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10 Tips to prepare for Ramadhanย 

10 Beneficial Tips to Prepare for Ramadhan ๐ŸŒ™

by Shaykh Abdul Raheem hafizahullah
1. To fast some days in the month of Sha’baan
This will get you in the system, and then fasting will become easy. The Prophet Sallallahu Alayhi Wasallam used to fast in the month of Ramadhan perpetually. 

2. Sincere tawba & Istghfaar 

It cleanses the heart so the NOOR and Barakah of Ramadhan can enter the heart 

3. Pray 

We should start praying 5 times a day with Jamaat and Takbeere Ulaa 

4. Zakat 

We should calculate our Zakat and pay in Sha’baan, or you can pay it gradually throughout Ramadhan 

5. Giving Up Sins 

We should give up all our bad habits before Ramadhan starts.if we don’t, they will carry on in Ramadhan too. 

6. Have Great Terms With Close Ones 

Forgive one another, help one another, advise one another. Spring clean the heart 

7. Qaza 

If you have missed any fast from last Ramadhan, make up for them before Ramadhan starts. Also make up for any salah, kafaraa etc.. 

8. Plan Your Daily Schedule 

This will help you throughout Ramadhan 

9. Dua 

The Prophet Sallallahu Alayhi Wasallam used to make this Dua:

 ุงู„ู„ู‡ู… ุณู„ู…ู†ูŠ ู„ุฑู…ุถุงู† ูˆุณู„ู… ุฑู…ุถุงู† ู„ูŠ ูˆุชุณู„ู…ูˆ ู…ู†ูŠ ู…ุชู‚ุจู„ุง

10. Social media

Minimize it, only use it for Necessity. This will help you focus to worship Allah more. 

Transcribed by Ali Qaisar from Shaykh’s ‘Preparation for Ramadhan’ lecture delivered on 07/05/17

The Morning Azkaar

So beneficial Alhamdulillah. Via Shaykh Abdul Raheem

The Morning Azkaar (Remembrance)

Recite:
1- Surah Ikhlas

2- Surah Falaq

3- Surah An-Naas

(Recite These Surahs Once Each)

Recorded In Musnad Ahmad, Sunan Abu Dawud, Sunan Tirmizi and Sunan Nasaโ€™i

ุฃูŽุตู’ุจูŽุญู’ู†ูŽุง ูˆูŽุฃูŽุตู’ุจูŽุญูŽ ุงู„ู’ู…ูู„ู’ูƒู ู„ูู„ู‘ูŽู‡ู ูˆูŽ ู„ูŽุง ุฅูู„ูŽู€ูฐู‡ูŽ ุฅูู„ู‘ูŽุง ุงู„ู„ู‡ู ูˆูŽุญู’ุฏูŽู‡ู ู„ูŽุง ุดูŽุฑููŠูƒูŽ ู„ูŽู‡ูุŒ ู„ูŽู‡ู ุงู„ู’ู…ูู„ู’ูƒู ูˆูŽู„ูŽู‡ู ุงู„ู’ุญูŽู…ู’ุฏู ูˆูŽู‡ููˆูŽ ุนูŽู„ูŽู‰ ูƒูู„ู‘ู ุดูŽูŠู’ุกู ู‚ูŽุฏููŠุฑูŒุŒ ุฑูŽุจู‘ู ุฃูŽุณู’ุฃูŽู„ููƒูŽ ุฎูŽูŠู’ุฑูŽ ู…ูŽุง ูููŠ ู‡ูŽุฐูŽุง ุงู„ู’ูŠูŽูˆู…ู ูˆูŽุฎูŽูŠู’ุฑูŽ ู…ูŽุง ุจูŽุนู’ุฏูŽู‡ูุŒ ูˆูŽุฃูŽุนููˆุฐู ุจููƒูŽ ู…ูู†ู’ ุดูŽุฑู‘ู ู…ูŽุง ูููŠ ู‡ูŽุฐูŽุง ุงู„ู’ูŠูŽูˆู…ู ูˆูŽุดูŽุฑู‘ู ู…ูŽุง ุจูŽุนู’ุฏูŽู‡ูุŒ ุฑูŽุจู‘ู ุฃูŽุนููˆุฐู ุจููƒูŽ ู…ูู†ูŽ ุงู„ู’ูƒูŽุณูŽู„ูุŒ ูˆูŽุณููˆุกู ุงู„ูƒูุจูŽุฑูุŒ ุฑูŽุจู‘ู ุฃูŽุนููˆุฐู ุจููƒูŽ ู…ูู†ู’ ุนูŽุฐูŽุงุจู ูููŠ ุงู„ู†ู‘ูŽุงุฑู ูˆูŽุนูŽุฐูŽุงุจู ูููŠ ุงู„ู’ู‚ูŽุจู’ุฑู

