Tag: tawaf

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New Muslims Pilgrimage

How to Make `Umrah

`Umrah is the lesser pilgrimage. It involves ihram, Tawaf (circumambulating the Ka`bah), Sa`i (walking between mounts of Safa and Marwah), and shaving or cutting the hair.

1. Ihram

The first steps in your `Umrah are to put on the clothing of ihram and to make the intention of `Umrah.

After making the intention of ihram, try to spend your time in remembering Allah, reading the Qur’an, and supplicating. It is recommended also to chant Talbiyah frequently. The words of Talbiyah are:

Labbayka Allahumma labbayk. Labbayka la shareeka laka labbayk. Inna al-hamda wa-n-ni`mata laka wal-mulk. La shareeka lak.

Here I am at Your service, O Lord, here I am. Here I am at Your service. You have no partners. Yours alone is all praise and all bounty, and Yours alone is sovereignty. You have no partners.

Male pilgrims are recommended to raise up their voices when repeating the words of Talbiyah. Males and females repeat Talbiyah until they start Tawaf.

2. Tawaf

The first ritual to perform after arriving in Makkah is Tawaf. There is no problem if you rest before going to Tawaf if you feel tired.

When you reach Makkah, leave your baggage in the hotel or in a safe place, and prepare yourself for Tawaf by performing ghusl (ritual bathing), if possible, or at least wudu’ (ablution). Scholars have two opinions regarding the necessity of purity for Tawaf. Some scholars hold that you must have wudu’ before Tawaf and others deem it unnecessary. The latter opinion is stronger since the Prophet (peace and blessings be upon him) did not ask people accompanying him in his pilgrimage to make wudu’ for Tawaf. According to this opinion, someone who loses wudu’ before or in the middle of Tawaf need not renew it; they can make Tawaf without wudu’. It is up to you to choose either of the opinions.

Menstruating women cannot do Tawaf until they are pure and have performed ghusl.

For men, it is recommended that you drape the upper piece of ihram over your left shoulder only, exposing the right one. This is called idtiba`. It was practiced by the Prophet (peace and blessings be upon him) and his Companions when they made `Umrah in AH 7. At the time, the polytheists claimed that the fever of Madinah weakened Muslims, so the Prophet ordered his Companions to uncover their right shoulders and to jog in the first three rounds to show the polytheists their strength.

On entering the Sacred Mosque (Al-Masjid Al-Haram), it is recommended to say the du`aa’ of entering mosques:

A`udhu bi-llahi al-`azheem, wa bi-wajhihi al-kareem, wa sultanihi al-qadeem, mina ash-shaitani ar-rajeem. Allahumma salli `ala Muhammad. Allahumma ighifirli dhunubi waftah li abwaba rahmatik.

I seek refuge with Allah the Supreme, I seek refuge with His honored face, with His everlasting authority, from the cursed Devil.

In the name of Allah. O Allah, Bless Muhammad! O Allah! Forgive my sins and open Your doors of mercy for me.

Now you are ready to start Tawaf. Tawaf involves walking around the Ka`bah seven times. Each round starts and ends with the Black Stone, with the Ka`bah being on your left side. If it is possible to reach the Black Stone, kiss it quietly; if it is not, you can touch it and kiss your hand or just face it and point at it saying “Bismillah, Allahu Akbar” (In the name of Allah, Allah is the Greatest). In the first three rounds, males are recommended to jog from the Black Stone to the Yemeni corner, the third of the Ka`bah’s corners and the one preceding the Black Stone.

While doing Tawaf, busy yourself with dhikr (remembrance of Allah) and supplication. You are in a very blessed time and a very blessed place, so do not miss the chance. Pray Allah to forgive your sins, to dispel your worries, to grant you the benefits of the world and the hereafter, and to give you whatever favors you would like. Show humbleness and genuine need to Allah, and ask Him the Almighty for you, your parents, your family, and the whole Muslim Ummah.

When you reach the Yemeni corner try to touch it if possible. If you can’t, you need not point at it or do anything. Supplicate Allah until you reach the Black Stone saying:

Rabbana a`tina fi ad-dunya hasanatan wa fi al-akhirati hasanatan wa qina `adhaba an-nar.

Our Lord! Grant us good in this world and good in the hereafter, and save us from the punishment of the Fire.

After finishing Tawaf, pray two rak`ahs behind Maqam Ibrahim (the Station of Ibrahim) or a little bit away from it. Recite Surat Al-Kafirun (Surah 109) in the first rak`ah and Surat Al-Ikhlas (Surah 112) in the second rak`ah.

It is recommended that you drink Zamzam water after you have finished Tawaf and the two-rak`ah prayer.

Be careful of the following things:

  • Do not crowd to kiss the Black Stone or to touch the Yemeni corner.
  • Make sure that Hijr Isma`il (the Enclosure of Isma`il – the arch between the north and the west corners of the Ka`bah) is included in your Tawaf. This place is considered part of the Ka`bah and therefore your circumambulation should be outside it.
  • If you are unable to perform the two-rak`ah prayer after Tawaf at Maqam Ibrahim, you can perform it any place in the mosque. Some people insist on performing it at the Maqam, disturbing the smooth movement of the pilgrims; this is not a proper act.

Note also that what is obligatory in Tawaf is just making the seven rounds, starting and ending with the Black Stone and keeping the Ka`bah on your left side. The supplications mentioned above, kissing the Black Stone or pointing at it, touching the Yemeni corner, praying two rak`ahs after Tawaf, etc. are merely recommended. Your Tawaf is not damaged if you missed any of them.

3. Sa`i

The next step in your `Umrah is to make Sa`i between As-Safa and Al-Marwah mounts. If you feel tired after performing Tawaf, you can take a break before heading to As-Safa to start Sa`i. Wudu’ is not necessary for Sa`i. When you are ready, do the following steps:

a. Head to As-Safa. When you are about to reach it, recite the following verse:

Surely As-Safa and Al-Marwah are among the signs appointed by Allah(Al-Baqarah 2:158)

b. Then say “I start my Sa`i from the place which Allah mentioned first” (that is, As-Safa mentioned in the above verse).

c. Ascend As-Safa. It is easy nowadays to ascend both As-Safa and Al-Marwah; they are paved and covered with marble. In addition, the two mounts are not that high, and you need not climb to their top. You just have to walk back and forth the full distance between these two points. If any part of this distance is left untraversed, the Sa`i will remain incomplete. This requires ascending even a small part of both mounts, but it is recommended that you go up until you are able to see the Ka`bah.

d. Face the Ka`bah and say

La ilaha illa Allah, Allahu Akbar.

