Law in Modern Times” in Religion and Law Review, op. Cit., p. 330) The plausible factors/considerations that may have influenced the adoption of this negative resolution pertain firstly to the concept of human organ being regarded as an amanah (trust endowed to every human being by the Creator) and secondly to the stance that human organ is invaluable. A. Human Organ: An Amanah As discussed in chapter ix, there are Muslim jurists who regard the human body (including its parts) as an amaanah (trust). Therefore, since a human being does not own his body, he/she cannot make a gift in respect of any part of his/her body either during his/her lifetime or after death. Thus to include organ donation in one’s will would not be in order since one cannot give away that which one does not legally own. B. Human Organ: Invaluable The testator’s estate is termed in Arabic as mal mutaqawwam (asset upon which a price can be set for it). Muslim jurists are of the opinion that a human being’s person (organs included) is mal ghayr mutaqawwam (invaluable i.e. no price can be set for it). (Tanzil-ur-Rahmaan. A Code of Muslim Personal Law. North Nazimabad, Karachi. Islamic Publishers. 1980, vol. 2 p. 330). Thus it logically follows that since no price can be set for human organ, the inclusion of its donation into one’s will would be regarded as null and void. From the book, ‘Organ Transplantation – Contemporary Islamic Legal and Thical Perspectives’, Abul Fadl Mohsin Ebrahim. and Allah Ta’ala Knows Best Mufti Ebrahim Desai FATWA DEPT.