Recorded In Sahih Muslim

ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ูุงุทูู€ุฑูŽ ุงู„ุณู‘ูŽู…ูŽุงูˆูŽุงุชู ูˆูŽุงู„ุฃุฑู’ุถู ุนุงู„ูู€ู…ูŽ ุงู„ุบูŽู€ูŠู’ุจู ูˆูŽุงู„ุดู‘ู€ู‡ุงุฏูŽุฉู ุฑูŽุจู‘ูŽ ูƒู€ู„ู‘ู ุดูŽู€ูŠุกู ูˆูŽู…ูŽู„ูŠู€ูƒูŽู‡ ุฃูŽุนู€ูˆุฐู ุจููƒูŽ ู…ูู† ุดูŽู€ุฑู‘ู ู†ูŽูู’ุณู€ูŠ ูˆูŽ ุดูŽู€ุฑู‘ู ุงู„ุดู‘ูŽูŠู’ู€ุทุงู†ู – ูˆูŽุดูู€ุฑู’ูƒูู‡ ุฃูŽูˆู’ ุฃูŽู‚ู’ุชูŽู€ุฑูููŽ ุนูŽู„ู€ู‰ ู†ูŽูู’ุณู€ูŠ ุฐูŽู†ู’ุจู‹ุง ุฃูŽูˆู’ ุฃูŽุฌูู€ุฑู‘ูŽู‡ู ุฅูู„ู€ู‰ ู…ูุณู’ู€ู„ูู…

Recorded in Musnad Ahmad and the addition at the end is found in Sunan Tirmizi and Musnad Ahmad

ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ุฃูŽู†ู’ุชูŽ ุฑูŽุจู‘ููŠ ู„ูŽุง ุฅูู„ูŽู€ูฐู‡ูŽ ุฅูู„ู‘ูŽุง ุฃูŽู†ู’ุชูŽุŒ ุฎูŽู„ูŽู‚ู’ุชูŽู†ููŠ ูˆูŽุฃูŽู†ูŽุง ุนูŽุจู’ุฏููƒูŽุŒ ูˆูŽุฃูŽู†ูŽุง ุนูŽู„ูŽู‰ ุนูŽู‡ู’ุฏููƒูŽ ูˆูŽูˆูŽุนู’ุฏููƒูŽ ู…ูŽุง ุงุณู’ุชูŽุทูŽุนู’ุชูุŒ ุฃูŽุนููˆุฐู ุจููƒูŽ ู…ูู†ู’ ุดูŽุฑู‘ู ู…ูŽุง ุตูŽู†ูŽุนู’ุชูุŒ ุฃูŽุจููˆุกู ู„ูŽูƒูŽ ุจูู†ูุนู’ู…ูŽุชููƒูŽ ุนูŽู„ูŽูŠู‘ูŽุŒ ูˆูŽุฃูŽุจููˆุกู ุจูุฐูŽู†ู’ุจููŠ ููŽุงุบู’ููุฑู’ ู„ููŠ ููŽุฅูู†ู‘ูŽู‡ู ู„ูŽุง ูŠูŽุบู’ููุฑู ุงู„ุฐู‘ูู†ููˆุจูŽ ุฅูู„ู‘ูŽุง ุฃูŽู†ู’ุชูŽ

Recorded In Sahih Bukhari 

ุจูุณู’ู…ู ุงู„ู„ู‡ู ุงู„ู‘ูŽุฐููŠ ู„ูŽุง ูŠูŽุถูุฑู‘ู ู…ูŽุนูŽ ุงุณู’ู…ูู‡ู ุดูŽูŠู’ุกูŒ ูููŠ ุงู„ู’ุฃูŽุฑู’ุถู ูˆูŽู„ูŽุง ูููŠ ุงู„ุณู‘ูŽู…ูŽุงุกู ูˆูŽู‡ููˆูŽ ุงู„ุณู‘ูŽู…ููŠุนู ุงู„ู’ุนูŽู„ููŠู…ู

