The faith of Islam

KaabaSource:islamicity.org

The faith of Islam

Islam, in Arabic, means “submission” – submission to the will of God. Faithful Muslims, therefore, submit unreservedly to God’s will and obey His precepts as set forth in the Quran and transmitted to mankind by Muhammad, His Messenger.

Muslims believe that theirs is the only true faith. Islam, they say, was revealed through a long line of prophets inspired by God. Among them are Ibrahim (Abraham), patriarch of the Arabs through his first son Isma’il (Ishmael); Musa (Moses), who received the Torah (Tawrah); Dawud (David), who spoke through the Psalms (Zabur); and ‘Isa (Jesus), who brought the Gospels (Injil). But the full and final revelation came through Muhammad, the last of all prophets, and was embodied in the Quran, which completes and supersedes all previous revelations.

As the chief source of Islamic doctrine and practice, the Quran is the main foundation of the shari’ah, the sacred law of Islam, which covers all aspects of the public and private, social and economic, religious and political lives of all Muslims. In addition to the Quran, the shari’ah has three sources: the Sunnah, the practice of the Prophet; ijma’, the consensus of opinion; and qiyas, reasoning by analogy. The Sunnah – which supplements and complements the Quran, the Word of God, and is next to it in importance – embodies the meticulously documented acts and sayings of the Prophet recorded in a body of writings called the hadith. Ijma’ is the consensus of – qualified jurists on matters not specifically referred to in the Quran or the Sunnah. Qiyas is the application of human reasoning to extend the principles found in the two primary sources – the Quran and the Sunnah – to cases involving matters unknown in the early years of Islam.

Systematized in the second and third centuries of the Muslim era (the eighth and ninth centuries A.D.), the shari’ah later developed into four major schools of jurisprudence: the Hanafi School, founded by Abu Hanifah; the Maliki School, founded by Malik ibn Anas; the Shafi’i School, founded by Muhammad al-Shafi’i; and the Hanbali School founded by Ahmad ibn Hanbal. Each of these men, all exceptional scholars, wrote or dictated long and learned commentaries upon which their schools of law were founded. Based on one or the other of these schools, learned officials called qadis to administer the law in shari’ah courts. Despite the great body of tradition and law, however, the practice of Islam is essentially personal – a direct relationship between individuals and God. Although there are imams, who lead prayers and deliver sermons, there are no priests or ministers.

To practice their faith, Muslims must accept five primary obligations which Islam imposes. Called the Five Pillars of Islam, they are the profession of faith (shahadah), devotional worship or prayer (salah), the religious tax (zakah), fasting (sawm), and the pilgrimage to Mecca (hajj).

The first pillar, the profession of faith, is the repetition of the statement, “There is no god but God; Muhammad is the Messenger of God” – in Arabic the euphonious “La ilaha illa Allah; Muhammadun rasul Allah.” It is a simple statement, yet also profound, for in it a Muslim expresses his complete acceptance of, and total commitment to, the message of Islam.

The second pillar, devotional worship or prayer, requires Muslims to pray five times a day – the dawn prayer, the noon prayer, the afternoon prayer, the sunset prayer, and the evening prayer – while facing toward the Ka’bah, the House of God, in Mecca. Like all Islamic ceremonies, prayer is simple and personal, yet also communal, and the wording of the prayers, the ablutions which are required before prayers, the number of bows, and other parts of the ritual are set out in detail.

The religious tax, the third pillar, is zakah in Arabic, a word that in the Prophet’s lifetime came to suggest an obligatory religious tax. Like prayer, zakah is considered a form of worship. It enshrines the duty of social responsibility by which well-to-do Muslims must concern themselves about those less fortunate. The zakah prescribes payments of fixed proportions of a Muslim’s possession for the welfare of the community in general and for its needy members in particular, whether Muslims or non-Muslims. This tax is often levied and disbursed by the state, but in the absence of a government collecting system it must be disbursed by the taxable Muslims themselves. In addition, all Muslims are encouraged to make voluntary contributions to the needy called sadaqah.

The fourth pillar is fasting during Ramadan, the ninth month of the Muslim year. Ordained in the Quran, the fast is an exacting act of deeply personal worship in which Muslims seek a richer perception of God and in which, as one writer puts it, Muslims assert that “man has larger needs than bread.”

Ramadan begins with the sighting of the new moon, after which abstention from eating and drinking, as well as physical continence, is obligatory every day between dawn and sunset. It is a rigorous fast, but its object is not mere abstinence and deprivation; it is, rather, the subjection of the passions and the purification of one’s being so that the soul is brought nearer to God. Fasting is also an exercise in self-control and self-denial whereby one learns to appreciate the pangs of hunger that the poor often feel. The exercise of self-control extends far beyond refraining from food and drink; to make one’s fast acceptable to God, one must also refrain from cursing, lying, cheating, and abusing or harming others.

Although rigorous, however, the fast, by Quranic injunction, also admits of a warm compassion. Those who are ill, or on an arduous journey, for example, may fast the prescribed number of days at another time; those for whom fasting is impossible may forego it if they give stipulated alms to the needy.

The month of fasting is also joyous. In Muslim regions, in modern times, the faithful – at the sound of the sunset cannon or the call of the muezzin – break their fast, perform voluntary nocturnal worship (tarawih), and throng the streets in moods that are at once festive and, in the spirit of Ramadan, communal. For those who retire and rest after the day’s fast there are, in some areas, men called mushers who, in the silent, predawn darkness beat muted drums and call the faithful to awake and eat before the long day’s fast begins again.