Organ Donation & Transplantation (Indepth) <QUESTION> Is organ transplantation permissible? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The issue of organ transplantation has been a matter of great debate amongst the great contemporary scholars from around the globe. It has been discussed in various fiqh seminars, and many short and detailed works have be compiled on the subject. The majority of the Indo/Pak scholars are of the view that organ transplant is not permissible, while, many Arab scholars and some scholars of the Indian subcontinent give its permission under certain conditions, (details of these conditions will be mentioned further along). No one has given a general unconditional permission for the transplantation of organs. It must be remarked here that this issue is contemporary and obviously it is impossible for us to find express rulings concerning it in the classical works. As such, the views of the contemporary scholars are based upon the general and broad guidelines of Shariah. It is obvious that this will result in difference of opinion, thus no one opinion should be condemned, as the intention of all the scholars is to please Allah, and live a life that is in accordance with Shariah. 1) The view of impermissibility As mentioned earlier, the majority of the Indo/Pak scholars hold the view that organ transplantation can not be deemed permissible due to the harms and ill effects of it overcoming the potential benefits There view is based on the following grounds: a) The first and foremost is that Allah Almighty has honoured the human. Allah Most High says: “And verily we have honoured the children of Adam.” (Surah al-Isra, V.70) As such, it is a well-established principle of Shariah that all the organs of a human body, whether one is a Muslim or a non-Muslim, are sacred and must not be tampered with. To take benefit from any part of a human is unlawful (haram). Allah Almighty made humans the best of creations and created everything for their benefit. Allah Most High Says: “It is He, who has created for you all things that are on earth.” (Surah al-Baqarah, 2.29) Thus, it is permissible for a human to take benefit from every creation of Allah which includes animals (under certain conditions), plants and inanimate things. As such, it would be unreasonable to place humans in the same category of the above things by giving permission to use parts and derive benefit out of their body that necessitates cutting, chopping and amputating parts of the body. This is certainly unreasonable and unlawful on a human body. A very famous Hadith prevents the usage of human parts. Sayyida Asma bint Abi Bakr (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Allah’s curse is on a woman who wears false hair (of humans) or arranges it for others.” (Sahih Muslim, no. 2122) Imam al-Nawawi (Allah have mercy on him) writes in the explanation of this Hadith: “If human hair is used, then it is unlawful by consensus, whether it’s the hair of a man or woman, because of the general narrations that prohibit this. And also, it is unlawful to take benefit from the hair and all other organs of a human body due to its sanctity. The hair of a human, along with all its body-parts must be buried.” (Commentary of Sahih Muslim by Nawawi, p. 1600) The Jurists (fuqaha) have stated that in the case of extreme necessity and when there is no alternative available, even unlawful things, such as pork and alcohol, become permissible. However, even in such a situation, consuming or deriving benefit from a human body still remains unlawful. It is stated in al-Fatawa al-Hindiyya: “If a person feared death due to hunger and another person said to him: “Cut off my hand and consume it” or he said: “Cut a part of me and eat it”, it will be unlawful for him to do so. Similarly, it is impermissible for a desperate person to cut part of his own self and eat it.” (al-Fatawa al-Hindiyya, 5/310) Allama Ibn Abidin (Allah have mercy on him) explains: “…Because the flesh of a human remains unlawful even in forceful and compelling situations.” (Radd al-Muhtar, 5/215) Imam Ibn Nujaym (Allah have mercy on him) states: “It is impermissible for the one who is dying out of hunger to consume the food of another person who is also dying out of hunger; neither will it be permissible to consume any part of the other person’s body.” (al-Ashbah wa al-Naza’ir, p. 124) The Fuqaha have also stated that if one was compelled by force to kill another human, it will not be permissible, even if his own life was in danger. (See: al-Kasani, Bada’i al-Sana’i, 7/177 & Ibn Qudama, al-Mugni, 9/331) Imam al-Marghinani (Allah have mercy on him) states regarding the sanctity of a human: “It is unlawful to sell the hair of a human, as it is (unlawful) to derive benefit out of it, for a human is honoured and sacred, and it is not permissible to disgrace any part of a human’s body.” (al-Hidaya 4.39) A human body is sacred even after his/her death. The Messenger of Allah (Allah bless him & give him peace) said: “Breaking the bone of a dead person is similar (in sin) to breaking the bone of a living person.” (Sunan Abu Dawud, Sunan Ibn Majah & Musnad Ahmad) The great Hanafi jurist and Hadith Imam, Abu Ja’far al-Tahawi (Allah have mercy on him) writes in the explanation of this Hadith: “This Hadith shows that the bone of a dead person has the same sanctity and honour as the bone of living person.” (Mushkil al-Athar) In another Hadith it is stated: “Harming a believer after his death is similar to harming him in his life.” (Musannaf of Ibn Abi Shayba) Also, the books of classical scholars are full with examples indicating the impermissibility of deriving benefit out of a human body due to it being honoured. In conclusion, the human body, dead or alive has great significance. It is honoured and sacred, and because of the sanctity that is attached to it, it will be unlawful to tamper with it, cut parts of it or dishonour it in any way. b) The cutting of and tampering with a human body amounts to mutilation and deformation of a divinely created body (muthla), which has clearly been prohibited in Shariah. Qatada (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to encourage giving in charity and prevent Muthla.” (Sahih al-Bukhari, 2/206) In another Hadith, the Messenger of Allah (Allah bless him & give him peace) said: “Abstain from Muthla.” (Sahih Muslim, 2/82) This is also supported by the verse of the Qur’an, where Allah Almighty mentions the words of Shaytan, when he said: “I will mislead them and I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah.” (4: 119) To deface the fair nature created by Allah, both physically and spiritually, is what Shaytan likes and orders to practise. As far as the permissibility of blood transfusion in cases of need is concerned (See on this website, for the ruling on blood transfusion and donation), it does not necessitate the cutting of human parts or any surgical procedures on the body, rather it is drawn and transfused by means of injection, thus it is akin to human milk that is extracted without any surgical procedures. c) The human body and parts are not in our ownership in that we may fiddle with them as we desire. It is a trust (amanah) that has been given to us by Allah Almighty. As such, it will be impermissible for one to sell, give or donate any organs of his body. Islam has forbidden suicide for the same reason. There are many texts of the Qur’an and Sunnah that clearly determine this. Thus, it will be unlawful for one to give his organs to another. d) It is unlawful for an individual to inflict harm upon himself or others. The Messenger of Allah (Allah bless him & give him peace) said: “It is unlawful to inflict harm upon yourself and others, (la dharar wa la dhirar).” (Mustadrak of al-Hakim) The famous principle states: “Harm can not be removed by a similar harm.” (meaning, in order to remove harm from another individual, it is impermissible for one to harm himself).” (Ibn Najaym, al-Ashbah, P. 123) Therefore, it will be impermissible for a living person to donate part of his body due to it being harmful for him. e) The principle of Islamic jurisprudence states: “When the evidences of prohibition conflict with the evidences of permissibility, preference is given to prohibition.” (Ibn Nujaym, al-Ashbah wa al-Naza’ir) In view of the above and other evidences, according to this group of scholars, it is unlawful to transplant organs, whether it be of a living person or a dead body, and whether there is a need or otherwise. In other words, there is no permissibility whatsoever for the transplantation or donation of organs. 2) The view of permissibility According to almost all of the major Arab scholars and also some contemporary Indo/Pak scholars, the transplantation and donation of human-organs is permissible subject to certain conditions (which will be mentioned later). This view is based on the following grounds: a) The famous principles (qawa’id) of Islamic Jurisprudence based on the teachings of the Qur’an and Sunnah permit the use of unlawful things in cases of extreme need and necessity. In case of necessity, certain prohibitions are waived, as when the life of a person is threatened the prohibition of eating carrion or drinking wine is suspended. Allah Most High says: “He (Allah) has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Most Forgiving and Most Merciful.” (Surah al-Baqarah, v. 173) The Qur’an also permits the utterance of disbelief (kufr) in order to save your life. Allah Most High says: “Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion whilst his heart remaining firm in faith…” (Surah al-Nahl, V. 106) The principle of Fiqh, based on the above Qur’anic guidelines, states: “Necessity makes prohibition lawful.” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, P. 85 ) According to Imam Shafi’i (Allah have mercy on him), it is permissible for a person dying out of hunger to consume the meat of another human. (See: Ibn Qudama, al-Mugni, 9/335) Therefore, in cases of need and necessity, impure, unlawful and Haram things become permissible. When a person’s life is in danger and he is in dire need for transplantation, he is in such a situation, thus the transplantation of organs will be permissible. b) With regards to the aspect of human sanctity, there are two things that need to be taken into consideration. Firstly, it is true that a human body, whether dead or alive, is honoured and respected, but does the modern procedure violate this sanctity? Islam ordered us to honour a human body but did not prescribe any fixed methods for it. Disgracing a human body may change from one time to another and from one place to another. Thus, it could be said that the current procedure of organ transplantation is not considered dishonouring a human body. The surgery is performed in the most respectable way and it is not considered to be disrespectful. This is the reason why many highly respected people of the community regard donating of organs as a mark of merit, and they are not looked down upon. Secondly, there are cases where Shariah overlooks the sanctity that is attributed to the body, such as in the case of saving another human. It is stated in Tuhfat al-Fuqaha: “If a pregnant woman died and the child in her stomach is still alive, her stomach will be cut open in order to take the child out, for in there is saving the live of a human, thus the sanctity of a human body will be overlooked.” (Samarqandi, Tuhfat al-Fuqaha, 4/261 & Badai’i al-Sana’i) This is also based on the juristic principle: “If one is confronted with two evils, one should choose the lesser of the two.” (al-Ashbah wa al-Naza’ir) c) As for a human not owning his body is concerned, Islam permits a human in certain situations to utilize his body. It is similar to the wealth which Allah Almighty has given a human, and he is permitted to utilize it (in a correct manner) and give it as a gift. If an individual is drowning or is in the midst of a burning flame, it is totally permissible to go and save him and put yourself in danger. Similarly, it will be permissible to donate your organ in order to save the life of a fellow human being. d) Almost all of the scholars give permission for the transfusion and donation of blood in cases of need and necessity (see the article on blood transfusion), then why is there a difference in the issue of organ transplant. The surgical procedure of transplantation ensures that one does not go through unnecessary mutilation of one’s body. It is similar to surgical treatment that is carried out on a living person for medication purposes. In view of the above (according to this group of scholars), it will be permissible to transplant and donate organs in order to save another person’s life. However, this is subject to certain terms and conditions. The international Islamic fiqh academy (Majma’ al-Fiqh al-Islami) which consists of a number of major scholars from around the globe researched this issue in February 1988, and after extensive research, issued the following verdicts: Note, that the resolutions of the Islamic fiqh academy have been published in Arabic and translated in a number of languages. Below is the original Arabic text and its translation in English: الحمد لله والصلاة والسلام على رسول الله صلى الله عليه وسلم أما بعد فإن مجلس مجمع الفقه الإسلامي المنعقد في دورة مؤتمره الرابع بجدة في المملكة العربية السعودية من 18-23 جمادى الآخرة 1408هـ،الموافق 6-11 فبراير 1988م بعد اطلاعه على الأبحاث الفقهية والطبية الواردة إلى المجمع بخصوص موضوع "انتفاع الإنسان بأعضاء جسم إنسان آخر حيًا أو ميتًا" . وفي ضوء المناقشات التي وجهت الأنظار إلى أن هذا الموضوع أمر واقع فرضه التقدم العلمي والطبي، وظهرت نتائجه الإيجابية المفيدة والمشوبة في كثير من الأحيان بالأضرار النفسية والاجتماعية الناجمة عن ممارسته دون الضوابط والقيود الشرعية التي تصان بها كرامة الإنسان، ومع مراعاة مقاصد الشريعة الإسلامية الكفيلة بتحقيق كل ما هو خير ومصلحة غالبة للفرد والجماعة، والداعية إلى التعاون والتراحم والإيثار. وبعد حصر هذا الموضوع في النقاط التي يتحرر فيها محل البحث وتنضبط تقسيماته وصوره وحالاته التي يختلف الحكم تبعًا لها. قرر ما يلي: من حيث الأحكام الشرعية: أولاً: يجوز نقل العضو من مكان من جسم الإنسان إلى مكان آخر من جسمه، مع مراعاة التأكد من أن النفع المتوقع من هذه العملية أرجح من الضرر المترتب عليها، وبشرط أن يكون ذلك لإيجاد عضو مفقود أو لإعادة شكله أو وظيفته المعهودة له، أو لإصلاح عيب أو إزالة دمامة تسبب للشخص أذى نفسيًا أو عضويًا. ثانيًا: يجوز نقل العضو من جسم إنسان إلى جسم إنسان آخر، إن كان هذا العضو يتجدد تلقائيًا، كالدم والجلد، ويراعى في ذلك اشتراط كون الباذل كامل الأهلية، وتحقق الشروط الشرعية المعتبرة. ثالثًا: تجوز الاستفادة من جزء من العضو الذي استؤصل من الجسم لعلة مرضية لشخص آخر، كأخذ قرنية العين لإنسان ما عند استئصال العين لعلة مرضية. رابعًا: يحرم نقل عضو تتوقف عليه الحياة كالقلب من إنسان حي إلى إنسان آخر. خامسًا: يحرم نقل عضو من إنسان حي يعطل زواله وظيفة أساسية في حياته وإن لم تتوقف سلامة أصل الحياة عليها كنقل قرنية العينين كلتيهما، أما إن كان النقل يعطل جزءًا من وظيفة أساسية فهو محل بحث ونظر كما يأتي في الفقرة الثامنة. سادسًا: يجوز نقل عضو من ميت إلى حي تتوقف حياته على ذلك العضو، أو تتوقف سلامة وظيفة أساسية فيه على ذلك. بشرط أن يأذن الميت أو ورثته بعد موته، أو بشرط موافقة ولي المسلمين إن كان المتوفى مجهول الهوية أو لا ورثة له. سابعًا: وينبغي ملاحظة أن الاتفاق على جواز نقل العضو في الحالات التي تم بيانها، مشروط بأن لا يتم ذلك بوساطة بيع العضو. إذ لا يجوز إخضاع أعضاء الإنسان للبيع بحال ما. أما بذل المال من المستفيد، ابتغاء الحصول على العضو المطلوب عند الضرورة أو مكافأة وتكريمًا، فمحل اجتهاد ونظر. ثامنًا: كل ما عدا الحالات والصور المذكورة، مما يدخل في أصل الموضوع، فهو محل بحث ونظر، ويجب طرحه للدراسة والبحث في دورة قادمة، على ضوء المعطيات الطبية والأحكام الشرعية. والله أعلم. Shariah Rulings 1) It is permitted to transplant or graft an organ from one place of a person’s body to another, so long as one is careful to ascertain that the benefits of this operation outweigh any harm that may result from it, and on the condition that this is done to replace something that has been lost, or to restore its appearance or regular function, or to correct some fault or disfigurement which is causing physical or psychological distress. 2) It is permitted to transplant an organ from one person’s body to another, if it is an organ that can regenerate itself, such as skin and blood, provided that the donor is mature and fully understands what he is doing, and that all the other relevant shariah conditions are met. 3) It is permitted to use part of an organ that has been removed from the body because of illness, to benefit another person, such as using the cornea of an eye removed because of illness. 4) It is unlawful (haram) to transplant or use an organ on which life depends, such as taking a heart from a living person to transplant into another person. 5) It is unlawful (haram) to take an organ from a living person when doing so could impair an essential and vital function in his body, even though his life itself may not be under threat, such as removing the corneas of both eyes. However, removing organs which will lead to only partial impairment is a matter which is still under scholarly discussion, as is mentioned in resolution no. 8. 6) It is permitted to transplant an organ from a dead person to a living person when his life depends on receiving that organ, or when vital functions of his body are otherwise impaired, on the condition that permission is given either by the person before his death or by his heirs, or by the leader of the Muslims in cases where the dead person’s identity is unknown or he has no heirs. 7) Care should be taken to ensure that in all of the above situations where transplantation is permitted, no buying or selling of organs is involved. It is not permitted to trade in human organs under any circumstance. However, the question of whether the beneficiary may spend money to obtain an organ he needs, or to show his appreciation, is a matter which is still under the research of the scholars. 8) Anything other than the scenarios described above is still subject to scholarly debate, and requires further detailed research in the light of medical research and shariah rulings. And Allah knows best. (See: Qararat wa tawsiyat majma’ al-fiqh al-Islami, P. 59-60) The Islamic Fiqh academy of India also discussed this issue, and one of their members who is recognised as a renowned scholar Shaykh Ubaid Allah al-As’adi (Allah preserve him) compiled a very extensive article. The following are summarized points of some of the conditions mentioned in his article (that have not been mentioned in the above resolutions): 1) There should be no other reasonable alternative available in the view of experienced medical experts 2) All efforts should be made to avoid transplanting of a non-Muslim’s organ into a Muslim and vice versa. If this is not possible, only then the organ of a non-Muslim may be used. 3) Only the organs of a dead person should be used. However, if that is not possible, then only will it be permissible to use the organ of a living person. In conclusion, the above are the two viewpoints of the contemporary scholars with regards to organ transplantation and donation. The stance of some scholars, however, is that they abstain from issuing any verdict altogether on this issue. My respected teacher, Shaykh Mufti Taqi Usmani is one of those who are reluctant to voice their opinion. In a writing of his which I have (and I have also heard this from him verbally), he states: “After the compilation of the book ‘Islam’s ruling on organ transplantation’ (m, by his esteemed father, the grand Mufti of Pakistan, Mufti Muhammad Shafi, in which he strongly emphasised the impermissibility of organ transplantation, and which was also endorsed by Shaykh Taqi), I read the various arguments in favour of organ transplantation, thus it has left me hesitant and uncertain in this matter. As such, at present I abstain from issuing any verdict.” Therefore, one may follow any of the above two viewpoints, as they are both from great scholars of Islam. If one acts on the view of permissibility, then it would be advisable, as a precautionary measure, to seek forgiveness from Allah (istigfar) and donate something in charity. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Q184: Organ donation permissible? Question Salaam, Is it haram for a person to be an organ donor? For example, after death can a person donate his/her kidneys to help someone else? If not, then why? Wa-salaam Answer The Muftees derive from the Quran and hadith that the human body is a trust given to us by Allah. We should take full care of this trust. Also, the human deserves respect, therefore cutting and taking organs out is against this principle and not allowed- also trade and business has started in this field - In poor countries people sell their kidneys for money. Cases of abuse have happened in our countries. So, keeping the whole perspective in mind, we say “Avoid as much as possible”. http://www.tafseer-raheemi.com/q-organ-donation-permissible/