(Recite This Once)

Recorded In Musnad Ahmad and Sunan Tirmizi

ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ุฅูู†ู‘ููŠ ุฃูŽุณู’ุฃูŽู„ููƒูŽ ุงู„ู’ุนูŽุงูููŠูŽุฉูŽ ูููŠ ุงู„ุฏู‘ูู†ู’ูŠูŽุง ูˆูŽุงู„ู’ุขุฎูุฑูŽุฉูุŒ ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ุฅูู†ู‘ููŠ ุฃูŽุณู’ุฃูŽู„ููƒูŽ ุงู„ู’ุนูŽูู’ูˆูŽ ูˆูŽุงู„ู’ุนูŽุงูููŠูŽุฉูŽ ูููŠ ุฏููŠู†ููŠ ูˆูŽุฏูู†ู’ูŠูŽุงูŠูŽ ูˆูŽุฃูŽู‡ู’ู„ููŠุŒ ูˆูŽู…ูŽุงู„ููŠุŒ ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ุงุณู’ุชูุฑู’ ุนูŽูˆู’ุฑูŽุงุชููŠุŒ ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ุงุญู’ููŽุธู’ู†ููŠ ู…ูู†ู’ ุจูŽูŠู’ู†ู ูŠูŽุฏูŽูŠู‘ูŽุŒ ูˆูŽู…ูู†ู’ ุฎูŽู„ู’ูููŠุŒ ูˆูŽุนูŽู†ู’ ูŠูŽู…ููŠู†ููŠุŒ ูˆูŽุนูŽู†ู’ ุดูู…ูŽุงู„ููŠุŒ ูˆูŽู…ูู†ู’ ููŽูˆู’ู‚ููŠุŒ ูˆูŽุฃูŽุนููˆุฐู ุจูุนูŽุธูŽู…ูŽุชููƒูŽ ุฃูŽู†ู’ ุฃูุบู’ุชูŽุงู„ูŽ ู…ูู†ู’ ุชูŽุญู’ุชููŠ

Recorded In Sunan Abu Dawud and Musnad Ahmad

ุฑูŽุถููŠุชู ุจูุงู„ู„ู‡ู ุฑูŽุจู‘ู‹ุงุŒ ูˆูŽุจูุงู„ู’ุฅูุณู’ู„ูŽุงู…ู ุฏููŠู†ุงู‹ุŒ ูˆูŽุจูู…ูุญูŽู…ู‘ูŽุฏู ุตูŽู„ู‘ูŽู‰ ุงู„ู„ู‡ู ุนูŽู„ูŽูŠู’ู‡ู ูˆูŽุณูŽู„ู‘ูŽู…ูŽ ู†ูŽุจููŠู‘ู‹ุง

Recorded In Musnad Ahmad and Sunan Abu Dawud

ูŠูŽุง ุญูŽูŠู‘ู ูŠูŽุง ู‚ูŽูŠู‘ููˆู…ู ุจูุฑูŽุญู’ู…ูŽุชููƒูŽ ุฃูŽุณู’ุชูŽุบููŠุซู ุฃูŽุตู’ู„ูุญู’ ู„ููŠ ุดูŽุฃู’ู†ููŠ ูƒูู„ู‘ูŽู‡ู ูˆูŽู„ูŽุง ุชูŽูƒูู„ู’ู†ููŠ ุฅูู„ูŽู‰ ู†ูŽูู’ุณููŠ ุทูŽุฑู’ููŽุฉูŽ ุนูŽูŠู’ู†ู

Recorded In Sunan Nasaโ€™i

ุงูŽู„ู„ู‘ูŽู‡ูู…ู‘ูŽ ุจููƒูŽ ุฃูŽุตู’ุจูŽุญู’ู†ูŽุงุŒ ูˆูŽุจููƒูŽ ุฃูŽู…ู’ุณูŽูŠู’ู†ูŽุงุŒ ูˆูŽุจููƒูŽ ู†ูŽุญู’ูŠูŽุงุŒ ูˆูŽุจููƒูŽ ู†ูŽู…ูู€ูˆู’ุชู ูˆูŽุฅูู„ูŽูŠู’ูƒูŽ ุงู„ู†ู‘ูุดููˆุฑู

