HAJJ: GUEST OF THE MOST GRACIOUS

 
The Significance of Hajj in Islam

On the importance of Hajj, Allah SWT mentions in the Quran, “When We made the House [i.e., the Kaaba] a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], ‘Purify My House for those who perform tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer].” (2:125)
Hadith

Top 5 Reasons Why Hajj Is Important
Reason 1: Hajj Washes Away All of Your Sins
Reason 2: Hajj Purifies Your Soul
Reason 3: Hajj Builds Your Character
Reason 4: Hajj Is the Way to Earn the Reward of Jihad for Women
Reason 5: The Reward for Hajj Is Jannah
Social Benefits of Going to Hajj
Summary – The importance of Hajj to Muslims

Hajj is an integral part of Islam, encompassing one of the five pillars and holding great importance in our religious traditions. As Muslims, we understand the historical and spiritual significance of Hajj, but it is essential to explain its rituals to non-Muslims in order to foster understanding and awareness of our faith.

Hajj refers to the journey to the holy city of Makkah during the month of Zil-Hajj, where specific rituals of worship are performed. It is a remarkable religious event that attracts over two million people from around the world every year. As the fifth pillar of Islam, it is obligatory for every financially and physically capable adult Muslim to perform Hajj at least once in their lifetime.

The Prophet Muhammad, peace be upon him, said,

“And Hajj (pilgrimage to Makkah) to the House (Kabah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence)” (3:97)

Hajj not only encompasses the rituals but also connects the pilgrims to the past and future in a profound way by following the teachings and practices of our beloved prophets, including Abraham, Ishmael, and Muhammad (peace be upon them).

For instance, the movement between the hills of Al-Safa and Al-Marwah during Hajj is a symbolic reenactment of Hajar's search for water for her baby Ismail. It reminds us of the discovery of the blessed Zamzam well, which sprang forth under the feet of baby Ismail in the middle of the desert.

To honor Muhammad (peace be upon him), pilgrims circle the Kaaba, which was built by Prophet Abraham and his son Ismail by the command of Allah. Prophet Abraham was also instructed to announce the pilgrimage to Makkah for future generations.
Allah says in the Quran, “And proclaim to the people the Hajj [pilgrimage]; they will come to you…” (22:27)

By honoring the actions of the Prophets, Muslims are deeply connected to their past during Hajj. The symbolic act of throwing pebbles at the pillars in Mina represents the rejection of Satan and the triumph over evil.

Hajj is not only a journey to the past but also a resetting of consciousness and mindset, purifying the pilgrims from their sins and returning them to their original state, just as they were created. Hajj instills essential values such as unity, equality, universality, unity of purpose, togetherness, selflessness, humbleness, and sharing, which contribute to the formation of a stronger Muslim community.

Being one of the five mandatory pillars of Islam, the act of Hajj can be defined as the annual pilgrimage to the house of Allah SWT in Makkah, Saudi Arabia, Muslims are expected to perform it at least once in their life. Every year, around 2 million Muslims visit the Sacred Kaaba to perform Hajj (Pilgrimage), a five-day event taking place in Dhul Hajj (the last Islamic month). Performed in the sacred state of Ihram, Muslims are strictly forbidden to engage in any type of sin. This includes arguments, violence, sexual activity, and even trimming or cutting their hair and nails. Muslims are advised to adopt a calm demeanor throughout the pilgrimage. 

According to Islamic rules and regulations, literally meaning “to intend a journey,” Hajj is mandatory for every Muslim who has a sound mind and is financially and physically capable of performing Hajj once in their lifetime. Also, those who complete the pilgrimage add the title of Hajji to their name. Although there is no obligation on children to perform Hajj, if they want, they can participate in Hajj with their guardian or parents. Moreover, if someone is sick or suffering from a chronic disease, another person can be appointed as a “proxy” to perform Hajj on their behalf.

In the last month of the Islamic calendar, Hajj takes place in Makkah, Saudi Arabia.
“Additionally, Hajj takes place during the Islamic month of Dhul Hijjah, typically between the 8th and 12th of Dhul Hijjah. There are two main types of Hajj: Hajj al-Tamattu’ and Hajj al-Qiran. Hajj al-Tamattu’ involves performing Umrah before Hajj, while Hajj al-Qiran involves combining Umrah and Hajj without leaving the state of Ihram.”