Question Can I have some information on Organ Transplants in Islam and the Islamic perspective on transplants? This is required for a school project. Jazakallah Answer Many Islamic scholars and Jurists have written on the subject of organ transplant. Over the decades, medicine has improved and advanced dramatically, taking medical technology to extreme heights. Today, through the vast medical advancement, almost any transplant of the human body can be performed. Owing to the technological medical changes, prominent and renowned jurists of the world have carefully analysed the process of organ transplant and upon investigation made the following observations: 1. When any person's limb or organ becomes unusable and that limb or organ is needed to function in the future by a suitable replacement then the following conditions must be considered. Use of a non-living component. Use the limb of those animals permissible to eat and slaughtered according to the Islamic rites of slaughter. There is almost certain fear of loss of life or danger of losing the limb/organ and the replacement is only found in Haraam animals or in permissible animals (which can be eaten) but not slaughtered according to Islamic rites, then use of such a component will be permissible. However, if there is no imminent danger of loss of life then it will not be permissible to use anything from the pig. 2. Similarly, a transplant of any nature whatsoever is permissible from one part to another part of the body of the same person when necessary. 3. The sale of any part of the human body is Haraam. 4. If any ill person reaches a stage that a specific organ becomes unusable (to such an extent) that if a human organ is not replaced into the body then there is an immediate danger of loss of life -- the human organ is the only suitable replacement and medical experts are absolutely certain that besides the human organ, there is no other life-saving substitute and the patients' life is in danger, and the human organ is easily available to the patient, then in that dire need a human organ transplant (to save one's life) will be permissible for the sick. 5. When a perfectly healthy person on the advice of an expert physician confirms that the removal of one kidney will not harm nor cause ill-health whatsoever and considering the deteriorating health of his sick immediate family member which may cause death and there is no other alternate or substitute then this will be permissible with the condition that the kidney be donated and not sold. The bequest (Wasiyyat) of a person that after his death, his organs be donated is forbidden in Shariah. and Allah Ta'ala Knows Best Mufti Ebrahim Desai