Recorded In Musnad Ahmed, Sunan Abu Dawud and Sunan Tirmizi 

ุฃูŽุตู’ุจูŽุญู’ู†ูŽุง ุนูŽู„ูŽู‰ ููุทู’ุฑูŽุฉู ุงู„ู’ุฅูุณู’ู„ูŽุงู…ู ูˆูŽุนูŽู„ูŽู‰ ูƒูŽู„ูู…ูŽุฉู ุงู„ู’ุฅูุฎู’ู„ูŽุงุตูุŒ ูˆูŽุนูŽู„ูŽู‰ ุฏููŠู†ู ู†ูŽุจููŠู‘ูู†ูŽุง ู…ูุญูŽู…ู‘ูŽุฏูุŒ ูˆูŽุนูŽู„ูŽู‰ ู…ูู„ู‘ูŽุฉู ุฃูŽุจููŠู†ูŽุง ุฅูุจู’ุฑูŽุงู‡ููŠู…ูŽุŒ ุญูŽู†ููŠููŽุง ูˆูŽู…ูŽุง ูƒูŽุงู†ูŽ ู…ูู†ูŽ ุงู„ู’ู…ูุดู’ุฑููƒููŠู†ูŽ

Recorded In Musnad Ahmad and Sunan Daarimi

ุณูุจู’ุญูŽุงู†ูŽ ุงู„ู„ู‡ู ูˆูŽุจูุญูŽู…ู’ุฏูู‡ู: ุนูŽุฏูŽุฏูŽ ุฎูŽู„ู’ู‚ูู‡ูุŒ ูˆูŽุฑูุถูŽุง ู†ูŽูู’ุณูู‡ูุŒ ูˆูŽุฒูู†ูŽุฉูŽ ุนูŽุฑู’ุดูู‡ู ูˆูŽู…ูุฏูŽุงุฏูŽ ูƒูŽู„ูู…ูŽุงุชูู‡ู

(Recite this Three Times)

Recorded In Sahih Muslim

ู„ูŽุง ุฅูู„ูŽู€ูฐู‡ูŽ ุฅูู„ู‘ูŽุง ุงู„ู„ู‡ู ูˆูŽุญู’ุฏูŽู‡ู ู„ูŽุง ุดูŽุฑููŠูƒูŽ ู„ูŽู‡ูุŒ ู„ูŽู‡ู ุงู„ู’ู…ูู„ู’ูƒู ูˆูŽู„ูŽู‡ู ุงู„ู’ุญูŽู…ู’ุฏูุŒ ูˆูŽู‡ููˆูŽ ุนูŽู„ูŽู‰ ูƒูู„ู‘ู ุดูŽูŠู’ุกู ู‚ูŽุฏููŠุฑูŒ

(Recite This Ten Times)

Recorded By Ibn Hibban In His Sahih

ุณูุจู’ุญูŽุงู†ูŽ ุงู„ู„ู‡ู ูˆูŽุจูุญูŽู…ู’ุฏูู‡

(Recite This One Hundred Times)

Recorded In Sahih Muslim

Ruling on Binary Options Trading

โ€‹Q: What is the ruing on Binary options trading?

 

ุงู„ุฌูˆุงุจ ุญุงู…ุฏุง ูˆู…ุตู„ูŠุง ูˆู…ู†ู‡ ุงู„ุตุฏู‚ ูˆุงู„ุตูˆุงุจ

A:  Please see the following link:

http://alqalam.org.uk/fatawa/investments-fatwa/is-it-permissible-to-purchase-stocks-using-call-and-put-options/

Binary options (all-or-nothing options) are simply another form of call or put options and are not sanctioned in Islam.

 

 

And Allah knows best.

Mufti Mohammed Zubair Butt

Al-Qalam Sharฤซโ€˜ah Panel

Day 5 of Hajj

5th day: 12th Zul Hijjah
Make Ramee, i.e. pelt all three Shaytaans after Zawaal. The Hajjees may now proceed to MAKKAH MU’AZZAM. Those who wish to remain in Mina on the l3th Zul Hijjah should pelt the 3 Shaytaans before proceeding to Makkah Mukarramah. The pelting on this day is permissible throughout the day (including the period before Zawaal).

Day 3 of Hajj

โ€‹3rd day: 10th Zul Hijjah, Yaum-un-Nahr  

After performing Fajr Salaah at Muzdalifah, the Hajjees proceed to Mina before sunrise. On this day four important rites have to be performed.  
1. RAMEE of Jamaratul Aqabah (stoning the big Shaytaan).  
2. ZABH (to sacrifice an animal).  
3. HALQ or Qasr (shaving or trimming the hair of the head).  
4. To perform TAWAAFUZ ZIYAARAH. 