The pillar of Hajj is compulsory for every Muslim who is financially and physically capable of actively participating in the sacred pilgrimage. Hajj is performed annually from 8th to 12th Dhul Hajj while making sure that all religious rituals therein are completed according to the methods and conditions of Islam. Moreover, even today, Muslims strictly adhere to following the established pattern of Hajj set by Prophet Muhammad (PBUH).
When Muslims intend to perform Hajj, they are often reminded that the opportunity of pilgrimage is actually an invitation from Allah SWT to His house – the Sacred Kaaba.

 Supporting the spirit of brotherhood, unity, and equality, the sacred event of Hajj brings together Muslims from all over the world. It is said that whoever performs Hajj with a pure heart returns home free from their lifelong sins. Apart from symbolizing positivity and kindness, Hajj being a re-enactment of obedience and sacrifice of Prophet Ibrahim (AS) to Allah SWT is the highest form of honour earned by a Muslim.In another place, the Quran states the following about the importance of Hajj: “Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and guidance for Al-‘Alamin (the mankind and jinns). In it are manifest signs (for example), the Maqam (place) of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Kaaba) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision, and residence); and whoever disbelieves [i.e. denies pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‘Alamin (mankind and jinns).” (3:96-97)
“And complete the Hajj or Umrah in the service of Allah” (2:196)
“But those who believe and do deeds of righteousness. We shall soon admit them to Gardens, with rivers flowing beneath, to dwell therein forever. Allah’s promise is the truth, and whose word can be truer than Allah’s?” (4:122)

Prophet Muhammad (PBUH), on acknowledging Hajj as a pillar of Islam, said, “Islam is based on five fundamentals: to proclaim that there is no god but Allah and Muhammad (PBUH’s) is the Messenger of Allah, and to establish the prayer, and pay Zakat, to offer pilgrimage of the House [of God] and to fast during Ramadan.” (Sahih Bukhari, No: 7)
“Anyone that performs Hajj for Allah’s pleasure and avoids all forms of sin will return free from all sins, similar to as he was on his birth day.” (Sahih Bukhari and Muslim)

Here are five reasons outlining the significance of Hajj to Muslims:

Abu Hurairah (may Allah SWT be pleased with him) in an event said that he heard Prophet Muhammad (PBUH) saying, “Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.” (Sahih Al-Bukhari)
The sacred act of Hajj motivates Muslims to do good deeds by polishing their consciences and enhancing their moral senses. It plays a vital role in rebuilding the foundation of purity, honesty, and integrity in the heart of every individual, encouraging a righteous and positive Muslim society.

A Muslim during the pilgrimage journey in the holy city of Makkah might face several difficulties and hardships when settling into the new environment. From the patience during the challenging ritual of Hajj to the process of submission that calms and composes one’s soul, the act of Hajj builds the character of every Muslim standing in the House of Allah SWT.

Jihad is to fight in the name of Allah SWT against the apostles of Islam. According to a narration by Ayesha (RA), Prophet Muhammad (PBUH), in an event, said, “O Allah’s Apostle! We consider jihad as the best deed.” However, “The best jihad (for women) is Hajj Mabrur.” (Sahih Bukari; Haj; 595)

Allah SWT has promised that whoever performs Hajj with a pure heart will be rewarded with paradise or Jannah. This can be proved by a hadith that says, “From one ‘Umrah to another is the expiation for what is between them, and Hajj Mabrûr has no reward except Paradise.” (Bukhari and Muslim)

From a social point of view, every year, people of all races, colors, and backgrounds come for Hajj from around the world. These people have countless differences but only one thing that binds them together: Islam. Regardless of their financial and physical differences, everyone performs Hajj in the same manner, exhibiting equality, unity, purity, and hope. The clothing of Ihram eradicates differences between nationalities and worldly status and strengthens the identity of Muslims. It represents the fact that all Muslims are equal in the eyes of Allah SWT.

Also known as the fifth pillar of Islam, Hajj should be performed by all sahib-e-hasiyat (financially sound) Muslims at least once in their lifetime. The physically demanding and religiously purifying journey offers Muslims the chance to wipe their sins and start anew before Allah SWT. During Hajj, every Muslim pilgrim is considered as a guest of Allah SWT. May Allah SWT bless all of us with the sacred opportunity to perform Hajj. Ameen!

Fasting in RAMADHAN - A time for purification of the soul

 Fasting as an institution for the purification of the soul is common to all Divine religions. In Islam, fasting is primarily an institution for spiritual discipline and self-control. It is in fact an exercise in religious devotion in the form of cheerful and willing renunciation, for a definite period, of all the appetites of flesh lawful in themselves (the unlawful ones being ruled out of course).

The Qur'an says:

0 ye who believe ! prescribed unto you is fasting even as it was prescribed unto those before you. that you may become God-conscious (ii. 183).