The last ten days of Ramadan are particularly sacred because they include the anniversary of the night on which Muhammad received his first revelation from God – “the Night of Power” – and the appearance, on the final day, of the thin edge of the new moon announcing the end of Ramadan. At that moment the favor of God descends upon Muslims and, in a spirit of joyous achievement, they begin the three days of celebration called ‘Id al-Fitr, the Feast of the Breaking of the Fast. To cement social bonds further, Islam has instituted zakat al-Fitr, an obligatory levy in the form of provisions or money for the poor, so that they can share in the joy of ‘Id al-Fitr.

The fifth pillar of Islam is the pilgrimage to Mecca – the hajj. One of the most moving acts of faith in Islam, the hajj is, for those Muslims who can get to Mecca, the peak of their religious life, a moment when they satisfy a deep yearning to behold at least once the Ka’bah – the House of God and the physical focus of a lifetime of prayer. The hajj is at once a worldwide migration of the faithful and a remarkable spiritual happening that, according to Islamic tradition, dates back to Abraham, was affirmed by Muhammad, and then, by Muhammad’s own pilgrimage, systematized into rites which are simple in execution but rich it in meaning.

Dressed in their simple ihram garments, all pilgrims are equal in the eyes of God.
Photo: Dressed in their simple ihram garments, all pilgrims are equal in the eyes of God.

The hajj proper must be made between the eighth and thirteenth days of the 12th month – Dhu al-Hijjah – of the Muslim year, but in one sense it begins when a Muslim approaches Mecca, bathes, trims his nails and hair, discards jewelry and headgear, and puts on the ihram dress. This consists of two simple white seamless garments symbolizing a state of purity; in donning it pilgrims make a declaration of pilgrimage and pronounce a devotional utterance called the talbiyah: “Here I am, O God, at Thy Service” – in Arabic the joyous cry “Labbayk!” After donning the ihram dress, the pilgrims may enter the haram, the sacred precinct surrounding Mecca, and then Mecca itself, where they perform the tawaf – the circling of the Ka’bah – and the sa’y – the running between two hills at al-Mas’a in Mecca. All this can be part of the ‘Umrah or “lesser pilgrimage,” often a prelude to the hajj but not an integral part of it. One of the main distinctions between the Hajj and the ‘Umrah is that the ‘Umrah can be done at any time of the year, while the Hajj must be performed on specified dates.

Crowds at the small town of Mina cast pebbles at pillars that symbolize evil.
Crowds at the small town of Mina cast pebbles at pillars that symbolize evil.

The major rites of the hajj begin on the eighth day of Dhu al-Hijjah when, with thunderous cries of “Labbayk!” the pilgrims pour out of Mecca to Mina, where, as the Prophet did, they meditate overnight. On the next day they proceed en masse to ‘Arafat, even farther outside Mecca, and pray and meditate in what is the central rite of the pilgrimage: “the standing” – a few precious hours of profound self-examination, supplication, and penance in which, many says, a Muslim comes as close to God as he can, on earth.

At ‘Arafat many actually do stand – from just after noon to just before sunset – but some also visit other pilgrims or the Mount of Mercy, where Muhammad delivered his farewell sermon. The standing is not the end of the hajj but is the culmination of a Muslim’s devotional life. As the Prophet said, “The best of prayers is the prayer of the Day of ‘Arafat.”

After sunset, the pilgrims move to a place called Muzdalifah, where they gather stones for the “throwing of the pebbles” or “stoning of the pillars,” and then pray and sleep. The third day of the pilgrimage, back at Mina, they enact a repudiation of evil by throwing the pebbles at a pillar held by many to represent Satan. According to one tradition, it was in this area that Satan urged Abraham to disobey God’s command to sacrifice his son Ishmael. At Mina too, begins ‘Id al-Adha, the great worldwide Feast of Sacrifice during which the pilgrims sacrifice animals – partly to commemorate Abraham’s willingness to sacrifice his son and partly to symbolize a Muslim’s willingness to sacrifice what is dearest to him. As Muslims throughout the world perform identical sacrifices on the same day, the Muslims at Mina in effect share their pilgrimage with Muslims everywhere.

A pillar marks the Mount of Mercy the rocky hill rising from the plain of Arafat.
A pillar marks the Mount of Mercy the rocky hill rising from the plain of Arafat.

As the pilgrims have now completed much of the hajj, Muslim men now clip their hair or shave their heads and women clip a symbolic lock to mark partial deconsecration. The pilgrims may also, at this point, remove the ihram dress and bathe.

In Mecca the rites are concluded by the tawaf of the return, the Circling of the Ka’bah seven times on foot, an act implying that all human activity must have God at the center. After the last circuit, the pilgrims worship in the courtyard of the Mosque at the Place of Abraham, where the Patriarch himself offered prayer and, with Ishmael, stood while building the Ka’bah. The tawaf of the return is the last essential devotion of the pilgrimage; now the pilgrims have become hajjis – those who have completed the hajj. Most pilgrims also attempt to kiss, touch, or salute the Hajar al-Aswad, the Black Stone of the Ka’bah, a fragment of polished stone revered as a sign sent by God and a remnant of the original structure built by Abraham and Ishmael. Many also make the sa’y or running, a reenactment of a frantic search for water by Hagar when she and Abraham’s son Ishmael were stranded in the valley of Mecca until the Angel Gabriel led them to water in the Well of Zamzam.