La ilaha illa Allah wahdahu la shareeka lah, lahu al-mulku wa lahu al-hamdu wa huwa `ala kulli shai’in qadir

La ilaha illa Allah wahdah, anjaz wa`dah, wa nasar `abdah, wa a`az jundah wa hazam al-ahzab wahdah.

There is no god but Allah, Allah is the Greatest.

There is no god but Allah. He has no partners. To Him belong the sovereignty and all praise. He has power over all things.

There is no god but Allah. He has fulfilled His promise, given victory to His servant, and He alone defeated the confederates.

e. Start performing the Sa`i by walking from As-Safa to Al-Marwah. The distance between the two mounts is about 420 meters. If you are a male, it is recommended that you hasten between the two green signs. On reaching Al-Marwah, ascend it, face the Ka`bah, and repeat what you said on As-Safa. You have now completed one of the seven parts of Sa`i.

f. Go back to As-Safa, walking easily. Again, if you are male, hasten on reaching the green sign.

g. Keep on remembering Allah and supplicating Him while going between As-Safa and Al-Marwah.

h. Repeat the same steps in each of the seven parts. Going from As-Safa to Al-Marwah is reckoned as one part, and the return to Al-Safa is another part. Sa`i, therefore, begins with Al-Safa and ends at Al-Marwah.

4. Shaving or Cutting the Hair

Just one step is remaining, that is shaving or cutting the hair on your head. If you are a male, you should have your hair either completely shaved or shortened. If you intend to make Hajj shortly after `Umrah (tamattu` mode), you are advised to shorten your hair because you are going to shave or shorten it as part of your Hajj. If you are a female, you should shorten your hair slightly.

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Taken from Onislam.net.

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Categories
New Muslims Pilgrimage

Hajj in the Qur’an (1-12)

Watch this series of Shows in which Sheikh Ibrahim Zidan explains how the Qur’an details the rituals of hajj.

 

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Source: Huda TV.

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New Muslims Pilgrimage

Hajj: A Golden Dream

By Ishrat Ali

Once in a small town lived a beautiful Muslim woman named Aisha. Her beauty was the iman (faith) in her heart that completed her character. Her hijab was her crown, her excellent manners were her garment; Aisha’s gracefulness and compassion were such that they were like diamonds that shimmered inside of her.

Ever since she was a child, Aisha had dreamed of going for Hajj. Even though her family was very poor, it never stopped her from dreaming and hoping that one day she would have the wonderful opportunity to go on this blessed journey.

Once a week, Aisha’s father, Tahir, would give her one dollar to buy her favorite chocolate. He knew how much his beloved daughter loved chocolates. However although Aisha was very fond of them she rarely spent the pocket money she received on such treats. She was always aware of those less fortunate than herself and often times if she found anyone poorer than her family, she would give them her money as charity. The rest, if she had any, she would save to go for Hajj.

Many years passed by and Aisha had saved a good amount of money. In time, she also found herself a job and started to work to help support her family.

One day, Aisha’s neighbor, a widow named Salma, fell ill. Aisha had gone to check on her and found that she had suffered a heart attack. Having rushed her to the hospital, Aisha then stayed with Salma as the doctors tended to her. She would then visit her neighbor at the hospital everyday and bring her food. During her visits they would often talk and reflect on stories about Islam, something that gave Salma much comfort. She was very fond of Aisha and her love for her grew deeper from the care Aisha gave her.

After a few days, the doctor, whose name was Rashid, advised Salma to get heart surgery. Salma’s condition was getting worse as each day passed and it was important, he said. Salma however was not able to pay the medical expenses and told Dr. Rashid she did not want to go through surgery.

When Dr. Rashid mentioned this to Aisha, she simply smiled and went to the bank. She took out all the money she had saved for so many years and, without saying a word to Salma, gave it to the doctor with instructions that it was to go towards Salma’s expenses for heart surgery. This was the money that Aisha had been saving her whole life to go to Hajj. Aisha had sacrificed her one and only dream to save her neighbor from dying.

When the doctor found out about this, he immediately called his brother Salman, a very rich and successful businessman who had been looking for a pious woman to marry. Upon seeing the generosity and excellent character of Aisha, Dr. Rashid told his brother to consider her for his wife. Salman agreed and after meeting Aisha and her family, was able to see for himself what a virtuous woman Aisha was. They married soon after Salma’s recovery. Salman later surprised Aisha by taking her on Hajj that same year. Aisha’s joys were higher than the skies! She was very happy and thanked Allah (exalted is He) for everything.

Aisha said:

Labbayk Allahumma Labbayk!
O Allah I am at Your Service.
With a feeling of peace
In my heart, O Allah!

Here I come,
To Bayt Allah—
Reciting, repenting, worshipping,
To my Lord I offer Praise!

Facing the Ka`bah,
Doing Tawaf,
Drinking Zam Zam,
Moving at a pace

With one intention
in my heart—
Just to please You
O Allah, The Only God.

Every step I take,
I remember Your Prophets
Rasul Allah sallallahu `alayhi wa salam

And his Companions

Trying to grasp
how they performed Hajj

Making every moment
Trying to follow the Prophet,
Peace be upon him.

My connection to the world
is completely gone.
I feel I am connected
And close to My Lord.

My tongue makes Dhikr,
My eyes see the Great Ka`bah
My heart repents
My mind makes Du`a’
My body in Salah,
Bowing and Prostrating.

All I can say is Allah!
How beautiful is your House!
How thankful I am!
To witness your Oneness,

Seeking only your reward,
To be a sinless child again,
Asking for Your help,
Your love, and my steadfastness
In the religion of Islam.

Narrated Aisha (may God be pleased with her), the mother of the faithful believers: I said, “O Allah’s Messenger! We consider jihad (struggle in the way of God) as the best deed. Should we not participate in jihad?” The Prophet said, “No! The best jihad (for women) is Hajj-Mabrur (an accepted hajj).” )Al Bukhari)

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New Muslims Pilgrimage

Abraham: The Muslim Prophet

By Sarah Joseph

Abraham is a central figure to three faiths – Judaism, Christianity and Islam – but the scriptural differences can cause deep divisions. So here we examine how Abraham’s story can heal our fractured world.