Of all the creation of God only man deviates from His path. We will find that two things are mainly responsible for this: the love for material possessions and the temptations of the flesh. Islam has, through the institutions of Zakat and Sadaqat, purged the hearts of its followers from the love of wealth, and has inculcated in him the habit to part with it readily for the sake of God.

Fasting has been ordained as a religious duty for the Muslims for subduing their lust and keeping their appetites well within reasonable bounds so that man may not become their slave and lose control over himself. The Qur'an clearly states that a man cannot attain salvation unless he learns to restrain his self from low desires. 
"And as for him who fears to stand before his Lord and restrains himself from low desires, Paradise is surely the abode" (lxxix. 40-41).

Ramadan literally means ‘intense heat’, denoting the scorching summer month to which it was originally ascribed. It formed part of the pre-Islamic Arab calendar well before Islam came to Mecca, the holy city in today’s Saudi Arabia, in the seventh century.
The practice of fasting was familiar to the pre-Islamic Arabs, as the Quran mentions:
 “You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God.” (Quran 2:183

It was during Ramadan that the very first revelation of the Quran occurred. This took place in 610 AD, when Muhammad retreated to a cave on Mount Hira on the outskirts of Mecca for secluded contemplation. 

The timing of this initial revelation is given special significance as the “night of power”: 
“We have revealed it (Quran) in the night of power. And what will explain to you what the night of power is? The night of power is better than a thousand months.” (Quran 97:1–4). 
Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:

Allah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning): 
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”
[al-Baqarah 2:185]
Allah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning): 
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”
[al-Baqarah 2:185]
And Allaah says (interpretation of the meaning): 
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”
[al-Qadr 97:1]

Allah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allah says (interpretation of the meaning): 
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5] 

“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”
[al-Dukhaan 44:3]

Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” 
 
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 The  Miraculous Night Jounrney of  Prophet

Prayers are the Mi’raj (ascension) of a believer to their Lord and a daily source of strength. With it, we rise to the Almighty every day, communicate and draw closer to Him. It was so special that no other revelations were conveyed directly to Rasulullah s.a.w. beside this Divine Decree of establishing the daily prayers. 

The event of Isra’ and Mi’raj is the miraculous night journey of Prophet Muhammad s.a.w that happened in a single night. This miraculous journey is marked as an important milestone in the Islamic calendar. The journey of al-Isra’ and al-Mi’raj consists of the journey from Makkah to Baitul Maqdis (Jerusalem), which is known as al-Isra’, and the ascension from Baitul Maqdis to the Heavens, known as al-Mi’raj. 

This miraculous journey is believed to be both a physical and spiritual journey that Rasulullah s.a.w. had experienced, and was unimaginable during his time. While there is no unanimous agreement by scholars and Muslim historians on the exact date that this event had taken place, it is widely believed that this event had taken place on 27 Rajab, just over a year before the emigration of Prophet Muhammad s.a.w to Madinah.

Isra’ and Mi’raj hold great significance in the lives of believers. At that time, it served as a sign of the greatness of Allah s.w.t. and His majesty. It was known to be a miraculous event as it also ascertained the Prophethood of Rasulullah s.a.w. beyond human comprehension. It was a period where the journey from Makkah to Jerusalem would usually take months to complete.

In fact, no other man was proven to have gone far and beyond the known universe. For Rasulullah s.a.w. to travel from Makkah to Jerusalem in one night and to the Heavens, and then return within a single night was beyond the human comprehension. 

It was, therefore, a test of faith for the followers of Rasulullah s.a.w. and a display of Allah’s power and His grandeur. Allah s.w.t. explained this journey in the following Quranic verse:

سُبحانَ الَّذي أَسرىٰ بِعَبدِهِ لَيلًا مِنَ المَسجِدِ الحَرامِ إِلَى المَسجِدِ الأَقصَى الَّذي بارَكنا حَولَهُ لِنُرِيَهُ مِن آياتِنا ۚ إِنَّهُ هُوَ السَّميعُ البَصيرُ

“Exalted is He who took His Servant by night from Masjid al-Haram to Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the All-Hearing, the All-Seeing.”

(Surah Al-Isra’, 17:1)

The Context of Isra’ & Mi’raj

It is important to understand the circumstances and background that led to Isra’ and Mi‘raj. The episode occurred at a time when Prophet Muhammad s.a.w was faced with trials and tribulations. His emotions were tested by the passing of two of the most beloved people in his life. It was the year known as ‘Am al-Huzun or the Year of Sorrow.