It is also customary for pilgrims to return to Mina between the eleventh and thirteenth days and cast their remaining pebbles at the three pillars there and then, in Mecca, make a farewell circling of the Ka’bah. Some may also visit the Mosque of the Prophet in Medina before returning to their homes throughout the world in the “sudden, glad stillness” of those who have stood at ‘Arafat.
Symbol of the oneness and centrality of God, the Ka’bah stands in the courtyard of Mecca’s Sacred Mosque where at the season of the hajj the faithful gather for rituals that precede and end their pilgrimage.
Symbol of the oneness and centrality of God, the Ka’bah stands in the courtyard of Mecca’s Sacred Mosque where at the season of the hajj the faithful gather for rituals that precede and end their pilgrimage.

Pilgrims at the climax of their hajj, “standing” before God at ‘Arafat near the spot where Muhammad delivered his farewell sermon.
Pilgrims at the climax of their hajj, “standing” before God at ‘Arafat near the spot where Muhammad delivered his farewell sermon.

Source for images & article: islamicity.org

Rites of Hajj: A brief summary

Intention (Niyyah and Ihram)

Entering into a state of Ihram from Meeqat and wear unsewn clothes

Tawaf Al-Qudum (Arrival)

Rites of HajjWhen the pilgrim arrives in Mecca he/she proceeds to perform Tawaf (7 rounds) starting from the Black stone and leaving the Qaa’bah on his left. Kissing the black stone is a sunnah if one cannot kiss it; touching it will be enough. The pilgrim could say any supplication during Tawaf. After completing Tawaf, he/she performs two Rak’ah behind the station of Abraham or elsewhere.

Saa’ye between Al-Safa and Al-Marwa

After Tawaf Al-Qudum, the pilgrim proceeds to Al-Safa and Al-Marwa hills where he/she will run the distance between it seven times.

Proceed to Mina

By the 8th day of Dhl-Hijja ( the day of talbiyah), pilgrims proceed to spend the night in Mina. They pray Dhuhr, Asr, Maghrib, Isha and Fajr prayers.

Wuquf in Arafat

Pilgrims have to proceed to Arafat after the sun-rising of the 9th day of Dhul-Hijja. It is Mustahabb ( preferable) to reach Arafat before the afternoon to communally perform the prayers of Dhuhr and Asr. It is equally Mustahabb to ask Allah and supplicate him, to pray on his messenger ( peace and blessings of Allah be upon him). Wuquf in Arafat does not mean that sitting is prohibited.

Proceed to spend the night in Muzdalifah

After the sunset in Dhl-Hajj 9, pilgrims proceed to Muzdalifah and pray the prayer of Maghrib and Isha. They spend the night there.

Stoning of the devil

After the prayer in Dhul-Hijja 10, it is Mustahab (preferable) to walk toward Mina. When pilgrims reach Jamarah of Aqaba, they throw it by seven stones.

Shaving

After stoning, pilgrims cut or shorten their hair. Concerning women, they have to cut a small part of their hair.

Tawaf Al-Ifadha

Pilgrims return to Mecca to perform Tawaf Al-Ifadha redoing what they have already done in the first. Thus, what has been prohibited is allowed after this Tawaf.

  Return to Mina

Mina: By the 11.12.13 Dhul-Hijja, Pilgrims return to Mina where they reside and each day throws stones at the devil. It is permissible for those who cannot throw stones to ask someone else to do so in their places.

Farewell  Tawaf of the  

When the pilgrim accomplishes all the rites and he/she wants to leave Mecca, he/she should perform tawaf of the farewell ( 7rounds around the Kaaba ) and then perform two Rak’ahs and drink from the Zamzam well asking Allah for acceptance and forgiveness. Thus all the rites of Hajj come to an end.

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Source: go-makkah.com

210 doors in Haram for entry and exit of pilgrims

210 doors in Haram for entry and exit of pilgrims

210 doors in Haram for entry and exit of pilgrims

MAKKAH — Some 210 doors have been opened in the Grand Mosque in Makkah for the entry and exit of pilgrims, visitors and worshippers during Ramadan, according to director of the department of doors in the Presidency for the Affairs of the Two Holy Mosques Muhammad Bati.

He told Makkah Arabic daily on Tuesday that about 600 employees, wearing official uniforms and carrying IDs, will be guarding the doors.

Bati urged all pilgrims and visitors to cooperate with the guards to ensure smooth entry and exit.

He said the guards have been directed to treat pilgrims with hospitality and deal with them politely.

He also asked the employees of the Grand Mosque to prevent people from praying close to the doors and along the passages.

Bati urged visitors and pilgrims not to enter the Haram immediately after prayers.

He said Al-Salam door will be dedicated for the entry of the dead bodies for funeral prayer.

Bati said the special needs people can enter the Haram through a number of doors including Al-Salam, Al-Marwa, Quraish, Al-Abbas, King Fahd and Abdullah gates in addition to the doors No. 64, 68, 69, 74, 84, 89, 90, 93 and 94. He said there are lifts and escalators for special needs people.

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Article by: saudigazette.com.sa

Makkah ready with comprehensive plan for Ramadan

Makkah ready with comprehensive plan for Ramadan

The Makkah Secretariat has prepared a comprehensive plan to intensify municipal services in view of the large number of visitors and Umrah pilgrims thronging the holy city during Ramadan.
“The secretariat has defined the tasks and responsibilities of each department, along with continuous work of all the other central departments and sub-municipalities,” Makkah Mayor Osama Al-Bar told local media.
He said that officials have been told to personally supervise the work and ensure top quality services.
“The plan was based on intensifying the work, especially in crowded areas such as the central area, shops and commercial centers and neighborhoods surrounding the Grand Mosque,” said Al-Bar.
“All this is aimed at achieving quality control and the safety of food products and water. At the same time, due attention will be paid to continuously clear garbage in areas where Umrah pilgrims stay or frequent,” he said.
The mayor said the municipality will control vendors in the area surrounding the Grand Mosque and monitor the slaughterhouses besides maintaining streetlights and other municipal utilities.
“A total of 11,825 workers, equipped with more than 850 cleaning equipment, will work around the clock to keep the city clean. In addition to this, a number of transitional stations to collect waste within the sub-municipalities will operate along with special teams to eliminate insects and mosquitoes to prevent dengue or other diseases. More than 900 technicians and specialists in the field, equipped with more than 1,000 devices and spraying machines, will be working in this area,” said the mayor.
“All these teams will work in two shifts — morning and evening — and work around the clock.”
In the area of environmental health, Al-Bar said, a number of field committees have been formed to monitor commercial centers and stores that sell food and ensure that they meet the health standards.