He defied his father and his community; he had to flee for his life; he abandoned his family in the wilderness; he was prepared to kill his son. With such a background, Abraham would not appear to be a good role model. Yet, he is revered by billions of people over thousands of years, and his life is a testament to pure monotheism, great sacrifices and devotion to

kabah_Makkah

“Muslim” is not a noun introduced from the time of Muhammad; rather it is a way of being and thinking that has existed since the beginning of creation.

God. The Qur’an speaks of Abraham with great admiration:

And who could be of better faith than the one who surrenders utterly to God, and is a doer of good and follows the faith of Abraham, the upright one? ( An-Nisaa’ 4:125)

Abraham was born in a society steeped in the worship of idols. Early on in his life, he tried to persuade his father to reject this practice and submit himself to the One True God. But his father’s business centered on crafting idols of worship, and so he rebuked Abraham, “I shall most certainly cause you to be stoned to death!” (Maryam 19:46)

Abraham’s reply is a perfect lesson in gentleness and politeness:

Peace be upon you! I shall ask my Lord to forgive you: for, behold, He has always been kind to me. (Maryam 19:47)

Idol-worship was seen by Abraham as something self-degrading and enslaving. He saw no greatness and experienced no awe in the worship of statues that his father and other human beings crafted with their own hands. So he tried to free his community from this harmful practice.

In the Qur’anic narrative, he sets a testing scenario for the people by destroying all their idols except the largest one. When the people remonstrated with him, Abraham mockingly told them to ask the big idol for answers. The people were confounded, but only momentarily, and soon they demanded his death: “Kill him… burn him”. (Al-`Ankabut 29:24). But God saved him by cooling the flames.

By this point, the young Abraham had defied his father, enraged his community, and derided their beliefs. He had challenged the centers of power and upset the status quo with his persistent reasoning and logic. He even won the public debate with Nimrod, the king. By doing so, he became a dangerous dissident.

Though he had won the intellectual arguments against his father, his community, and his king, he had been unable to win their hearts, and they threatened him with death. So Abraham was forced to flee with his wife Sarah and nephew Lot.

But his trials and tribulations were not over. Having committed his life to God, he was tested still further. He was commanded to leave his wife Hagar and son Ishmael in the wilderness, and later to sacrifice Ishmael.

On the sacrifice, it is written in Genesis that, “Sometime later, God tested Abraham… ‘Take your son, your only son, whom you love – Isaac… Sacrifice him as a burnt offering on a mountain I will show you.’” (Genesis 22:1-2)

In the Qur’an, however, it intimates that Ishmael is the one whom God had commanded for sacrifice.

The Qur’an tells us, after the story of sacrifice was finished, that as Abraham showed his faith in God and his willingness to sacrifice his only son, Isma`il, then God gave him the news that Isaac was to be born. So this whole event took place before the birth of Isaac.

And We gave him the good news of Isaac – a prophet,- one of the righteous. (As-Saffat 37:112)

The fundamental lesson for us here is our willingness to give up that which is dearest and closest to us; whether we have the resolve and willpower necessary to achieve the higher spiritual goals.

The Qur’an praises Isaac, and his son Jacob, calling them “righteous men” (Al-Anbiyaa’ 21:72), and explains how God “made them leaders who would guide in accordance with Our behest: for We inspired them to do good works, and to be constant in prayer, and to dispense charity: and Us alone did they worship.” (Al-Anbiyaa’ 21:73) And Jacob’s son, Joseph, is also a prophet blessed by God.

The Qur’an reveres all the prophets, named and unnamed, and as such, it is an amazingly inclusive religious text. It even insists on equality, stating that “no distinction is to be made between them.” (Al-Baqarah 2:285)

However, some factual differences with other religious texts are paramount to Muslim theology, as the following example of ‘informed consent’ shows. The Bible informs us that Isaac had no idea what his father was intending, “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?” (Genesis 22:7).

In the Qur’anic version, Abraham asked his son’s opinion, and Ishmael was fully aware and readily submitted to his father’s obligation:

And when the child had become old enough to share in his father’s endeavors, the latter said: ‘O my dear son! I have seen in a dream that I should sacrifice you: consider, then, what would be your view!’ He answered: ‘O my father! Do as you are commanded: you will find me, if God so wills, among those who are patient in adversity!’ (As-Saffat 37:102)

Without Ishmael’s consent, to the Muslim mind Abraham’s submission to God is tantamount to human sacrifice; with Ishmael’s consent it is a joint act of submission to God. Of course, God requires no such sacrifice, consensual or otherwise. Abraham could keep his beloved son and more, for God promises Abraham a nation (an ummah).

Much is made of God’s promise. Abraham was indeed concerned for his children and his descendants. Firstly, and primordially, our responsibility to the world begins with our responsibility to our children. But perhaps also because he had a sense of history, and knew that what he wanted to achieve could not be done within one generation. God however tells him, “My Covenant does not include the wrongdoers.” (Al-Baqarah 2:124)

Role Model, Living Lessons

Thus, affirming through Abraham’s story that it is deeds, not birthright that ultimately matter. Much also is made of the fact that according to the Bible God promises to Abraham a land. Thousands of years later, people are still fighting and killing one another because of those disputed claims. This should be an uncomfortable reality for anyone who claims to believe in Abraham’s message of honest and upright conduct.

But Abraham does not have to be a divisive figure. Regardless of who claims him, or makes claims on his lineage, he is a role model for all. As God says in the Qur’an, “I am going to make you a leader for all of mankind to follow” (Al-Baqarah 2:124), it is the message of Abraham that is consistent in all the scriptures, and over which we can unite.

Abraham taught belief in the One God, and urged the leading of an upright life. Abraham’s story, primordial and archetypal, much of which is re-enacted annually through the Hajj, shows us the common, ancient origin of our human roots. Those roots have grown to become different trees, but each is a manifestation of the same reality, namely worship of the One Creator Who created us all; who created us into diverse nations and identities so that we can constructively engage with one another, and compete in the doing of good.

Abraham expressed an archetypal spirituality which is in harmony with our natural inclination towards good. The Qur’an describes how Abraham was “neither a Jew nor a Christian, but a hanif (an upright man who had surrendered (to Allah), a Muslim. And he was not of the polytheists.” (Aal `Imran 3:67)

Not being a Jew or a Christian is undisputed from a historical perspective as he pre-dates both, but how could he be a “Muslim” (Aal `Imran 3:67) as he predates that too, does he not? This is where we have to understand that “Muslim” is not a noun introduced from the time of Muhammad; rather it is a way of being and thinking that has existed since the beginning of creation. It describes the one who surrenders himself to God, and thus all the prophets were in that sense Muslims, for they all surrendered to God.