The First Place of Teaching …first prayer taught here… …Jibreel Alaihis Salam came to our Beloved Prophet SallAllahu alaihi wasallam the day after the Mir’aj to teach him Wudhu and Salat…and Allah Ta’ala knows best…but it is knowledge passed down through the ‘Ulema and Awliyah that the brown marble pieces inserted into the white marble of the Shadharwan is where the Mubarak teaching occurred… …Ahmad transmits in his Musnad and al-Hakarn in his Mustadrak from Zaid ibn Haritha RadhiAllahu anhu that our Noble Nabi SallAllahu alaihiwasallam said: “Jibreel came to me at the beginning of what he revealed to me and taught me how to do Wudhu and the Prayer…” …Al-Bukhari transmits that the Messenger of Allah SallAllahu alaihi wasallam said: “Jibreel descended and led me in prayer, and I prayed with him, then I prayed with him, then I prayed with him and then I prayed with him,” and he counted out five times on his fingers… almiskeenah

King Fahd Holy Qur’an Printing Complex The foundation stone of the Complex which was inaugurated on 06.02.1405 AH (1985), was laid on 16.01.1403 AH (1983). The area of the Complex which is estimated at 250,000 square meters, includes a mosque, administrative offices, the printing press, stores, a clinic, a library, restaurants and other facilities. The Complex can print about about ten million copies of various publications every year. This can be increased to 30 million copies in emergencies and on special occasions. The meanings of the Holy Qur’an are translated in 44 languages, including 23 Asian, ten European and 11 African languages. These languages include Albanian, Bengali, Burmese, English, French, Greek, Indonesian, Kashmiri, Korean, Persian, Somali, Spanish, Tamili, Thai, Turkish, Urdu and other languages. About 1,600 people, including Ulama (Muslim scholars) and academic staff of universities, work at the Complex. About 70 percent of them are Saudis. Printing Machines Report: 3 August 2013 King Fahd press distributes 7 million copies of Qur’an The general secretariat of the King Fahd Complex for the Printing of the Holy Qur’an in Madinah distributed 7 million copies of the Holy Qur’an and related Islamic publications until July 8, a report from the complex said on Friday. The complex received between 2,500 and 4,000 visitors daily. Each visitor is presented with a copy of the Holy Qur’an, the report said. ArabNews

Masjid Quba Recent Pictures Eid Al Fitr 2013 40 000 worshipers in the streets leading to Masjid Quba Masjid Quba 9 August 2013 (Click on Pictures to Enlarge)

Scientists prove Zamzam is the best water on earth 16 October 2011 No matter how exhausted we are, a drink of cold invigorating Zamzam water miraculously makes us experience a burst of energy. Scientists are discovering some of the secrets in Zamzam water’s power to replenish the body. After conducting extensive research of the chemical and physical properties of Zamzam water, Dr. Hamdi Saif at Alexandria University concluded that Zamzam is the best water on the face of the earth. He found that it contains the perfect balance of electrolytes and also essential trace minerals that are very important for good health. In addition, it is naturally clean and pure, and free of even a single pathogenic microorganism. “Zamzam water is extremely useful in aiding the treatment of kidney and heart diseases, eye problems, migraine headaches, and a number of other chronic conditions,” said Dr. Saif. Zamzam water was analyzed across laboratories in the Arab world and in Europe and was compared to regular bottled water from several countries. Disclosing the results of analysis, Dr. Saif said, “Unlike any other water, Zamzam contains a good amount of calcium, magnesium, and fluoride. It is the unique properties that make Zamzam water so invigorating for fatigued pilgrims.” “We also found that Zamzam is safe to drink has no expiration date. Zamzam water is 100 percent natural and there is no chlorine in it, nor is it chemically treated in any way,” he said. http://www.saudigazette.com.sa/index...20111016110598

Question during wudu, is masah of the head and wiping the back of the neck essential? when praying at work and performing wudu; having to take my hijaab off each time to do this and pin my scarf back on takes time. like washing of feet is it necessary to do it each time if you have not taken your scarf off, as with feet if you have socks on? many thanks Answer Bismillah Al-jawab billahi at-taufeeq (the answer with Allah's guidance) It is not permissible to make Masah on the head scarf. Similarly, masah on the turban, hat, Burqa and gloves are also not permissible (Nurul Idhah). Washing the face, hands (forearms) up to the elbows and feet up to ankles, and Masah quarter of the head is a compulsory act of Wudhu. "O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles." (Surah Number: 5, Ayah Number: 6) However, the Masah of the nape is Mustahab (peferable). (Nurul Idhah Pg. 33) If you are working in a mixed environment it should be avoided as working in such a place where free mixing and intermingling of sexes takes place is forbidden in Islam. And Only Allah Ta'ala Knows Best. Moulana Qamruz Zaman London, UK http://www.muftisays.com/qa/question/3592/wudumasah-with-hijaab-on.html

The photo show the remains of the magnificent aqueduct known as Darb Zubayda. Zubaydah was the wife of Haroon Ar-Rashid, the great khalifah of his time. Her monumental work was the construction of the Zubaydah canal. There was a serious shortage of water in Makkah Mukarramah. Local inhabitants and the pilgrims were equally in great distress. A time came when the scarcity of water endangered the lives of people and livestock. The officials reported the gravity of the situation to the empress. She resolved to solve the problem by ensuring a constant supply of water to the people of Makkah Mukarramah and the pilgrims. She summoned the hydro engineers and the master architects and ordered them to find out some springs in the mountainous suburbs of Makkah Mukarramah. After months of surveying, they succeeded to find two springs and the 16 km canal was built at a cost of 7 million dinars (gold coins). (Refer to Wafayaatul A’yaan vol. 2, pg. 314) Lesson: Let us also take a lesson and invest our wealth in the service of deen and mankind. Our wealth is a trust and is not to be wasted in fashion and extravagance. uswatulmuslimah.co.za

Lectures of Moulana Naeem Motala Saheb DB (Son in law of Shaykh Yunus Patel Raheemahullah) at Musjid-e-Noor ~ Asherville ~ Durban ~ South Africa Audio List at Veiled Gems