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Article by: arabnews.com

Cutting hair in umrah

Cutting hair in umrah

Mu’meneen Brothers and Sisters,

As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah’s Peace, Mercy and Blessings be upon all of you)

One of our brothers/sisters has asked this question:

AssalamO Alaykum Wa Rahmatullahi Wa Barakatuhu

Iam from India and had been to Omra from Kuwait, in 2002 for the 1st time during the last 10 days of Ramzaan month.

I performed all arkaan of Omra well, but regarding cutting of hairs I have some doubt which I want to clarify as below:

After completion of Saee during 1st Omra, I have seen some persons (Arab origin) cutting hairs at one corner side of Marwah, and at that time I don’t know the place of hairs cutting, and I went near to one Arab person who already cutting hairs. That Arab person was in Ehraam dress, may be he also had came to perform Omra with his belongings.

He cut my hairs also from three locations from my head and I asked him is it Khalaas (finished) he said Khalaas. I don’t know Arabic language except few words, and after he says “Khalaas”, I thought I have finished all arkaans of Omraa, as I read from books in Omraa hairs shaving is preferred but it can also be cut by 1″ min from 3 locations of head to complete Omraa.

That was the day of Friday morning (10 AM) so I was in a hurry to go to my accommodation to have bath and come back to Haram (Mecca) to perform Friday prayers in Haramsharief as it was the important day for me in Omra journey.

So after having bath I came to Haram in normal dress to perform Friday prayers.

After that in my room some persons asked, “have you not shaved your head”?, your Omra can’t be finished without this. My friend had convinced that Allah is great InshaAllah like that

Before going to Omra, I had plan to perform 3 Omra. One for me and One Omra for my late Father and 3rd One either for my Mother or my Wife (Both alive), so from the beginning I had plan to cut my hairs in 3 Omra to satisfy hairs cutting for 3 Omra.

Since I did my 1st Omra, I had great confusion and some kind of uneasiness in my heart that whether my Omraa will get accepted or not? On the next day (Saturday) morning after I had Fajar prayers at Haram (Mecca mosque) and while way back to room I went in the Saloon and cut my hairs from all portion of my head (not shaved), to cover the mistake which happened and after having bath I weared Ehraam dress and went to Ayesha Mosque (Meeqat) to reenter Mecca to perform 2nd Omra on my late father. So after Waazu I prayed 2 rakaat namaaz at Ayesha mosque and came to Mecca and performed Omraa well and this time I went down straight to Saloon shop which I came to know later, and cut my hairs from entire portion of my head (not shaved) and went back to room and had bath. But as I thought I couldn’t perform for 3rd Omraa.

Later, from Mecca we (all tourist bus members) went to Madina where we stayed 3 days and after Eid prayers we returned to Kuwait.  

Now after I came back to Kuwait I had great confusion and one time I asked one Indian person who along with Kuwaiti Aalim, after Friday prayers clarifies individuals doubts, and I also asked my doubt to Indian guy, but he didn’t hear my entire topic and after hearing briefly he said its OK. Some kind of tension was cleared but I was not completely satisfied, I thought to ask again to clear my doubt but time went on and now my family (Wife + 3 childrens all elders) came 2 years back here in Kuwait and they want to return back to India, after performing Omra.

So in this circumstances what I need to do, So please clarify my following doubts:

1.      Whether my 1st and 2nd Omra is OK?

2.      In case, my 1st / or and 2nd Omra is not OK, what I need to do?

3.      I heard Dam (lamb sacrifice) to be given, in my case for what penalty I am liable to give? One lamb or 2 lamb or not at all? If, I am liable to give, then where the sacrifice shall be given? In Mecca or anywhere?

4.      If the sacrifice is required in Mecca, as I have to go again for Omra with my family how I should give lamb sacrifice, because if I start Omra journey from Kuwait I have to wear Ehraam from Meeqat, so can can I wear the Ehraam and enter Mecca and later after reaching Mecca can I give sacrifice (Dam) for my previous Omra, and perform Omra with my family?

5.      I heard without coming out from Ehraam its Sin of Zeena to meet with wife, as iam staying with my wife, will I comes under this sin, if so, for this Sin what I have to do?  

6.      Please clarify in detail as I have little time to go to Omra again with my family?

I am very thankful if you could give me proper guidance as above, in detail, and also Iam very thankful for the your entire team rendering great services in the name of Allah and may Allah accept all your services (amen).

(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)

Answer:

Cutting hair in umrah

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

Your Question: Whether my 1st and 2nd Omra is OK?

The Prophet (saws) said, “May Allah bless those who shaved (after their pilgrimage of Hajj or Umrah).” The Companions asked him, “O Allah’s Messenger (saws), what about those who clip their hair short?” Thereupon the Prophet (saws) again said, “May Allah bless those who shaved.” They repeated their question the third time, and again the Prophet (saws) said, “May Allah bless those who shaved.” When they asked him for the fourth time, “O Allah’s Messenger (saws), what about those who clip their hair short?” He (saws) replied: “And (may Allah bless) those who clip their hair short.