As for Abraham being a hanif (an upright, righteous person) the word has at its root in the way of Abraham, to incline towards good, to turn away from wrong. Thus, a person without any taught religion would come to the way of the hanif if they were to ponder the revelation of the created world.

Through Abraham’s progeny, we are united by familial ties: Jews and Muslims are often described as cousins. The story of Abraham reminds us of the deep connection of our kinship. We have a shared human experience, and remembering Abraham’s story gives us the opportunity to remember our original spiritual and moral substance.

Remembering his covenant with God gives us the opportunity to remember our own original covenant. When we were souls with God, He asked us, “Am I not your Lord?” (Al-`Araf 7: 172) And our souls affirmed, “Yes, we do so testify.” (Al-`Araf 7:172).

We all have the same essential experience of being human. We will have different physical experiences; of wealth or poverty, of health or illness, of gender and race, but the essence of being human is the same.

We can argue about whom the covenant between God and Abraham is with, or we can fulfill our own covenant with God. We can disagree about whom God asked Abraham to sacrifice, or we can dedicate our own sacrifices to Him.

We can dispute with each other about the nature of the tests Abraham faced, or we can face our own tests with fortitude, forbearance and patience. We can fight about our differences, or we can remember that we are united in the singular conviction that Abraham held; there is only One God worthy of worship, and we surrender ourselves to Him.

Abraham’s life was the exact opposite of idol worship. If he is to be relevant today, we have to ask what are the idols which we have crafted with our own hands, and which we take to be our gods.

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Source: Emel Magazine.

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New Muslims Pilgrimage

Hajj: From Abraham to Muhammad, and In-between

Kabah_Makkah

Just as Ibrahim strove to end the worship of false gods and bring people under submission to the One God, so did the Prophet Muhammad revive the same pure deen.

 

Brothers in Islam! Hajj, or the Pilgrimage, was instituted by the Prophet Ibrahim (peace be upon him) to serve as the focal meeting place for all believers in the One God. Thus he made Makkah the center of the world-wide Islamic movement and installed his elder son, the Prophet Isma`il, there to continue his mission.

Idol Worship among Ibrahim’s Descendants

Only God knows exactly how long Isma`il’s children stayed on the right path. But within a few centuries of the death of Ibrahim and Isma`il people had abandoned their teachings and had gradually gone astray like all other people around them. Hundreds of idols were installed in the sacred Ka`bah, which had been built as a center for the worship of the One God.

Ironically enough, idols were made of Ibrahim and Isma`il too, whose whole lives had been spent eradicating idol-worship. The descendants of Ibrahim, who had repudiated all idols, began to worship idols like Lat, Manat, Hubal, Nasr, Yaghuth, `Uzza, Asaf, Na`i/ah and many more. They also worshipped the sun, moon, Venus, and Saturn. They also worshipped jinns, ghosts, angels and the spirits of their dead ancestors.

Superstition rose to such a level that if they did not have the family idol with them while away from home, they worshipped any stone they came across on their way. Or, if no stone was available, even a round ball made of clay with a sprinkle of goat’s milk over it served as their god.

Reverting to the same kind of priesthood which Ibrahim had fought so fiercely against in Iraq, they turned the Ka`bah into a sort of temple and installed themselves as priests there. Adopting all the tricks of priests, they began accepting gifts and offerings from pilgrims flocking from the four corners of Arabia.

In this way all the work done by Ibrahim and Isma`il was destroyed and the purpose for which they had introduced the system of Hajjwas superseded by different types of objectives.

How Corrupted Hajj Became

A Yearly Carnival

The degree to which Hajj was corrupted in that period of Jahiliyyah (Ignorance) can be gauged from the fact that it degenerated into an annual carnival. For many tribes from near and far, Hajj became an important social event. Poets and clowns used it to brag and boast about the bravery, renown, dignity, strength and generosity of their tribes. They even resorted to hurling insults at one another.

The chiefs of the tribes vied with each other in flaunting their generosity. They slaughtered camel after camel with the sole purpose of extolling their name, generosity and hospitality. Singing, revelry, drinking, and adultery were part and parcel of the festivities. The thought of God scarcely occurred to anybody.

Perverse Rites

Tawaf (Circumambulation of the Ka`bah) did continue, it is true; but in what form? Men and women walked together around God’s House stark naked, saying, “We go before God just as our mothers gave birth to us”.

Worship also continued to be performed in the mosque of Ibrahim, but again, in what form? By clapping hands, by whistling and by blowing horns. The name of God was proclaimed, but with what words? They said: “Here am I, my Lord, I am present. No one is Your partner except the one who is Yours. You are its master, of whatever it possesses”.

They did make sacrifices in the name of God. But the blood of the sacrificial animals was spilt on the walls of the Ka`bah and their flesh thrown at its door in the belief that Allah needs that flesh and blood.

Sacrilege of Sacred Months

Ibrahim had declared four months of Hajj as sacred and had directed that no warfare should be waged in these months.

These people partially observed this sanctity; but if they wanted to fight during the sacred months, they simply declared Ibrahim’s ruling null and void for a particular period and added extra ‘holy months’ the following year.

Self-imposed Restrictions

Even those who were sincere towards religion were led into strange, excessive ways by their ignorance. Some people used to set out for Hajj without any provisions for the journey and lived by begging food. They considered this an act of piety, claiming that they had full trust in God and, while proceeding towards the House of God, had no need of worldly goods.

Doing business or working during the Hajj journey were generally considered unlawful. Many people gave up food and water during Hajj, and regarded this abstention as worship.

Others stopped speaking while on Hajj, which they called al-hajj al-mumit (the dumb Pilgrimage).

There were countless other customs of this type which I do not want to waste your time describing.

Restoration of Hajj

Fulfillment of Ibrahim’s Prayer

This situation lasted for about two thousand years. No prophet was born in Arabia during this long period nor did any prophet’s genuine teachings reach the people of Arabia.

Finally, however, the time arrived for granting Ibrahim’s prayer which he had made while raising the walls of the Ka`bah:

Our Lord! Do You send to them a Messenger, from among them, who shall convey unto them Your revelations, and teach them the Book and the wisdom, and purify and develop them. (Al-Baqarah 2:129)

The perfect man who descended from Ibrahim was Muhammad ibn `Abdullah (blessings and peace be on him).

Just as Ibrahim was born into a family of priests, so was Muhammad into a family which had been for centuries priests of the Ka`bah. Just as Ibrahim struck a blow with his own hands against the priesthood of his family, so did Muhammad finally eradicating it for good.