Khanqah Ashrafiya Islamiya Hazrat Mawlana Shah Abdul Hamid Is'haq Saheb Principal of Daarul Uloom Azaadville, South Africa and A Senior Khalifa of Hadhrat Maulana Shah Hakeem Muhammad Akhtar Saheb (DB) Hadhrat Maulana Abdul Hamid Ibn Ibrahim Ishaq Sahib was born on the 24th of Shawwal 1364 AH (20th September 1946) on the auspicious day of Jumuah at 1 p.m. (the time of Jumuah) in Primrose, a district of Germiston, on the East Rand, as recorded by his father on the back of his birth certificate. Hadhrat Maulana Sahib grew up in difficult conditions. The dwelling of Hadhrat Maulana's family was a stable which had been converted into a house. At the young age of nine, Hadhrat Maulana lost his mother, Amina. (May Allah Jalla Jalaaluhu shower her Qabr with His mercy). Maulana attained his Maktab education at Madrasah Quwwatul-Islam in Germiston. Amongst his Asaatizah, were: Maulana Fakhruddin Sahib (RA), Hafiz Muhammad Salloo Sahib (RA), Maulana Ahmed Bera Sahib (RA) and Apa Zubeida (RA). Maulana attended the Singh Indian Primary School in Germiston up to standard five (1370-1376/1952-1958). Thereafter, he proceeded to William Hills High School in Benoni where he completed his Matric (1377-1381/1959-1963). In 1382/1964 (at the age of 17), Hadhrat Maulana enrolled at the Waterval Islamic Institute (Mias Farm) to study the Aalim Course. There, over a period of five years, Maulana studied various Kitaabs, including Hidaaya Awwalain and Jalaalain, under the expert tuition of Asaatiza such as: Mufti Ibrahim Sanjalwi Sahib (RA), Mufti Bashir Sanjalwi Sahib (RA), and Maulana Ibrahim Mia Sahib (DB). During this very period Maulana utilized whatever free time was available for the memorisation of the Quraan Majeed which he completed under the renowned Ustaadh of Hifz, Hadhrat Hafiz Abdur Rahmaan Mia Sahib (RA). Thereafter in 1388 AH (1969), at the age of 22 Maulana travelled to India and took admission in the world famous institute, Darul Uloom Deoband. The following year (1389) Hadhrat Maulana completed the Aalim-Fadhil course, studying Bukhari Sharief under Hadhrat Maulana Fakhruddin Sahib (RA) and Mufti Mahmud Hasan Gangohi Sahib (RA). After qualifying, Maulana spent an additional year at Deoband, solely to make effort on the Quraan Majeed (revision and Tajweed.) When Hadhrat Maulana had arrived in India, Maulana took Bay'at at the hands of Hadhrat Shaikhul Hadeeth, Maulana Muhammad Zakariyyah Sahib(RA) and had established an Islaahi Ta'alluq with Hadhrat Mufti Mahmud Hasan Gangohi Sahib (RA). Before returning to South Africa, Hadhrat Maulana went to Saharanpur to spend Ramadaan in the auspicious company of his mentor. It was during this period that Hadhrat Maulana was informed of the passing away of his father, Ibrahim Bhai, who had passed away on the 29th of Ramadan at the age of 63, due to a heart attack. (May Allah Allah Jalla Jalaaluhu shower his Qabr with His Mercy) On his return from India, Hadhrat Maulana took up the post of Imamat at the Germiston Masjid. Together with Imamat, Maulana taught Maktab and later taught Hifz, and devoted himself to the effort of the Tablighi Jamaat. Maulana had a great fervour and interest to translate the Kitaabs and great works of our Akaabireen (religious elders) from the Urdu language into English. For this, Maulana thought that he should do a course in journalism so that he may have a better command of the language, etc. On application for the course, he was informed that a bachelors degree had to be done first. Maulana thus did his B.A.with Unisa, through correspondence. In 1396 (1976), after completing his B.A. with distinctions, majoring in Arabic and Linguistics, Maulana spent 1 year in Jamaat, in Pakistan, India and Sri Lanka, together with his wife. After completion of the 1 year in Jamaat, the Rand Afrikaans University approached Mias Farm as they required a lecturer in Islamic studies. Mias Farm referred them to Hadhrat Maulana. Maulana made mashwarah concerning this with the Ulama of Mias Farm, as well as with Marhoom Bhai Padia Sahib (Rahmatullahi Alayh). It was eventually decided that Maulana accept the offer. Thus, Maulana became a lecturer at RAU. Maulana not only lectured the students, Maulana also taught lecturers from the Pretoria University, Potchefstroom University, University of the Witwatersrand (Wits) and other Universities. During this period, RAU offered Maulana the option to do his BA Honours, which he did. Maulana lectured at RAU in 1977 and 1978. The University, being pleased with Maulanas results, registered him for his M.A. and doctorate for which only one thesis each had to be written. After having accepted the post, and whilst studying, Hazrat Maulana realized that the university had only requested for Maulana to come in as a lecturer, to further their agenda to harm Muslims. Since then, Maulana has publicly repented for studying for these degrees and lecturing at the university, and hopes that that would be an eye-opener for others. Thereafter in 1979, Maulana left for his second one-year, travelling to countries such as Holland, Belgium, Turkey, France and the UK.On return, Maulana gave up university studies and lecturing, and continued with Imamat, teaching Hifz and the Aalim Course in Germiston. In 1401 (1981), many more students desired to do the Aalim Course under Maulana. Great efforts were made to accommodate them in Germiston, but this did not materialize. In the Khanqah of Hadhrat Shaikhul-Hadeeth, Maulana Muhammad Zakariyyah Saheb, Mashwarah took place as to Maulana moving to Azaadville to establish a Darul Uloom there. Finally in 1402(1982) Maulana moved to Azaadville and established the Darul Uloom there, with the Fadhl of Allah. In 1994, Hadhrat Maulana took bayat to Hadhrat Aarif-Billah Shah Maulana Hakim Muhammad Akhtar Sahib (Daamat Barakaatuhum). Hadhrat Maulana thereafter accompanied his honourable Shaikh for Umrah. On the Mubarak day of Jumuah, in front of the Kabah Sharief, in front of the Mizaab-e-Rahmat, after the Asr Salaah, Maulana was blessed with Khilafat. Despite old age, illness, and the responsibilities of the Darul-Uloom, which rest upon Hadhrat Maulanas shoulders, Hadhrat Maulanas deep hearted passion to spread the message of the love of Allah (JallaJalaaluhu) has caused Hadhrat Maulana to travel the length and breadth of his country as well as many countries of the world. May Allah Allah (Jalla Jalaaluhu) bless Hadhrat Maulana with long life, good health, the strength to continue in his blessed endeavours and Divine acceptance. Ameen

The Seven Masaajid at the Site of the Battle of the Trench Of the many historical and archaeological sites in Madinah, visitors are most likely to visit a group of small masaajid, commonly known as “The Seven Mosques.” There are actually six masaajid but people add a seventh one known as the “Mosque of the Two Qiblas” which is about a kilometer away from the others. These sites are connected to the Battle of the Trench. A trench was dug to defend Madinah when the Quraish along with other tribes marched towards Madinah. Each Masjid is at the site of the place where various Sahabah had their command points during the Battle. Masjid Al-Fath is where our Beloved Prophet sallallaahu 'alayhi wasallam made du'a for victory. The largest of the seven mosques is Al-Fath on a hilltop near the western side of Sal’ mountain. It was built when Umar ibn Abd Al-Aziz was governor of Madinah in the years 87 to 93 after Hijrah (705 CE to 711 CE). It was rebuilt in 575 H (1179 CE). It was then rebuilt again during the reign of the Ottoman Sultan Abd Al-Majid I in 1851. (arabnews) The New & Old Masjid Al-Fath It is the place where Prophet sallallaahu 'alayhi wasallam prayed continuously for three days for Allah ta'ala to grant victory over the enemy. The Salman Al-Farisi Mosque is located south of Al-Fath Mosque, 20 meters from the base of Sal' mountain. It is named after Salman, the companion of the Prophet (peace be upon him) who recommended digging a trench to fortify the city from an invasion. It has one hall at 7 meters long and 2 meters wide. It was also built while Umar ibn Abd Al-Aziz was governor of Madinah. In 575 H (1179 CE) it was rebuilt on the orders of minister Said Al-Deen Abu Al-Haija. It was rebuilt again during the reign of the Ottoman Sultan Abd Al-Majid I. Looking down on Masjid Salman Farsi in the foreground, Masjid ‘Umar behind it to the right, a dilapidated building in the middle of the car park, and the new Masjid of the Seven Mosques to the left. (Al-Miskeenah) The Abu Bakr Al-Siddeeq Mosque is 15 meters to the southwest of Salman Al-Farisi Mosque. It was reported that Abu Bakr, when he was caliph, prayed Eid prayer there. This is why it was named after him. It was also reported that the Prophet (peace be upon him) prayed the Eid prayer there. The Umar ibn Al-Khattab Mosque is 10 meters to the south of Abu Bakr Mosque, opposite Al-Ghamamah mosque and close to the Prophet's Mosque. There is not much historical detail about the mosque, but there is speculation that it could be the ancient mosque at Al-Durrah place where Umar may have prayed during his reign as caliph. This would explain why it was named after him. It has an open yard and is eight steps above the ground. Its structure is similar to Al-Fath Mosque, which indicates that the two structures may have been built and renovated together. The Ali ibn Abi Talib Mosque is east of Fatimah Mosque on a high rectangular hilltop. It is 8.5 meters long and 6.5 meters wide. It has one small step. It is likely to have been built and renovated with Al-Fath Mosque. The Fatimah Al-Zahra Mosque is known as Mus'ad ibn Mo'az Mosque. It is the smallest of the group and measures 4 meters by 3 meters. It has one small step. It has a similar structure to other mosques in the area and may have been built during the Ottoman era, most likely during the reign of Sultan Abd Al-Majid I in 1851. (arabnews.com) *Note that some of these Masaajid have now been demolished or entry restricted (From Al-Miskeenah) Al-Saba’a Masaajid Masjid This one large Masjid symbolically represents the original seven places the Prophet SallAllahu alaihi wasallam and various Sahabah RadhiAllahu anhum established strategic command points during the digging of the ditch and the subsequent Battle of the Trench.