The absolute majority of the scholars and the jurists in Islam consider it a preferred act and rite of pilgrimage that one shave their heads; but if one cuts their hair short that too would suffice to fulfill the obligations of the pilgrimage.

Allah Subhanah Alone Knows how this practice of cutting a few clips of hair in three places after one has completed their rites of the Umrah pilgrimage started in the Muslim Ummah..there is absolutely no evidence in the authentic and established Sunnah or any of the accepted books of Fiqh regarding the permissibility of this act.

If one in ignorance of the laws of Allah, without any intention to disobey Allah Subhanah, did not shave their hair after the Umrah pilgrimage nor cut it short, but had only a few clips of hair cut in three places..as disliked as the act may be, the majority of the scholars and jurists in Islam are of the opinion that The Lord Most Merciful, if He so Wills, will accept the pilgrimage of the believer, and one does not need to give a damm or sacrifice as atonement. And Allah Alone Knows Best.

Your Question: I heard Dam (lamb sacrifice) to be given, in my case for what penalty I am liable to give? One lamb or 2 lamb or not at all? If, I am liable to give, then where the sacrifice shall be given? In Mecca or anywhere?

Respected brother, in your particular case, you need not give a damm or sacrifice of atonement.but you should indeed turn unto your Lord in sincere taubah and seek His forgiveness for the act that you happened to do in ignorance of the Laws of the Lord Most Majesticit is expected that you will find your Lord Forgiving and Merciful and if He so Wills and Pleases, He will not diminish aught of the reward that is due to you for your pilgrimage.

Your Question: If the sacrifice is required in Mecca, as I have to go again for Omra with my family how I should give lamb sacrifice, because if I start Omra journey from Kuwait I have to wear Ehraam from Meeqat, so can can I wear the Ehraam and enter Mecca and later after reaching Mecca can I give sacrifice (Dam) for my previous Omra, and perform Omra with my family?

First and foremost, the majority of the scholars and jurists in Islam are of the opinion that there is no sacrifice of atonement due from you.thus you are at absolute liberty to visit the House of Allah whenever you so will and please.

Your Question: I heard without coming out from Ehraam its Sin of Zeena to meet with wife, as iam staying with my wife, will I comes under this sin, if so, for this Sin what I have to do?  

One of the restrictions of entering the ehraam for pilgrimage is that one cannot conjugate with ones wife until one has come out of the state of ehraam .but rest absolutely assured brother, because you completed all the rites of the pilgrimage and came out of the state of ehraam, you are at absolute liberty to enjoy your lawful relationship with your wife.

Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.

Your brother and well wisher in Islam,

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Article by: islamhelpline.net

Saudi council urges more space at hajj stampede site

Saudi Arabia’s Shura Council recommended Monday an expansion of roads leading to the site of a ritual in the annual hajj pilgrimage where more than 2,000 pilgrims died in a stampede last year.
Muslim pilgrims blamed the stampede on police road closures and poor management of the flow of hundreds of thousands of people, who found escape routes blocked when the crush occurred.
The tragedy happened as they made their way in searing temperatures to the Jamarat, the place where pilgrims ritually stone the devil in the Mina tent city in western Saudi Arabia.
Saudi officials blamed pilgrims themselves for not following rules.

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Article by: tribune.com

When Will be Hajj 2016

hajj 2016

When Will be Hajj 2016

Hajj is fard (compulsory) on every eligible (eligibility measuring indicated by Sharia Law.) Muslim. Muslims over the worldwide turn into the visitors of Allah and the most honored individuals. The time spent in Ka’aba is the blessed span of whole life of any individual. Hajj is performed in the month of Zul-Hijjah (the last month of Islamic year/calendar) every year. The solar dates or month parallel to Zul-hijja vary every year. 8th of Zul-Hijja is considered as the first day of Hajj and the last day of Hajj is 12th Zul-Hijjah. These five days of  Hajj amid your entire visit to Makkah and Medina. The five days of Hajj 2016 will start from 8th  of  Zul-Hijja 1437H as per Islamic Principles. The dates of Hajj 2016 according to English calendar will be 8th or 9th September 2016 Insha Allah.
By teachings of Islam each day of Hajj has its own particular deep sense of being, name and spirituality. The name of 5 days of are:
1st day:
8th Zul-Hijjah – Yaumut Tarwiyah
2nd Day:
9th Zul-Hijjah – Yaumul Wuquf
3rd Day
10th Zul-Hijjah – Yaumun Nahr
4th Day:
11th Zul-Hijjah – Ayyamut Tashriq
5th Day:
12th Zul-Hijjah – Ayyamut Tashriq

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Article by: al-khair.org

Sha'ban: Merits, Do's, and Dont's

Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:
1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”
2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”
3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”
4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”
5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”
6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”
These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.
But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”
According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”
The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

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Article by: albalagh.net

Now Umrah visas can be converted into tourist visas

Now Umrah visas can be converted into tourist visas

RIYADH — Prince Sultan Bin Salman, President of Saudi Commission for Tourism and National Heritage (SCTH), launched here Sunday the Post-Umrah Program, an initiative which allows Umrah pilgrims to convert their visas into tourist visas.
This is a key channel of “The Kingdom is the Muslims’ Destination” initiative, which was proposed by the commission several years ago.
In a press statement following the launching ceremony in Riyadh, Prince Sultan said the program aims at providing an opportunity to Umrah pilgrims to see the landmarks of the country, Islamic historical sites, attractive tourist destinations, and shopping centers and malls.
They might also opt to make cultural, medical, educational and marketing tours, visit exhibitions and attend conferences after having completed their Umrah, he added.
He said the SCTH is carrying out the program in cooperation with the ministries of interior, foreign affairs, and Haj.
Prince Sultan said the SCTH started the program several years ago and it took a long time to study. There were procedures that were not ready yet, like converting Umrah visa into tourist visa, among other procedures.
Business visa holders and GCC citizens can also avail themselves of the opportunity to join the post-Umrah program, he said.