Day 2 of Hajj

2nd day: 9th Zul Hijjah, Yaum-ul-Arafahย ย 

Image result for arafat hajj
Arafat Hajj

After sunrise the Hajjees proceed to ARAFAAT and make WUQOOF after ZAWAAL. Zohar and Asr Salaah will be performed here. Here they remain engaged in Du’aa, Zikr, Tilaawat, etc. until sunset. Immediately after sunset they proceed to Muzdalifah. Here they will perform Maghrib and Esha at the time of Esha. The night will be spent at Muzdalifah.ย 

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Muzdalifah Hajj

A Guide For Intending Pilgrims

NIYYAH

1. The person who intends to perform Hajj must do so with the express niyyah of attaining Allahโ€™s Pleasure, and to fulfil oneโ€™s fardh, and also to diligently carry out the Commands of Allah and His Rasool sallallahu alayhi wasallam. The rewards for deeds depend greatly on the niyyah that is formed. Sincerity is extremely important.

2. The โ€˜ibaadah of Hajj has the exclusive status of being fardh only once a lifetime, for those who can afford it. It is therefore important that the sincerity of intention must be given due regard. In other โ€˜ibaadaat and devotions it is possible to gradually develop ikhlaas, whereas the time available for Hajj is usually limited. The need for ikhlaas is vital because a fardh Hajj can never be repeated. During your journey to Hajj a concerted effort towards developing this all important sincerity must be made.

3. It is important that Hajj should be kept free of ulterior and worldly motives. Joining worldly objectives with religious aims is like adding water to milk. There are three types of adulteration which are possible in the performance of Hajj; To ruin the Hajj even before departing from home by having a desire to be called a haji, and using haraam or doubtful earnings for this โ€˜ibaadah. To engage in improper acts while performing Hajj e.g. to commit sins during the time that one is engaged in the performance of Hajj, to have arguments, not to make tawbah (repentance). To complete the Hajj and then to indulge in such deeds that defile the Hajj, e.g. to neglect the fardh salaat, to indulge in sin etc. Perform the Hajj with all its aadaab and requisites, for anything done in keeping with this is well accomplished.

4. While in Hajj do not do things to display to others. Do not announce your Hajj to all and sundry. (To avoid riyaa which is to show off and act to gain fame). On returning from Hajj do not emphasize the difficulties which may have been endured, instead turn your attention towards the eternal benefits and rewards you will receive. One must understand that the difficulties endured during this sacred journey are insignificant compared to the high position one will receive in jannah.

TAWBAH

5. Before beginning oneโ€™s journey repent sincerely. Perform two rakaats nafl with the niyyah of tawbah. The effect of sincerely repenting and then proceeding for hajj will be, that one will be favoured by Allah Taโ€˜ala and blessed with the strength to continually do good deeds.

6. Develop a relationship with the pious person for guidance. This will assist you in making a true and sincere tawbah.

FULFILMENT OF DEBT

7. If you have monetary debt or are responsible for any moral transgression, then fulfil your debt or have it waived, and have your moral violations forgiven. It is important that one settles all outstanding matters and transactions, and has his faults and shortcomings forgiven.

8. All amaanaat (trusts) and anything borrowed must be returned. A detailed and final will must be made regarding all important matters.

EDUCATION

9. It is compulsory for a person who wishes to perform Hajj to learn the necessary masaail well before the time of Hajj. When a firm intention is made then first learn the necessary masaail, or acquire these from a reliable and recognized aalim (scholar).

DEPARTURE

10. Depart with happiness from home. A Hajj which is performed with a feeling of love and keenness is conducive to religious upliftment. Inconvenience during travel should not hamper this love and keenness.

11. Perform two rakaats nafl before departing. Take care that this salaat is not performed during the makrooh times. Give some sadaqah to the poor before leaving home and also after commencing your journey.

12. Ask your near and dear ones, neighbours and friends to overlook and forgive your shortcomings. Make a request for their duโ€˜aa. Make musafahah (shake hands) using both hands when leaving. Do not make musafahah with non-mahrams (those of the opposite sex whom you can marry).

13. Be at your best behaviour amongst your companions. Assist them in their needs. The person who helps his companions on this journey will be regarded as a mujaahid (one who strives to uplift Islaam).