(The following are some advices that were given to some of the students going for Haj by Hadhrat Mufti Ebrahim Salejee (db), Hadhrat Moulana Ilyaas Patel (db) and other Asaatidhah of the Madrasah) Sunniforum.com Purpose and Intention When embarking on such a trip make the following intentions: 1. Solely for the pleasure of Allah Ta’ala. 2. To visit the mubaarak Raudha, grave of Rasulullah (sallallahu alaihi wasallam). 3. To change your life and the lives of your beloved ones. General Advice 1. Take along couple of suitcases of Sabar (patience). 2. Leave behind (i.e. at home) three things: I. Anger. II. Expectations & comfort. III. Excitement and panic. 3. Always maintain a smiling face. 4. Restrain your anger. Do not quarrel or fight with anyone, though it may be their fault. 5. Do not engage in gheebah at all. This will nullify the reward of all your efforts. 6. As far as possible, avoid the company of people you know without hurting their feelings. 7. Remain in the state of wudhu at all times in Makkah and Madinah. 8. Daily give sadaqah even if it is only one riyaal a day. 9. Ensure that you perform all your Nafl and Sunnah Salaah in these holy lands. Be regular with Chaast, Ishraaq, Awwaabeen and also the sunnats and Nafl Salaah before and after the Faraaidh. 10. Enquire about the times and venues of the majaalis of the Akaabir. Sit in their gatherings even if you have to leave out your other nafil ibaadah at that time. 11. Do not take any pictures of the Ka’bah shareef or the Green Dome on your cell phone. It may amount to disrespect. There are many pictures available. 12. Speak with respect to the police. Remember: “They are always right.” 13. Do not speak anything against these places or their inhabitants. 14. Wish well for everyone and have a good opinion about everyone. 15. At all times try and make this dua in your heart, “O Allah ! Protect me, correct me and guide me”. 16. Make khidmah of your companions, relatives and other Hajis as much as possible, even though it may disrupt your nafl ibaadah. 17. Instead of drinking cool drink, drink as much Zam Zam as possible. 18. Do not waste too much time in shopping. Remember the worst of places is the bazaar. 19. Instead of bringing back presents for your family and friends, bring back the fear of Allah Ta’ala from Makkah and the sunnah of Nabi (sallallahu alaihi wasallam) from Madinah. 20. Read Fazaail-e-Haj thoroughly before going, as well as when you are there. This is necessary for spiritual preparation. 21. Draw up a daily programme for yourself i.e. how many paras tilaawat, zikr, munajaat e maqbul, nafl Salaah etc. you will be reciting daily. 22. On the flight engage in zikr, tilaawat, or reading of some authentic Islamic book. Do not even attempt to read the “in flight magazine.” 23. Prepare a list of duas as well as a list of people for whom you will make dua for in the Haram and other sanctified places (Do not forget to include me in your duas). 24. Recite “Sayyidul Istigfaar” at least thrice after every Salaah. 25. Before returning home from the holy lands, make lots of taubah and istigfaar. Do not ever boast about your Haj and Umrah to anyone. Makkah Mukarramah 1. Keep in mind the sanctity of the place. All the Ambiyaa, Sahaabah, Tabieen and Auliyaa frequented this place. 2. Protect your eyes from Haraam. Whatever spirituality you attain could be lost through sinful gazes. 3. Do not offend anyone in the Haram. There are always approximately 360 Auliyaa in the Haram at all times. It must not happen that the person you offend is a Wali of Allah Ta’ala. 4. Make as many Tawaaf as possible for everyone. In his old age, Hadhrat Mufti Mahmood Hasan Saheb (rahmatullahi alaihi) used to make upto 50 Tawaaf in one day. Excessive Tawaaf in Makkah is better than nafl Umrah's. 5. Try and stay in the Haram from Asr to Esha daily or at the least from Maghrib to Esha. 6. Do not fear heat or crowd to make Tawaaf. Anytime is a good time. Make Tawaaf at midday. The crowd is at its least at this time. Make at least five Tawaaf a day but try for ten. 7. Manyof our Akaabir/Ulama sit behind the hateem area. 8. Make tawaaf on behalf of all your beloved ones, Marhoomeen, etc. 9. Do not make Tawaaf downstairs in the last 2/3 days before Haj. 10. Make at least one khatam of Qur’aan in Makkah. You will receive the reward of 100 000 khatams. 11. Remember all those who did some ihsaan (good) to you and make dua for them. 12. Make dua for ilm e nubuwat and noor e nubuwat. 13. Make dua that Allah Ta’ala blesses you and your children with 5 things. Ilm, Amal, Izzat, Aafiyat, Iffat (purity). 14. Make dua first for Aakhirat then for your worldly needs. 15. The Hajr-e-Aswad has a sealing effect. It seals on you whatever frame of mind you are in. If you are determined to change your life, it will seal that on you, and if you are bent on remaining on your old ways then you will return home worse than the day you left. Madinah Munawarrah: 1. When visiting the Raudha Mubaarak, keep in mind the Hadith: “Whosoever visits my Qabr, my intercession becomes binding upon him.” 2. Take ghusl, wear your best clothes and apply Itr before going to make salaam at the Raudha Mubaarak. 3. Recite 1000 time Surah Kausar before coming into Madinah Shareef. 4. Give Sadqa before going to the Raudha Mubaarak. 5. Go to the Raudha Mubaarak at least twice a day to convey salaams. Thereafter after every Salaah from wherever you are in the Haram, convey Salaams to Rasulullah (sallallahu alaihi wasallam). 6. After entering the Musjidun Nabawi (sallallahu alaihi wasallam), read 2 rakaats tahiyyatul Masjid, then make lots of Istigfaar and dua, thereafter proceed to confer salaam upon our Master, Sayyidinah Rasulullah (sallallahu alaihi wasallam). It is better to read a short salaam that you know rather than reading from a book or card etc. 7. Recite once"... ان الله وملائكته يصلون علي النبي " 70times الصلوة و السلام عليك يارسول اللهthen read thereafter seek intercession in these words: يارسول الله اسئلك الشفاعة واتوسل بك الى الله في ان اموت مسلما على ملتك وسنتك 8. Thereafter convey the salaams of anyone who requested you to do so in these words: السلام عليك يارسول الله من جميع من اوصاني بالسلام عليك . 9. Compulsorily read the section on Madinah in Fazaail e Haj. 10. Recite 1000 times durood shareef daily. 11. Recite 40 durood and Salaam daily. (Take a pocket size one and keep it with you at all times. Every free moment you get, take it out and recite it). 12. Do not engage in any conversations in Musjid e Nabawi (sallallahu alaihi wasallam). Feel the presence of Rasulullah (sallallahu alaihi wasallam). 13. Read two rakaats shukar Salaah often and thank Allah Ta’ala for bringing you to this mubaarak place. The more we make shukar the more we will be blessed with visiting these mubaarak places. 14. Make the dua of Hadhrat Umar (radiyallahu anhu): “O Allah grant me Martyrdom in Your path and allow my death to take place in the city of Rasulullah (sallallahu alaihi wasallam).” 15. In Madinah make ta’leem of Fazaail e Haj, (section on Madinah). 16. Try and visit Uhud on a Thursday as this is Mustahab. Recite Aayatul Kursi once, Surah Takaasur once and Surah Ikhlaas 11 times and then recite Surah Yaseen and convey the rewards to the martyrs of Uhud. 17. Visit Musjid e Quba on a Saturday, as this is sunnat. It is also sunnah to walk and go. It is advisable to leave immediately after Fajar Salaah (+ 25 minutes walk). 18. Visit Musjid e Fatah on a Wednesday after Zuhr Salaah. It is the experience of our elders that whatever duas are made here after Zuhr on a Wednesday is definitely accepted. 19. Take sadaqah monies to distribute to the poor in Madinah. Most of the cleaners in and out of the Haram are extremely needy. Spend liberally on them. 20. Make at least one khatam of the Qur’aan in Madinah. You will receive the reward of 50 000 khatams. 21. Try and visit Jannatul Baqee every so often, (a good time is after Ishraaq Salaah) and make dua that Allah Ta’ala reserves a place for you in Baqee. Travel Tips 1. Travel as light as possible. 2. Have a shawl with you at all times. 3. Practice wearing your Ihraam at home before you leave for Umrah. 4. Do a practice run of your Umrah / Ziyaarat by some learned Aalim before leaving home. 5. Buy sim card for your cell phone. 6. Carry one set of clothing in your hand luggage. It will come in handy in the event of luggage getting lost. 7. Check if toilet and bed in your hotel room is facing qiblah or not. Many a times the toilets and beds do face the qiblah. Be careful in this regard. 8. Carry a shoe bag to the Haram. 9. Carry an empty 500ml water bottle in your shoe bag. You can fill it up with zam zam every time you go to the Haram to drink in your room. 10. Take a small shoulder bag for the 5 days of Haj. 11. Carry small pebble bag/packet for stones to pick up at Muzdalifa for Rami at Jamaraat. (70 pebbles in total per person) 12. Take sufficient amount of pad-kos only. Do not take extra, because it gets wasted. 13. Carry Hizbul A’zam / Munajaat Maqbul and 40 durood and salaam to recite daily. (Preferably pocket size). 14. Wear comfortable shoes as there is lot of walking to do. Diabetics must take special care. Things to Take along 1. Clothes 2. Towels 3. Shoe bag for haram 4. Tawaaf tasbeeh 5. Ihraam 6. Pocket size umrah guide 7. Ihram belt or moon bag 8. Vest with pockets for money 9. Waist coat with a lot of pockets 10. Wazeefah kitaabs – Punjsurah 11. Cosmetic bag with nail clipper, soap, tooth brush, tooth paste etc. 12. Non-perishable foods. Chips, biscuits, rusks etc. 13. Pen, diary, pocket note book (very important) 14. Shawl 15. Miswaak 16. Pad Kos – not too much 17. Basic medication – Panadol, asthma pump etc. 18. Mozaas 19. Small pocket / utility knife