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Source: saudigazette

Rajab: An ideal time to gear-up for Ramadan

Rajab: An ideal time to gear-up for Ramadan

As the blessed month of Ramadan is on us, many of us are aiming to spend this Ramadan with a great spiritual effort and sincerity. To turn that intention into reality the Month of Rajab is an ideal time to prepare for the month of Ramadan.
Starting to gear ourselves up from now (in the month of Rajab), when the month of Ramadan dawns upon us we will be able to benefit completely. So in this manner the holy month of Rajab is our first step towards the blessed month of Ramadan.
Allah’s Messenger pbuh said, Rajab is the month of Allah, Shaaban is my month and Ramadan is the month of my followers (i.e. Muslim)
Scholars say: Rajab is the Allah’s month of repentance (istighfar), Shaaban is the month of sending peace and mercy (salawat/durood shareef ) upon the Prophet, and Ramadan is the month of Qur’an.
The month of Rajab is one of the four sacred months mentioned in the Quran,
Rajab is a month in which worship is rewarded magnificently – especially fasting and seeking repentance (Istighfar). Also, making Dua during the first eve of Rajab is highly recommended. In these blessed days of Rajab,
With this in mind, if we don’t want to waste our valuable time of Ramadan and want to get most out of Ramadan then here are some ways to prepare ourselves for Ramadan.
We should increase our Ibaad’ah in this month of Rajab. Then by the time we get into gear, blessed days of Ramadan will approach. This is why the Prophet would recite the following Du‘a after the month of Rajab would commence
O Allah! Bless us in the months of Rajab and Shaaban, and make us reach Ramadan (by granting us life until then) It is mentioned on the authority of Anas Bin Malik (May Allah be pleased with him) that when the Holy Prophet (saw) sighted the moon of Rajab, he used to pray to Allah in the following words:
‘Allahuma Barik lana fi Rajaba wa Sha’bana wa ballighna Ramadhan’
“O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings).”
One of the greatest virtue of the holy month is 27th night of Rajab, the Prophet, peace and mercy be upon him, was taken on the Isra wa Mi’raj (The Night Journey and Ascension to the Heavens).
As most of us aware that there was a great and glorious night, in which the Prophet, peace and mercy be upon him, met his Lord and was given the commandment to perform the 5 daily prayers.
To get most out of this holy month we can improve our relationship with the Qurān by increasing the amount we read and seeking to acting upon it.
Being consistent in reading our Adhkār in the morning and evening also a chance of seeking repentance (Istighfar).
Fasting whatever days you are able to, especially Monday and Thursday and the 13th, 14th and 15th days of this month are highly recommended.
Giving charity and doing what you can to help those in need or treating them kindly is a way to put our great efforts in this month.
Worshipping Allah in these nights, especially in the last portion of the night.  Being so particular in night prayers so as to enter into those who Allah praises in the Qur’ān: Those who spend their wealth (in charity) and seek forgiveness in the last portion of the night.
Ask Allah to give us a great portion of the gifts bestowed in this month and that He makes us among those who attain acceptance and felicity in this life and the next.

O Allah, bless us in Rajab and Shaaban, allow us to reach Ramadan and assist us in fasting and praying in the night.(Ameen).