Again, just as Ibrahim strove to end the worship of false gods and bring people under submission to the One God, so did the Prophet Muhammad revive the same pure deen (religion) which had been introduced by Ibrahim.

After 21 years, when he had completed this work, once again, at God’s command, he declared the Ka`bah the center of all those in the world who surrendered to God alone and issued the same summons to the people to come to it for Hajj as had Ibrahim.

A duty owed to God by all men is the Pilgrimage to the House, if one is able to make his way there. And as for the disbeliever, God is All-sufficient, needing nothing from all the worlds.(Aal `Imran 3:97)

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The article is an excerpt from Abul A`la Al-Mawdudi’s book “Let Us Be Muslims”. 

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New Muslims Pilgrimage

How to Make Hajj (2/3)

 

After you have made the necessary preparations – paid your debts, repented, absolved yourself of
any wrongdoing toward others, etc. – you are ready to take the first step in the blessed journey: ihram.

What is ihram?

The word ihram is used for three meanings:

1. The two pieces of cloth worn by male pilgrims.

2. The very act of starting Hajj or `Umrah by making the intention that one is now starting Hajj or `Umrah and saying the Talbiyah.

3. The state of consecration in which the pilgrims are during Hajj or `Umrah. After putting on ihram (first meaning) and making the intention of ihram (second meaning), the pilgrims enter automatically the state of ihram, which requires them to avoid certain things. Below are more details on ihram in its three senses.

How do I put on ihram?

Cleanliness is recommended before putting on the clothing of ihram. It is recommended that you clip finger and toe nails, shave off armpit and pubic hair, comb the hair and beard, trim the moustache, bathe (perform ghusl) or at least make wudu’. Men, but not women, are also recommended to put on perfume.

For men, the clothing of ihram comprises two sheets of cloth. One is wrapped round the upper part of the body except the head. It is normally draped over both shoulders but in certain times it is to be draped over one shoulder. This will be discussed later. The other is wrapped round the lower part of the body. You can fix this piece by a belt, a money belt, or a pin.

For women, the ihram is ordinary loose-fitting clothes that cover all of the body except the face and hands. In some countries it is a tradition for women to wear special clothes, such as white dresses or black cloaks, for ihram, but this is not required.

There are no restrictions as for women’s footwear. But for men, footwear should not cover the toes and ankles. Socks and shoes, therefore, should not be used by men.

Putting on ihram is the first step in Hajj and `Umrah. As mentioned above, you first put on ihram and then make the intention of starting Hajj or `Umrah (the second meaning of ihram). You can put on ihram in your home or wherever you want, provided that when you intend to start Hajj or `Umrah, you are dressed in the clothing of ihram.

As you will see later in this article, there are prescribed places that you should not pass before putting on ihram and making the intention of starting Hajj or `Umrah.

How, where, and when do I start pilgrimage?

Now after putting on the clothing of ihram, you are ready to start your pilgrimage by making the intention of starting Hajj or `Umrah. It is recommended to make the intention after performing one of the obligatory prayers or after praying two rak`ahs. You express this intention by saying, in the case of `Umrah, “Labbayka, Allahuma, `Umrah” (O Allah, I answer Your call by performing `Umrah). As for Hajj, the intention varies according to the mode of Hajj you choose:

1. In ifrad Hajj, you are going to perform only Hajj and therefore you make the intention of Hajj saying “Labbayka, Allahuma, Hajjan” (O Allah, I answer Your call by performing Hajj).

2. In tamatu` Hajj, you are going to perform a full `Umrah followed by a break and then a full Hajj. Therefore, you make the intention of `Umrah saying “Labbayk, Allahuma, `Umrah” (O Allah, I answer Your call by performing `Umrah). On Dhul-Hijjah 8, you start Hajj so you make then the intention of Hajj saying “Labbayk, Allahuma, Hajjan” (O Allah, I answer Your call by performing Hajj).

3. In qiran Hajj, you are going to combine `Umrah with Hajj, so you make the intention of both `Umrah and Hajj saying “Labbayk, Allahuma, `Umratan wa Hajjan” (O Allah, I answer Your call by performing `Umrah and Hajj).

There are certain places at which you should make your intention. These places are called mawaqit (plural of miqat). You should not pass your fixed miqat without putting on the cloth of ihram and making the intention of ihram. These are five places:

1. Dhul-Hulaifah, a place southwest of Madinah and 18 km from its mosque. It is the miqat for the people coming from Madinah and beyond.

2. Dhat-`Iraq, a place 94 km to the northeast of Makkah. It is the miqat for the people coming from Iraq and beyond.

3. Al-Juhfah, a place 187 km to the northwest of Makkah. This was the miqat for the people coming from or passing through Syria and Egypt. It was on the eastern coast of the Red Sea, but it has completely disappeared and Rabigh (to the north of Al-Juhfah) is used as this miqat now.

4. Qarn Al-Manazil, 94 km to the east of Makkah. It is the miqat for the people of Najd and the pilgrims who pass by it.

5. Yalamlam, 54 km to the south of Makkah. It is the miqat for those coming from Yemen and the pilgrims who pass by it.

If you are traveling by land, it is easy to stop at the miqat and make the intention. People traveling by air are usually notified when reaching the miqat or a short time before so that they can make the intention. In such a case you are supposed to be ready, having put on your ihram clothing in advance.

There is a prescribed time for Hajj: the months of Shawwal, Dhul-Qi`dah and Dhul-Hijjah. So making the intention of Hajj should take place in the period from Shawwal 1 to Dhul-Hijjah 9. It is not possible to start Hajj on Dhul-Hijjah 10 or afterwards because this means missing the ritual of staying in `Arafah on the day or night of Dhul-Hijjah 9, which is one of the pillars of Hajj.

What are the prohibitions while in the state of ihram?

Having started Hajj or `Umrah, you are now in the state of ihram. From now until you finish the `Umrah or until you are done with the major tasks of Hajj, you are supposed to abandon certain things (called mahzhurat al-ihram) or the don’ts of the state of ihram. They are the following:

1. Clipping nails and shaving hair from any part of the body.

2. Using perfume in any way.

3. Making foreplay, speaking lustful words, touching your spouse with desire, and having sexual intercourse.

4. Contracting marriage.

5. Hunting or eating from game meat. Pilgrims are forbidden to hunt, help in hunting, or eat of any land game prepared for their sake, at their suggestion, or with their help.