Signs of the Acceptance of Hajj The mashaikh have written that there are many signs that Allah has accepted the pilgrim’s Hajj. Hadrat Ashraf Ali Thanvi i writes that the first of these signs is that upon leaving this sacred land the pilgrim has an intense desire in his heart to return for another Hajj. Such people are fortunate because Allah accepts their deed and ignites a flame of desire in their hearts that will keep them yearning for Makkah. In contrast there are those unfortunate wretches who leave with nothing but complaints and vow not to return because they had such a bad experience. Such people return empty handed because their Hajj is not accepted. The Inner Self Revealed Bait Ullah has such an incredible effect on people that a person’s true inner condition becomes exposed whenever he comes in front of it and sends his greetings upon Hajr-e-Aswad. A person might be a habitual backbiter and slanderer. Hence when he appears before Bait Ullah his heart will burst open exposing his true nature for all to see. Thus such a person will become obsessed with slandering others despite being in the blessed House of Allah. He will not be able to stop himself from slandering others even in this sacred location because the power of Bait Ullah will have exposed him for what he truly is. Consequently the same applies to the righteous servants of Allah whose condition is purified even more because they are righteous and grateful. Such people will tolerate all difficulties presented at Hajj for the sake of Allah and count them as blessings. This is the reason why some people return cleansed of their sins and rectified whereas others return worse than they were before. The difference is that the Hajj of the former party is accepted whilst the Hajj of the others is not, and so the latter continue down the path of wretchedness. Acceptance of our Hajj is the biggest reason why we must cry and beg to Allah on this sacred journey. We must cry so much that Allah accepts us if only out of pity. Our righteous elders would weep and beg for years so Allah would accept their Hajj and turn their lives around. Acceptance through Humility A righteous man had completed seventy Hajj, and was now leaving for his last Hajj together with his son. Both of them donned the ihram but when they proclaimed “Labbaik!” they heard a voice that said “La Labbaik!” meaning that their Labbaik was not accepted. Hearing this voice the son said to his father, “What is the use of continuing if our Labbaik is not accepted? Take off the ihram.” The father turned to his son and said, “My son, I heard the same voice when I performed my first Hajj and now am hearing it again on my seventieth Hajj. Tell me if there is anywhere else we can go or any other door where we can beg from other than that of Allah? I have to come here again and again whether He accepts or not because there is no other door at which I can ask.” Allah accepted these words from his servant and inspired him thus: “We have accepted all your past Hajj because of your humility today.”

Various Conveyances Hadrat Ibrahim bin Adham i was on his way to Hajj on foot when someone asked him his destination. He answered that he was going to Hajj and so the man was surprised because on foot this would be an insurmountable journey and said, “But you need transportation for Hajj.” Hadrat Ibrahim bin Adham i replied that he not only had a means of transportation but also had many such means. The man was perplexed by this reply because he could not see any such mode of transport and asked Hadrat to show him. Hadrat Ibrahim bin Adham i said: “When in difficulty I will rely on patience as my transportation, and when I am blessed I will use gratitude as my transport. During sorrow I will rely on inna lillahi wa inna ilayhi raji’oon to carry me, and on La hawla wa la quwatta illa billa to carry me whenever combating nafs and Satan. If I encounter any circumstances of sin I have the vehicle of tawba to see me through. If someone bigger confronts me I will use the vehicle of Allahu Akbar, and I shall complete my Hajj using these different means at every point.”

Vast Knowledge of Our Elders Hadrat Ghulam Habib i once related that at one Hajj he would read the Holy Quran and supplicate to Allah at the completion of every verse depending on whether the verse inspired love or fear. He completed the entire Holy Quran in this fashion, having offered more than a hundred supplications. These people were indeed fortunate because they understood the realities of Allah’s infinite bounties. It is obvious that we are the losers because we do not understand such things because we do not even know how to ask. Acceptance of Dua We may not know the exact times at which duas are accepted, but hadith has told us that there are seventeen key locations at Hajj where duas are accepted. Hujjaj should make a point of learning these key locations so they may be able to offer prayers here and beg from Allah. No one knows the blessed moment when Allah may accept a particular dua or prostration from his servant. The difference between the Hajj of the righteous beings of Allah and that of common people is that of night and day.