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Source: Saudi Gazette

The Purposes of the Sharia in Hajj

Allah Almighty did not create us in vain and will not neglect us. Rather, He created us to inhabit the earth and achieve succession on it. This, however, will not be realized unless we become the best ummah (nation) brought to mankind, and this necessitates purifying the self, which is a persistent enjoiner of evil. The only means to purify the self is to apply the teachings of Islam, fulfill its pillars as we learnt them from the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and be keen to dedicate all our righteous deeds solely for the sake of Allah. Allah Almighty says (what means): {Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.} [Quran 29: 45]
In a hadith, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “Whose prayer does not forbid him from doing immorality and evil, he gets nothing but going further from Allah.” Regarding the pillar of fasting, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “How many people are fasting and receive no reward but the suffering of hunger and thirst.”
This means that fasting and prayer do not benefit the servant when he goes to extremes in committing immorality and harming Muslims. When the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was asked about a woman who used to intensively fast and pray but used to harm her neighbors, he judged her to be among the dwellers of Hell.
There are neither sexual relations nor disobedience:
Allah Almighty says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram (state of ritual consecration)], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.} [Quran 2: 197]
The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “Whoever performs a Hajj during which he neither commits sexual intercourse nor disobedience will return as sinless as a newborn on the day that his mother delivered him.” [Al-Bukhari]
Imam Al-Ghazaali, may Allah have mercy on him, mentioned that from the etiquettes of Hajj is that one should treat his companions kindly. The leader should gently treat those who are with him and do what is beneficial for them. The travelers should say good words to each other, provide food, and show the best morals.
Addressing His beloved, Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) Allah Almighty says (what means) concerning zakah: {Take [O, Muhammad] from their wealth a charity by which you purify them and cause them increase, and invoke [Allah’s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.} [Quran 9: 103]
The sublime purpose and supreme request is purifying the self and refining the soul and the senses. For the pillars of Islam to be accepted, it is a prerequisite that the Muslim fears Allah, wishes all goodness for the servants of Allah, and avoids harming his fellow Muslims in any way. There are many of those who pray and receive no benefit of their prayer; rather, they obtain nothing but tiredness since their prayer does not forbid them from doing evil and committing misdeeds.
The best and most beloved righteous deeds:
In a marfoo‘ hadith that was narrated by ‘Umar, may Allah be pleased with him, it was mentioned that: “The best deed is to make a believer happy by clothing him (to cover his ‘awrah), satisfying his hunger or fulfilling his need.” [At-Tabarani]
It was also narrated on the authority of Ibn ‘Abbas, may Allah be pleased with them, that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “The most beloved deed to Allah Almighty, next to the obligatory acts of worship, is to make a Muslim happy.” [At-Tabarani]
It was narrated on the authority of Al-Hasan ibn ‘Ali, may Allah be pleased with them, that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “One of the causes of winning the forgiveness (of Allah) is to make your Muslim brother happy.” [At-Tabarani]
Reflecting on these hadiths, one realizes that the common idea is to highlight the moral aspect, which aims at the unity of Muslims and at discarding whatever leads to dispute and rancor. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) considered it one of the best forms of jihad that a Muslim spares the people his evil. It was narrated on the authority of Abu Sa‘eed Al-Khudri, may Allah be pleased with him, that a man came to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and said: “O Messenger of Allah! Who is the best of mankind?” The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) replied: “A believer who performs jihad with his life and property for the sake of Allah.” “Who is next?” the enquirer asked again. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “It is he who saves the people from his evil.” [Al-Bukhari, Muslim, and Al-Hakim (with slight differences in wording)]
It is as if Allah, the Creator, has put this slogan for the Muslims in order for them to be guided therewith in their transactions. It is my advice to you to fear Allah regarding your beloved brothers in religion and creed.
Piety of hearts:
Hajj is one of the greatest rituals of the great religion of Islam. Allah Almighty has prescribed it in order to purify His servants from all sins and misdeeds as well as the seduction and filth of the worldly life. The obligation of Hajj is in fact a response to a great and wise divine call. Allah Almighty says (what means): {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass.} [Quran 22: 27] This call has to be honored and respected. Allah Almighty says (what means): {That [is so]. And whoever honors the symbols of Allah—indeed, it is from the piety of hearts.} [Quran 22: 32]
Reflecting on the verses, one observes that piety and purification of the soul is the most important relation between all acts of worship.
We should know that seeking what is good and avoiding what is evil is the supreme purpose and requirement. When it is achieved, the wounds resulting from disputes will heal, all Muslims will be united like the most pious person’s heart, the old will be kind to the young, the rich will be kind to the poor, and the strong will be kind to the weak. Only with this will Islam become strong, its flag will become high, and nothing will be above it.
There is no disputing in Hajj:
An aspect of honoring this great obligation is to perform it as Allah Almighty wants, hoping that He will accept it. Also, one is required to avoid whatever renders it invalid or makes its reward imperfect. Allah Almighty says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram (ritual state of consecration)], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.} [Quran 2: 197]
There is no disputing either during or after the Hajj. The Muslim enjoys a pure soul and heart and likes for his fellow Muslim whatever he likes for himself. Moreover, he grieves when his Muslim brother is hurt, even because of a thorn, or is afflicted with a disaster. On the other hand, he is prone to seek revenge, abuse the honor of his brother, lie to him, and deceive him. Astonishingly, you see some Muslims who are very modest in words and deeds but when one of them is tried, he proves that he is very far from faith and the fear of Allah. He forgets that Muslims, and all other people, will return to Allah, the Creator, the Supreme Judge and the Ever-Just, and nothing is hidden in the earth or in the heavens from Him.
The Muslim, whether he is a pilgrim or not, should avoid the sins of backbiting, tale bearing, telling lies, cheating, deceiving, arguing, disputing, and quarrelling. Allah Almighty forbids that a Muslim is violated in any way, for this is likely to raise evil and plant enmity and hatred among Muslims. Qataadah, may Allah have mercy on him, said: “The righteous deed is greater in reward during the sacred months, and disobedience is greater in sin during these months as well; even though disobedience is grave and hideous at all times.”
The obligation performed once in a lifetime—Hajj, which is performed during numbered days—is a test for the Muslims. Will they be patient to avoid evil during and after Hajj? Whoever has a good soul and a truthful intention, Allah will help him, strengthen his morale, and boost his determination. Allah Almighty says (what means): {And those who strive for Us—We will surely guide them to Our ways. And indeed, Allah is with the doers of good.} [Quran 29: 69]
All acts of worship, whether they are daily or annual, constitute a school. Hajj is the obligation required once in a lifetime. It is a school that teaches us how to purify ourselves during and after these numbered days and until we meet Allah Almighty.
We should perform the rituals of Hajj with a spirit of brotherhood, unity, and collaboration. We should act like one body and seek one goal while our hearts are full of the ember of faith that filled the hearts of the Companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). We should follow the example of our righteous predecessors in loving each other, seeking excuses for each other, and treating each other in a way that pleases Allah Almighty.
The best companion:
It was narrated that Buhaym Al-‘Ijli, may Allah have mercy on him, who was a tearful, devoted worshiper, accompanied a rich merchant during the Hajj journey. When it was the day of travel, Buhaym, may Allah have mercy on him, kept weeping until his tears fell to the ground and said: “This journey reminds me of my journey to Allah.” Then he engaged in loud weeping, a matter that annoyed his companion, the merchant. After returning from the Hajj, a man came to visit them. He started with the merchant and asked him about his status with Buhaym, may Allah have mercy on him. The merchant said: “By Allah, I do not think that there is someone like him from among people. Although he is poor and I am rich, he was better than me in spending. Although he is old and I am young, he was better than me in serving. Although he was fasting and I was not, he cooked food for me.” Then the visitor left the merchant and entered upon Buhaym, may Allah have mercy on him, greeted him, and then asked him about the status of the merchant during the journey. Buhaym, may Allah have mercy on him, answered: “He was the best companion. He remembered Allah often, recited the Quran for long periods of time, quickly engaged in weeping, and endured the faults of his companion. May Allah reward him whit what is good for this.”
O Allah, accept our deeds, Hajj, fasting, and voluntary night prayer, and make us righteous servants of Yours…Ameen