IBAADAH
Salaat, Duโ€˜aa, Tawaaf and Tilaawat

14. Take great care and be punctual in the performance of all salaat with jamaโ€˜at whilst visiting the sacred places. Do not delay any salaat at all.

15. After every salaat beseech from Allah taโ€˜aalaa that He grant you a mabroor Hajj (one that is accepted and free from sin). A Hajj which is full of Allah taโ€˜aalaaโ€™s Blessings and Favours.

16. A haji is fortunate in being present at the various sacred places where duโ€˜aa are assured acceptance. Therefore repeatedly ask Allah taโ€˜aalaa for your needs of this world and the Hereafter. Your duโ€˜aa must be appropriate and made with respect and humbleness. Do not ask for meaningless and unrighteous things.

17. There are three persons whose duโ€˜aa are assured acceptance; the oppressed, the traveller and the fatherโ€™s duโ€˜aa for his son, (meaning children).

18. The qadhaa (fulfilment in arrears) of โ€˜ibaadaat which are owing to Allah taโ€˜aalaa should be correctly fulfilled or compensated.

19. The reward for one salaat in the Masjidul Haraam (Makkah) is 100,000 fold (with jamaโ€˜at 2,700,000). The reward for salaat in the Masjidun Nabawi (Madeenah) is 50,000 fold. Each good deed done in Makkah is equivalent in reward to 100,000 good deeds done elsewhere.

20. Whenever entering either of the two masjid or any other masjid, form a niyyah for nafl iโ€˜tikaaf.

21. Your stay in the Masjidul Haraam and Masjidun Nabawi must be with utmost dignity and honour.

22. Perform as many tawaaf, umrah and nafl salaat as you can and make duโ€˜aa that the thawaab (reward) of this be presented to Rasoolullah sallallahu alayhi wasallam.

23. Complete the Qurโ€™aan at least once in each of the two Holy Masjid, i.e. Makkah and Madeenah.

24. Perform nafl salaat with the niyyah of expressing oneโ€™s gratitude to Allah taโ€˜aalaa.

MAKKAH MUKARRAMAH

25. During your stay in Makkah abundantly increase your recital of the Kalimah Tayyibah: Laaโ€™ilaha il lalโ€™lahuยท, and istighfar: โ€˜Astaghfirullahยท.

26. If you desire, give an excellent gift to your near dear ones, friends who are living, and especially those who have passed away. The gift of the rewards of tawaaf and umrah will please their souls very much. There will be no reduction from your own reward for these acts.

27. Rasoolullah sallallahu alayhi wasallam has said that the water of Zamzam will have the desired effect of whatever intention is made at the time of drinking Zamzam. Zamzam should be drunk with the intention of quenching the thirst of the Day of Qiyaamah (resurrection). It should also be taken with the intention of shifaa (cure) from spiritual and physical ailments. It is commendable to drink Zamzam with the niyyah of being granted the tawfeeq of conforming to the sunnah of our beloved Rasoolullah sallallahu alayhi wasallam.

MADEENAH MUNAWWARAH

28. It is stated in hadeeth:ย  (i) โ€œWhoever comes with the sole intention of visiting my grave, my intercession will become incumbent for that personโ€. (ii) โ€œWhoever visits my grave after my death is like the one who has visited me during my lifetimeโ€.

29. Recite durood (salutations) in abundance on Rasoolullah sallallahu alayhi wasallam, on beginning your journey to and from Madeenah Munawwarah, and during your stay there.

30. To hurt or cause inconvenience to any Muslim and especially the people of Madeenah Munawwarah is a great sin.

GENERAL

31. Choose an able pious companion who will assist you in times of need, and it is better if this companion is a reliable recognized aalim (scholar).

32. Regard the time in Hajj as a blessing. One never knows when one may be favoured with this good fortune again.

33. Since your stay there is a short one, you should value every moment there. Do not waste your time roaming in the bazaars and do not indulge in meaningless things and idle talk.

34. Do not allow your attention to drift towards the decoration and splendour of the buildings, nor indulge in humour and ridicule.

35. One must be extremely cautious with regard to the etiquette of these sacred places. Any disrespect in this regard will be a cause for retribution.

36. Do not criticize the conditions and people there. After all, the local residents are human and are prone to faults just as we are. When noticing the shortcomings of others, special attention must immediately be drawn to oneโ€™s own faults and weak points.