Mercy of Allah The Messenger of Allah said there is a special and blessed location between Rukn-e-Yamani and Hajr-e-Aswad where seventy thousand angels stay constantly attentive and say “Ameen” in unison to the supplications of the pilgrims performing tawaf. Such people are tremendously fortunate to have Allah’s angels saying “ameen” to their desires and needs. This is a journey of intense desire and love in which the beloved gives much more than the lover deserves, for this Beloved has infinite treasures. We might pay a worker in our home his earned wages and nothing more, but Allah listens to our every need and desire and gives us even more than the wages that we may have earned. In this journey of love and desire the individual will receive what he had yearned and worked for. The devotee runs out of requests but the Beloved’s treasures never diminish for His treasures are infinite. This is a stream from which everyone can drink from because it never dries.

Most Generous of Hosts The hujjaj are guests of Allah at Hajj, as He commanded Hadrat Ibrahim e to announce an open invitation to all to come worship at His House. Allah is the Supreme Host, and takes great care of His guests even more than we honor someone who may come to our house. The Messenger of Allah said that even the person who sits and looks upon Bait Ullah is a recipient of Allah’s countless blessings. We are unfortunate in that we do not recognize His supreme hospitality, otherwise we would be in Paradise on Earth. Being such an understanding and kind host, Allah has not put any insurmountable difficulty in Hajj. Hajj is not a short prayer that old people would miss because they are slower in performing their ablution or slower to form ranks. Moreover, if this were the case the majority of ladies might miss out on this grand occasion, having spent hundreds to reach there and only to be in their menses and unable to pray at the assigned time. This reasoning is why the only requirement for the pilgrim on the plain of Arafat between the Dhuhr and Isha prayers is just to stay focused and attentive to Allah (wuquf). In wuquf the person may offer prayers or supplicate to Allah for anything and for as long as he wants, for Allah has placed no limitations on this wuquf. In this and countless other ways Allah has made Hajj very easy upon the people by allowing for different circumstances and needs rather than restricting their worship to one or few specific acts.

Recognizing the Enemy The lover would hate anyone who tried to keep him away from his beloved or hindered his quest to attain nearness to the same. Satan tries to create a rift between mankind and Allah and so the hujjaj stone the devil at the stone throwing ritual at the Jumurat. Lovers always shower their beloved with gifts as an outpouring of their love and labor hard to be noticed. Likewise the pilgrims also present a sacrifice to Allah at the conclusion of Hajj.

Moths to A Flame Tawaf is the only ritual within Islam that men and women are commanded to perform in the same vicinity, whereas there is separation in all other situations. Men and women are separated in prayer with a partition to cite just one example. This may seem strange because Islam is very strict in terms of male and female interaction but the ulama have written a fascinating explanation for this: The lovers of Allah journey tirelessly for the chance of worshipping at Bait Ullah, and once they reach this magnificent shrine men lose all sense of their masculinity and women likewise lose heed of their femininity, and in maddened desire they focus only on Bait Ullah. Allah wanted to establish for all mankind that His lovers lose all sense of themselves and relinquish all other loves when coming to worship Him. Allah wanted to further establish the reality that His love is paramount and superior to all other loves that may exist. This is truly the case because even husbands and wives focus only on Allah instead of themselves. It is the only occasion when men and women worship and cry in the same vicinity with no thought to one another.

The Lover’s Destination Every journey has a destination and the destination of Hajj is the pleasure of Allah. There are two kinds of hujjaj: those who are fortunate to see (ziyarah) Bait Ullah and those still more fortunate who are able to see the Creator of Bait Ullah. This is why the tawaf (circumambulation) that is performed after the gathering of Arafat is called Tawaf-e-Ziyarah. Those who have worked hard against their evil desires and lower self (nafs) are able to see the bounties of Allah in all their glory, and those who have not obviously cannot partake in this experience. Thus it is essential to have a righteous alim or shaykh in one’s company so that he may guide at every point. Hajj is a journey of love and desire, and upon close examination love is found to be the paramount force in every action within Hajj. As a general rule lovers whose purpose is a specific beloved pursue their quest single mindedly and ignore all else. They make no attempt to beautify themselves like a wife might do for a husband because the one purpose of getting to the beloved overpowers all other desires or concerns. The rites and rituals of Hajj personify this intense desire of the lover. From the beginning of the journey the lover is told to shed all outer décor and don the ihram, two simple and unstitched sheets of white cloth. For the duration of the journey and Hajj itself this lover is not allowed to apply any sort of scent, nor is the lover allowed to trim the hair or nails. Lovers maddened with love and desire usually not only speak of their love but publicize it loudly in chants or poetry. Hence when the lover of Allah starts on this quest he is also commanded to raise his voice and shout that he is coming to his beloved: Labbaik Allahumma labbaik! Our elders who have gone before us understood and practiced the meaning of this cry, and hundreds would receive guidance because of their efforts. Today we go physically but fail to effect any change within ourselves and return exactly as we were and return to our same heedless lives. A lovesick boy stands outside the window or door of his beloved hoping for a sign of recognition. The lover of Allah circles the House of Allah with the same maddened desire like a moth circles a flame.

Purity of Means The most important thing that pilgrims need to be absolutely sure of is the purity of the finances that are spent for Hajj. There should be no doubt whatsoever that the money for every aspect of the journey from travel to lodging arrangements is legally permissible (halal), with not the slightest hint of being prohibited (haram). Hajj will only be accepted if the means used for it are halal. A hadith in relation to this states that a man was crying to Allah as he clutched the draperies of the Kaaba but his supplication was not accepted. This was because his earning was haram, which made his food and clothing haram. Supplication (dua) will never be accepted here because the very means used to come there are haram, and hence the finances used for Hajj need to be absolutely pure. Someone in doubt about the lawfulness of his earnings should discuss the issue with the local ulama in his city. The great ulama of Islam have dedicated their whole lives to the Holy Quran and sunnah and therefore have the knowledge to solve every potential situation. For example in this case of doubt regarding earnings, they have said that such an individual is permitted to complete his Hajj with a loan. Hajj would thus be completed with halal finances and whatever means he uses to pay back the loan is another matter. Points to Ponder The Messenger of Allah said that among the signs of the Endtime would be that the wealthy among the Muslims will go to Hajj for vacation; the poor will go to beg; and the ulama will go to boast of their superiority over the other Muslims. In light of this hadith the hujjaj (pilgrims) must make it a point to never boast of their Hajj to others. They not only risk having it invalidated but Allah may never give them another chance because of their arrogance. On the other hand others may try to justify not going or make the excuse of limited financial resources. These people should keep in mind that the Messenger of Allah said that Allah increases the livelihood and economic means (rizq) of those who perform Hajj and Umra. Allah will also increase His blessings for those who have little but save methodically with the sincere intentions and desire of performing Hajj.

Invaluable Advice Pilgrims must make sure that they are never verbally critical of anything on this sacred journey. Hadrat Ghulam Habib i once told a story about a pilgrim who was shopping in the market in Madinah for groceries. A vendor suggested that he also buy some yogurt but the man declined saying that the yogurt in Madinah is sour. He proceeded about his day and that night the Messenger of Allah appeared to him in a dream. The Prophet was angry and said, “You say the yogurt in my town is sour? Get out of Madinah!” This pilgrim woke up very distressed and approached the local scholars (ulama) as to what he might do. Some of the ulama advised him to go to the noble burial site of Hadrat Hamza and pray to Allah for mercy and a possible solution. This man did exactly this and presented himself at Hadrat Hamza’s tomb where he cried and begged forgiveness for his reckless speech. That night Hadrat Hamza appeared in this pilgrim’s dream and acknowledged the latter’s profuse supplications but put them aside. Hadrat Hamza said sternly, “Once the beloved of Allah has told you to leave you no longer have permission to stay. Leave now or you will be in danger of losing your faith.” Hence this person had no avenue but to leave.