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Article by: www.islamweb.net

The call to success

The call to success

Amidst the pandemonium of life, one is exposed to different varieties of sounds, some beneficial to us and some harmful.
In most cases, listening to the sounds around us is a passive, involuntary action.
However, if you voluntarily listen to the call to prayer as it echoes from the mosques, with awareness, with the proper intention, and with the proper etiquette and decorum, you can earn the rewards that will grant you the most wondrous thing … paradise!
It’s true. Indeed our Lord is Al-Wadood (The most Loving) that He has given us so many opportunities to taste the bliss of paradise.
The Prophet (peace be upon him) said, “Paradise is affirmed for him who pronounces the adhan (call to prayer), sixty good deeds will be written for him, and for every iqamah, he will get thirty good deeds.” [authentic Hadith, reported by Ibn Majah, authenticated by al-Albani]
Abu Hurairah (may Allah be pleased with him) narrated, “We were with Allah’s Messenger (peace be upon him), when Bilal got up and called for the prayer. When he finished, Allah’s Messenger (peace be upon him)
said, “Whoever says (the same words) as he says with certainty, will enter paradise.” [An-Nisaa’i, authenticated by Al-Albani]
One should realize the significance of the adhan, for it is the call to worship the King of the Kings, our Creator, Allah. Indeed the one who calls to such an important message is rewarded beautifully, just as the person who hears it and repeats it. Who ever thought that we would be rewarded with the gardens of paradise just for saying the adhan? We should appreciate how important the adhan is.
In another Hadith, the Prophet (peace be upon him) said, “The mu’adhin (the one who calls for prayer) will be forgiven, as much as he raises his voice (with the adhan), and everything fresh and dry that hears him will ask forgiveness for him (in another version will witness for him or attest for him).” [Ahmad, Abu Dawoud, at-Tabarani, and authenticated by Al-Albani]
Another amazing Hadith is narrated by Umar bin Al-Khattab (may Allah be pleased with him) that the Messenger (peace be upon him) said, “When the Mu’adhin says, “ (Allah is the Greatest, Allah is the Greatest),” and you say, “Allah is the Greatest, Allah is the Greatest”, and when he says, “I testify that there is no God but Allah,” you say, “I testify that there is no God but Allah”. When he says, “I testify that Muhammad is the Messenger of Allah,” you say, “I testify that Muhammad is the Messenger of Allah”, and when he says, “Come to prayer”, you say, “There is neither might nor any power except by Allah”. When he says, “Come to success”, you say, “There is neither might nor any power except by Allah”. When he says, “Allah is the Greatest, Allah is the Greatest”, then respond, “Allah is the Greatest”. When he says, “There is no God but Allah), if you say from your heart (with sincerity), “There is no God but Allah,” you will enter Paradise.” [Sahih Muslim]
If we listen carefully to the words of the call to prayer, we will realize that truly the adhan is one of the most important reminders. It is the reminder to salah (prayer), a reminder that indeed in salah is our success.
Another beautiful Hadith: Isa bin Talhah said, “I was with Mu’awiyah bin Abu Sufyan when the Mu’adhin came in and called for prayer. Mu’awiyah said, “I heard the Messenger of Allah (peace be upon him) say, “The ones who call for prayer will have the longest necks on the Day of Resurrection.” [Sahih Muslim]
This Hadith highlights how much we should value and respect the mu’adhin, and how much we should pay close attention to adhan.
The mu’adhin receives rewards from Allah every time someone has heard the adhan and went to perform the prayer.
The phrase “will have the longest necks” as mentioned in the above Hadith has been given different interpretations. It may mean that they are the ones who long for the mercy of Allah more than anyone else. Another interpretation is that their necks will grow longer on the Day of Requital and so sweat will not reach them, for everyone will sweat on that day depending on his deeds: sweat will reach up to one’s ankles or knees or waists. In the case of some people, sweat will reach up to their mouths. Another interpretation is that those who call to prayer will have an honorable and great status on the Day of Judgment.
Indeed, the case of men and women is strange; they keep running behind success, yet disregard the call to success.
Therefore, I appeal to all my brothers and sisters to truly pay attention to the adhan and respond accordingly. We exhibit such keen concentration in so many other frivolities that take up our time. Our conscience ought to prick us the next time we ignore the adhan!
Another excellent practice that I encourage Muslims to do is mentioned in the following Hadith. Anas (may Allah be pleased with him) narrated that Allah’s Messenger (peace be upon him) said, “A supplication made between the adhan and the iqamah is not rejected.” [Abu Dawud, authenticated by Al-Albani]
Finally let us all always keep in mind the Hadith in which Abu Sa’eed Al-Khudri said, “Allah’s Messenger (peace be upon him) said, “Whenever you hear the adhan, say what the mu’adhin is saying.” [Sahih Al-Bukhari] That is a simple task to do with great rewards, we just need to be more mindful and aware.

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Article by: saudigazette.com.sa