37. One must make a concentrated effort to avoid sin, especially casting passionate glances at female who are present at Hajj. One must keep oneโ€™s gaze lowered when women gather for tawaaf and salaat-u-salaam.

38. Hadhrat โ€˜Umar radhiyallahu anhu said, โ€œFor me to commit a sin in Makkah is worse than committing seventy sins outside Makkahโ€. Just as the rewards of good deeds are multiplied in Makkah, so too is the retribution of misconduct multiplied.

39. One must show consideration and take care that one does not trouble or inconvenience those who are present for Hajj and ziyaarah.

40. One must not deceive or trick others in buying or selling. To swindle or cheat the residents of Makkah or Madeenah would result in oneโ€™s own destruction. One must be extremely cautious in this regard. Transactions must be carried out with honesty.

Source: Islamic Da’wah Academy

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Fasting and Tafsir of Ma’ariful Qur’an

ูŠูฐุฃูŽูŠู‘ูู‡ูŽุง ูฑู„ู‘ูŽุฐููŠู†ูŽ ุขู…ูŽู†ููˆุงู’ ูƒูุชูุจูŽ ุนูŽู„ูŽูŠู’ูƒูู…ู ูฑู„ุตู‘ููŠูŽุงู…ู ูƒูŽู…ูŽุง ูƒูุชูุจูŽ ุนูŽู„ูŽู‰ ูฑู„ู‘ูŽุฐููŠู†ูŽ ู…ูู† ู‚ูŽุจู’ู„ููƒูู…ู’ ู„ูŽุนูŽู„ู‘ูŽูƒูู…ู’ ุชูŽุชู‘ูŽู‚ููˆู†ูŽ
‘O those who believe, the fasts have been enjoined upon you as were enjoined upon those before so that you be God-fearing.’ [Surah Baqarah, 183]

Literally, Sawm means ‘to abstain’. In the terminology of Islamic law, Sawm means ‘to abstain from eating, drinking and sexual intercourse: with the conditions that one abstains continuously from dawn to sunset, and that there is an intention to fast.’ Therefore, should one eat or drink anything even a minute before sunset, the fast will not be valid. Similarly, if one abstained from all these things throughout the day but made no intention to fast, there will be no fast here too.

Past communities and the injunction to fast
The verse makes it obligatory for the Muslims to fast in a specified period, but the command in the respect has been accompanied by the statement that the obligation of fasting is not peculiar to them. The fasting had also been enjoined upon the earlier Ummahs (communities of the past prophets). The reference to the earlier Ummahs in the verse shows the importance of fasting on the one hand, and gives an encouragement to the Muslims on the other. It indicates that although there may be some inconvenience in fasting but the same inconvenience was faced by earlier communities. This brings a psychological comfort to the Muslims, because if an inconvenience is faced by a large number of people, it becomes easier to bear. (Ruh al Ma’ani)

The words of the Qur’an ูฑู„ู‘ูŽุฐููŠู†ูŽ ู…ูู† ู‚ูŽุจู’ู„ููƒูู…ู’ (those before you) have been used in general sense including all religious communities from Sayyidina Adam to the last of the Prophets (peace and blessings upon him). This tells us that, like Salah, fasting has also been enjoined upon every Ummah of every prophet without exception.

Commentators who interpret ู…ูู† ู‚ูŽุจู’ู„ููƒูู…ู’ (before you) to mean ‘the Christians’ take it just as an example, not aiming to exclude other communities. (Ruh al Ma’ani)

The verse simply says that fasts have been enjoined on Muslims as were enjoined on past communities. From this it does not necessarily follow that the fasts enjoined upon the earlier communities were fully identical in all respects with the fasts enjoined upon this Ummah. There may have been difference in the number and the timings of the fasts etc. and, actually, there has been such a difference. (Ruh al Ma’ani)

By saying ู„ูŽุนูŽู„ู‘ูŽูƒูู…ู’ ุชูŽุชู‘ูŽู‚ููˆู†ูŽ (so that you be God-fearing), the text has pointed out to the inherent quality of fasting which contributes significantly to one’s ability to become abstaining from the sins and God-fearing. Fasting grows into man a power which helps him control his desires, which is really the foundation of Taqwa, the very special term of the Holy Qur’an which has been tentatively translated as fear of God, abstinence, and the warding of evil.

Ma’ariful Qur’an by Mufti Muhammad Shafi

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