6. For men, covering the head or wearing clothes sewn to fit the body’s limbs. So wearing shirts, robes, trousers, turbans, hats, gloves, socks, etc. is prohibited.

7. For women, wearing Niqab or gloves.

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Taken from Onislam.net.

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How to Make Hajj (3/3)

After finishing the rituals of the first day of `Eid, you are done with the major rituals of Hajj – the pillars of Hajj – and therefore you are totally absolved of the state of ihram. These rituals of Hajj remain:

1. Spending two or three nights in Mina

2. Throwing the pebbles

3. Making the Farewell Tawaf

1. Spending Nights in Mina

You have to spend two or three nights following the first day of `Eid in Mina. If you intend to spend just two nights in Mina, you have to leave before the Maghrib Prayer of Dhul-Hijjah 12.

Throughout the three days following the first day of `Eid you are not obliged to stay in Mina in the daytime, yet staying in Mina is the sunnah. These three days are called the Days of Tashreeq. The Prophet (peace and blessings be upon him) is reported to have said, “The Days of Tashreeq are days of eating, drinking, and remembering Allah.” It is recommended, therefore, that you repeat the Takbir of `Eid throughout these days, especially after each prayer.

2. Throwing Pebbles at the Three Jamarat

On each day of Dhul-Hajjah 11-13, you throw pebbles at the three Jamarat, starting with the small Jamarah (Al-Jamarat As-Sughra), then the middle one (Al-Jamarat Al-Wusta), and finally the big Jamarah (Al-Jamarat Al-Kubra). The time for throwing the pebbles starts from the Fajr Prayer of each day and extends to the next day’s Fajr Prayer. Some people insist that the time for throwing the pebbles starts after Zhuhr Prayer; this is the opinion of some scholars but it is a weak one. Furthermore, it poses a great difficulty on both pilgrims and Saudi authorities because of the huge number of pilgrims.

Throw seven pebbles into the basin of each Jamarah, saying “Bismillah, Allahu Akbar” when throwing each pebble. After finishing the first jamarah (the small one), it is recommended that you stand and supplicate Allah Almighty as long as you can. It is recommended that you also do so after you finish the second jamarah (the middle one).

If you plan to spend only two days and nights in Mina, you throw the pebbles on Dhul-Hijjah 11 and 12 only.

3. Making the Farewell Tawaf

Now that you are going to leave the sacred sites, you have to bid farewell to the sacred mosque and refresh your eyes with the sight of the Ka`bah before departing. This is done by performing Tawaf Al-Wada` (Farewell Tawaf), which you should do immediately before leaving Makkah. This Tawaf is performed in the same way as Tawaf Al-Ifadah; no idtiba` (exposing the right shoulder) or ramal (jogging) is involved.

You may prefer to delay Tawaf Al-Ifadah until you are about to leave Makkah. This practice is acceptable, but note that the intention of this Tawaf should be that it is Tawaf Al-Ifadah. After finishing it, you need not make another special Tawaf for leaving.

A menstruating woman need not make the Farewell Tawaf so long as she has already made Tawaf Al-Ifadah. But if she has not made Tawaf Al-Ifadah yet, she has to stay until she is pure and performs ghusl (ritual bathing) and then she can make Tawaf Al-Ifadah (which would serve also as the Farewell Tawaf if she leaves directly after it). If such waiting would pose an unbearable difficulty on her, for example if she would miss her flight, she is allowed to make Tawaf Al-Ifadah even if she has her period. This opinion is held by the prominent scholars Ibn Taymiyah and Ibn Al-Qayyim and is preferred by Dr. Yusuf Al-Qaradawi.

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Taken from Onislam.net

 

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New Muslims Pilgrimage

Hajj: It Is All About God’s Oneness

By Dr. Mohsen Haredy

The reward for an accepted Hajj is nothing less than Paradise.

“Tawheed” (the Oneness of God) was the message with which all the messengers and prophets were sent to establish on earth. Every prophet was ordered to convey the message of “Tawheed” to his people.In all the verses in the Qur’an detailing the prophets’ stories we read the following command: “My people, serve God: you have no god other than Him.” (Al-A`raf 7:65, Hud 11:61, and Hud 11:84). Therefore, throughout history there has been one message, one God, but diverse nations.Muslims worship the same God of all prophets (peace be upon them), ending with Prophet Muhammad (peace be upon him).Islam, God’s final message, is built on five pillars, namely testifying that there is no God but Allah and Muhammad is His messenger, performing prayers, paying zakah (obligatory alms), observing fasting in the month of Ramadan, and making Hajj (pilgrimage to Makkah).

Hajj is made obligatory on those who are physically and financially able to do it.

In what follows are reflections on Hajj as a symbol of “Tawheed” from start to finish.

1- When a pilgrim leaves home and sets out for the journey to Makkah, he leaves behind his wife, children, parents, and relatives. He remembers that it is his love to God that made him leave everything behind to answer His call.

2- Before wearing the Ihram attire, it is recommended to take a shower. While taking off his clothes, the pilgrim remembers that today he is washing himself, but when he dies, he will be washed and buried waiting for the reward of his submission to God in the Hereafter.

3- While in the state of “Ihram”, the pilgrim is required to avoid certain things. He abides by the rules in complete obedience to God without asking why I should do this and should not do that.

4- The “Talbiyah”, which the pilgrim utters after making the intention to make Hajj, represents the message of “Tawheed” (oneness of God).

The pilgrim says: “Labbaika Allahumma Labbaik, Labbaika la sharika Laka labbaik, Inna-l-hamda wan-ni`mata Laka walmulk, La sharika Laka”. (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner.) (Al-Bukhari)

“Talbiyah” is the symbol of “Tawheed”. On how Prophet Muhammad performed Hajj, Jabir ibn Abdullah reported that: “… Then he pronounced the words of “Tawheed” (saying):”Labbaika Allahumma Labbaik, Labbaika la sharika Laka labbaik.” (Muslim)

“Talbiyah” means an ongoing submission to God’s call. It is an answer to the proclamation made by Prophet Ibrahim (peace be upon him) and God says in the Qur’an: “… they will come to you on foot and on every kind of swift mount, emerging from every deep mountain pass…” (Al-Hajj 22:27)

When the pilgrim utters the “Talbiyah”, everything around him recites it in the complete submission to the one God. The Prophet said: “There is no Muslim who recites the Talbiyah but whatever is to his right and to his left of stones, rocks and clods recites it with him, to the furthest point to the east and the west – meaning from his right and his left.” (Al-Tirmidhi)

5- When the pilgrim makes “Tawaf” (circumambulation around the Ka`bah), he should remember Prophet Ibrahim and his son Isma`il when they built the House (Ka`bah) and the purpose why it was built. It was built to establish the worship of one God on earth. He should also remember the supplication made by Prophet Ibrahim “Preserve me and my offspring from idolatry.” (Ibrahim 14:35)

During “Tawaf”, the pilgrim remembers that he is not glorifying the Black Stone or the Ka`bah, but he is glorifying the Creator who ordered him to make the “Tawaf”. `Abbas ibn Rabi`ah reported: “I saw `Umar ibn al-Khattab (may Allah be pleased with him) kissing the Stone and saying: I am kissing you and I know that you are a stone. And if I had not seen Allah’s Messenger kissing you, I would not have kissed you.” (Muslim)

6- The day of `Eid al-Adha is also another symbol of “Tawheed”. On this day, Ibrahim and Isma`il were put to a great trial. The father, Ibrahim, was commanded to sacrifice his son, Isma`il as a test of his faith. The story is reported in the Qur’an as follows:

When the boy was old enough to work with his father, Abraham said, ‘My son, I have seen myself sacrificing you in a dream. What do you think?’ He said, ‘Father, do as you are commanded and, God willing, you will find me steadfast.’ When they had both submitted to God, and he had laid his son down on the side of his face, We called out to him, ‘Abraham, you have fulfilled the dream.’ This is how We reward those who do good–it was a test to prove [their true characters]– We ransomed his son with a momentous sacrifice, and We let him be praised by succeeding generations… (Al-Saffat 37:102-8)

Because the father and the son believed in God, the father did not hesitate to abide by the commandment he saw in his dream, and the son did not hesitate to carry out his father’s order. At that moment, God spared Isma`il’s life and substituted a great ram from heaven instead.

7- The sacrifice is another scene of “Tawheed”. After throwing “Jamrat al-`Aqabah”, the pilgrim should sacrifice a sheep or a goat for the sake of Allah out of recognition of His Oneness, and God will accept such a sacrifice. God says in the Qur’an what means:

Say, ‘My prayers and sacrifice, my life and death, are all for God, Lord of all the Worlds; He has no partner. This is what I am commanded, and I am the first to devote myself to Him.’ (Al-An`am 6:162-163)

… So pray to your Lord and make your sacrifice to Him alone. (Al-Kawthar 108:2)

What kind of reward would suit these efforts made by pilgrims?

The answer is one word, Paradise. The Prophet is reported to have said; “The reward for an accepted Hajj is nothing less than Paradise.” (Ibn Khuzaymah)

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Source: Onislam.net.

 

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How to Make Hajj (1/3)

The first steps in Hajj are to put on the clothing of ihram and then to make the intention of ihram at the miqat. The intention of ihram varies according to the mode of Hajj you choose. What to do after that depends too on the mode of Hajj as follows:

Tamattu`

Having made the intention of `Umrah, you should make a full `Umrah. After finishing it, you automatically go out of the state of ihram. The restrictions of ihram no longer apply to you until you go into the state of ihram once again on Dhul-Hijjah 8, this time for making Hajj.

Ifrad

 

Having arrived at Makkah, you make the Tawaf of arrival, which is recommended, not obligatory. It is performed in the same way the Tawaf of `Umrah is performed.

After performing the Tawaf of arrival, you can make the Sa`i of your Hajj. This Sa`i is obligatory and is one of the pillars of Hajj. You can do it either after the Tawaf of arrival or after the second Tawaf of Hajj – Tawaf Al-Ifadah.

You remain in the state of ihram until you are done with the major rituals of the `Eid day, Dhul-Hijjah 10. It is recommended to repeat Talbiyah from time to time until you cast the pebbles of Al-`Aqabah on the day of `Eid.

Qiran

Generally speaking, pilgrims who perform Qiran perform the same rituals of ifrad with one exception, they have to offer hadi (animal slaughtered in Makkah as a gift for its poor people.)

Rituals of Dhul-Hijjah 8

If you are performing tamattu` Hajj, put on your ihram clothing again and make the intention of Hajj saying “Labbayka Allahuma Hajjan” (O Allah, I answer Your call by performing Hajj.) Now you are ready to undertake the rituals of Hajj. Pilgrims who perform ifrad or qiran Hajj are already in the state of ihram so they skip this step.

On the morning of Dhul-Hijjah 8, it is recommended for all pilgrims to go to Mina where they spend the rest of the day and the night, performing five prayers there, namely Zhuhr, `Asr, Maghrib, `Isha’ and the Fajr of Dhul-Hijjah 9, shortening the prayers of Zhuhr,`Asr, and`Isha’ to two rak`ahs.

Rituals of Dhul-hijjah 9

After the sun rises on Dhul-Hijjah 9, pilgrims leave Mina to `Arafah. Staying in `Arafah is a major pillar of Hajj. The Prophet said, “Hajj is (staying in) `Arafah.”

The time for staying in `Arafah starts from the Zhuhr Prayer of Dhul-Hijjah 9 and ends at the Fajr Prayer on Dhul-Hijjah 10. Staying for any portion of time within this range is acceptable. The Prophet stayed in `Arafah until the sun set, and therefore some scholars hold that pilgrims should not leave `Arafah before sunset. The preponderant opinion, however, is that this is not necessary, especially if there is a need for leaving `Arafah earlier. In `Arafah you pray Zhuhr and `Asr, joining them at the time of Zhuhr if possible, and shortening each of them to two rak`ahs.

While being in `Arafah, you should busy yourself with dhikr, du`aa’, and asking for Allah’s forgiveness. The Day of `Arafah is a very blessed day. `A’ishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings be upon him) said,

There is no day in which Allah frees a greater number of His slaves from the Hellfire than the Day of `Arafah. Allah comes close to His slaves and boasts about them to the angels, then asks (a rhetorical question): “What do these slaves seek?” (Muslim)

The Prophet (peace and blessings be upon him) also said,

The best supplication is that of the Day of `Arafah, and the best thing that I and other Prophets before me said, is:

La ilaha illa allahu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa `ala kulli shai’in qadeer.

There is no god but Allah alone. He has no partners. To Him belong the sovereignty and all praise. He has power over all things.

Mistakes to Be Avoided at `Arafah

  1. Some pilgrims do not recite the Talbiyah aloud on their way from Mina to `Arafah. It was proven that the Prophet (peace and blessings be upon him) continued to recite the Talbiyah until he threw the pebbles of Al-`Aqabah on the day of `Eid.
  2. One of the most serious mistakes that some pilgrims make is to stop outside `Arafah and then stay there until the sun sets, after which they leave for Muzdalifah. Those who stand in these places have not performed Hajj. There are big and clear signs showing the boundaries of `Arafah.
  3. Some people think that they have to go to the place where the Messenger of Allah (peace and blessings be upon him) stood beside the mountain and to stand there. They put themselves through a great deal of trouble in order to reach that place. This is wrong. It was proven that the Prophet (peace and blessings be upon him) said, “I am standing here but all of `Arafah is the place of standing.”
  4. Some pilgrims think that the mountain by which the Prophet (peace and blessings be upon him) stood is holy, so they go and climb it seeking blessings from the stones and soil around it. These are unacceptable bid`ahs (innovations in religion).
  5. Some people think that it is essential to pray Zhuhr and `Asr Prayers with the imam in the mosque, seeking that place from far away. This causes them a great deal of difficulty and many of them go astray, which makes Hajj extremely hard for them, and they crowd one another and upset one another.

The Night of Dhul-Hijjah 9

After spending some time in `Arafah, preferably from Zhuhr till Maghrib Prayers, you leave to Muzdalifah. On your way from `Arafah, keep remembering Allah and seeking His forgiveness.

On reaching Muzdalifah, join Maghrib and `Isha’ Prayers at the time of the latter; three rak`ahs for Maghrib and two for `Isha’.

If you fear that you may miss these prayers due to the throng of people at Muzdalifah, then you may perform prayers on your way to it. Then when you reach Muzdalifah, you can sleep till dawn. This is the Sunnah of the Prophet. However, according to some scholars you can leave after midnight. The Maliki school even holds that it is adequate to pray Maghrib and `Isha’ in Muzdalifah, have a meal, and then leave for Mina. This opinion is preferred by the prominent scholar Dr. Yusuf Al-Qaradawi because of the huge number of pilgrims these years.

Take note of this: Muzdalifah is an open area; you will find no tents there. So remember to ask your journey’s organizers if they will provide you with blankets or sleeping bags; these will prove very useful, especially if it is cold that night.

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Taken from Onislam.net.

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The Story of Hajj: How Did It Begin? (Part 1)

By Abul A`la Al-Mawdudi

Hajj, or the Pilgrimage, is the last among those acts of worship which Islam enjoins upon you.

Like the Prayer, Fasting and Almsgiving, it moulds your life and prepares you so that you may live in surrender to Allah.

The word Hajj means to make a resolve to visit a holy place: visiting the Ka`bah in Makkah is therefore called Hajj.

How did it begin?

The origin of Hajj is rooted in the Prophet Ibrahim’s life (peace be on him). That story is very instructive, and illustrative, too, of the true meaning and significance of Hajj. That story you must know to fully understand the benefits Hajj can bring to you.

Life and Mission of the Prophet Ibrahim

Which Muslim, Christian or Jew does not know the name of Ibrahim (peace be on him)! Two-thirds of mankind revere him as their leader. The Prophets Musa, `Isa and Muhammad (peace be on them) are all his descendants. It is the lamp of guidance lit by him that has for long illuminated the whole world.

Ibrahim was born in what is now Iraq, over four thousand years ago. At that time, the people had forgotten the One God. No one recognized Him as the Master, no one lived in surrender and obedience to Him.

The people among whom Ibrahim was born, while the most advanced in the world in art and science, industry and agriculture, were also the most steeped in ignorance and error.

One simple thing they, despite their technological advance, could not understand: anything which has itself been created cannot be worthy of worship.

Idolatry was the norm. Superstitions like astrology, idol-worship, divination, witchcraft and use of talismen and amulets were widespread.

A priest class controlled the temples, supervised worship rites and rituals, conducted marriage and funeral ceremonies, and claimed to be oracles, able to disclose the unknown, foretell the future, and determine Divine wishes.

And the people, in general, believed that they indeed had such powers, that they had access to their deities, that they could intercede with them on their behalf or invoke their wrath to fall upon them. For them, the priests were the lords of their fate.

The kings were in collusion with the priests, the two sides working together to keep the people under their servitude.

They gave full backing to the priests, and the priests made the people believe that the king of the day, as well as being the owner of his country and complete master of his subjects, was also a god among other gods. His word was the supreme law; his power over their lives and properties was absolute.

Indeed, worship rites were performed for and before the king so that the belief in his godhood came to be entrenched in the minds of his subjects.

In times like this, the Prophet Ibrahim was born into a family of privileged priests. His forefathers were high priests and it was quite natural that he should follow in their footsteps. He received the same education and training; the same gifts and offerings were awaiting him.

Many adherents were eagerly waiting for the moment when they could bow their heads before him with folded hands. The ancestral seat of priestly power could be his for the taking.

In this dismal darkness, where not a single soul existed who knew or believed in the Truth, it would not ordinarily have been possible for a man like Ibrahim to find its light, nor break away from the life of comfort and power mapped out for him by his family.

Commitment to the Truth

But the Prophet Ibrahim was no ordinary man; he was made of different stuff. On reaching maturity he began to reflect thus: How can the sun, moon or stars, which are rotating as if by order like slaves, and these stone idols, which are made by man himself; and these kings, who are human beings like ourselves, be gods?

What is there in these powerless objects, which cannot move of their own volition, which have no power to help themselves and have no control over their own lives and deaths, that man should worship them, seek fulfillment of his wants from them, fear their powers and submit in obedience to them?

Among all the objects on earth and in the heavens, there is not a single one which itself is not subject to some higher power and which does not fade away into oblivion at some time or other.

When none of them is my creator, when neither my life nor death is in the hands of any of them, when none of them possesses the key to my means of sustenance or the fulfillment of my needs, why should I accept them as lords, surrender to them, and obey them? Only that Being can be my Lord who created all things, on whom depends everything and in whose hands are the lives and deaths of all people.

These thoughts led the Prophet Ibrahim to the decision that he would never worship the deities which his people worshipped, and he openly declared before them:

O my people, I am quit of all those you take as gods beside God. I have turned my face unto Him who brought into being the heavens and the earth, having turned away from all false gods; and I am not of those who take gods beside God. (Al-An`am 6:79-80)

                                                                                                                                                    To be continued…

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The article is an excerpt from Abul A`la Al-Mawdudi’s Let Us Be Muslims.

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