His uncle, Abu Talib who was his ardent supporter and guardian when he was young, had passed on. His beloved wife, Khadijah r.a. who was the pillar of his life, the comfort of his eyes and heart, had also departed that same year.

Prophet Muhammad s.a.w. continued to serve God through serving humanity and persevered in delivering the message of Truth. Rejected by the Quraish tribe, Rasulullah s.a.w. went outside Makkah to the City of Taif with a deep hope that the people there would be more open to listening and welcoming his message. 

However, he was not only rejected by the People of Ta’if but he was also humiliated and attacked. Stones were thrown at him that led him to be injured. Physically hurt and emotionally rejected, an angel was sent to Rasulullah s.a.w asking him if he would want the People of Ta'if to be destroyed for their violent acts against the Prophet s.a.w. 

As a Prophet of Mercy and Love, Rasulullah s.a.w. forgave them. He prayed not only for them but for the future generations of Ta’if to be among those who will accept His message and be among the believers. 

It was against this backdrop that Rasulullah s.a.w. was gifted by The Most Merciful with the special gift of performing this miraculous journey. It was the silver lining for the Prophet s.a.w who was facing intense hardship and had gone through trials and challenges. Truth be told, Allah s.w.t. does not forsake His servants, what more His beloved, Rasulullah s.a.w. 

Al-Isra’: From Makkah to Jerusalem

The night journey and ascension narrative begin with Prophet Muhammad s.a.w. travelling with the angel Jibril a.s. on a heavenly creation called Buraq to “the farthest mosque” Masjid al-Aqsa, in Jerusalem. The Buraq is one of the animals of paradise and is described as “a white creature that is larger than a donkey but smaller than a mule, who would place its hoof (step) a distance equal to the range of his vision." (Sahih Al-Bukhari)

In other words, the speed that it can travel transcends the known limitations, even today. In a hadith narrated by Imam An-Nasai and also mentioned in the tafsir of Ibn Kathir, Jibril a.s. asked the Prophet s.a.w. to dismount and pray at several points along the journey of al-Isra’. The first stop was at Taybah – which was to be the place that the Prophet would soon migrate to and name it the city of Madinah. Next, was at Mount Sinai, where Prophet Musa a.s received the revelation of the Torah from Allah s.w.t. And finally at Bethlehem, the place where Prophet Isa a.s. was born. 

Upon reaching Masjid al-Aqsa, Prophet Muhammad s.a.w. led all of the earlier Prophets a.s. in prayer. Masjid al-Aqsa holds immense significance in Islam as it was the first qiblah for Muslims and the third holiest site in Islam. It was a symbol and the home of numerous Prophets before Prophet Muhammad s.a.w.

Al-Mi’raj: From Jerusalem through the Seven Heavens

The second part of the journey brings Prophet Muhammad’s ascension to the heavens with Jibril a.s. During the ascension, he met and exchanged greetings of peace with many other Prophets before him in various heavenly spheres. 

He met Prophet Adam a.s, followed by Prophets Yahya a.s and Prophet Isa a.s, and then with Prophet Yusuf a.s, Prophet Idris a.s, Prophet Harun a.s, Prophet Musa a.s, and lastly, Prophet Ibrahim a.s. 

When he finally reached the highest level in the heavens, he was brought into the Divine Presence of the Almighty Allah s.w.t, alone at Sidratul Muntaha (a boundary beyond which none may pass). It is said to be the boundary that has never been passed by anyone except by Prophet Muhammad s.a.w. Here, Rasulullah s.a.w. was given the Divine Decree for the believers to establish daily prayers.

Upon returning from the Sidaratul Muntaha, Prophet Muhammad s.a.w. encountered Prophet Musa a.s. In the tradition, it was described that Prophet Musa a.s told our beloved Prophet Muhammad s.a.w that the commandment could perhaps be too heavy for his people to follow. Understanding this, our beloved Prophet Muhammad s.a.w kept returning to Allah The Most Merciful, for a lesser number of obligatory prayers for his people. Our Prophet s.a.w is full of love and care for his followers, and this feeling was bestowed to him by Allah s.w.t. Eventually, the number of compulsory prayers was reduced to five. Upon being given that by Allah s.w.t, Rasulullah s.a.w did not wish to continue asking for more. From then, the practice of five daily prayers was established. 

Today, Muslims pray to Allah s.w.t. five times daily, from across the globe, from mosques to houses and many places where prayers can be observed. After all, for Muslims, the earth is where we prostrate, and whenever we prostate that is the ‘masjid’ for us. 

Commemorating Isra’ & Mi’raj

Considering its significance, it is important for us to commemorate this night journey by reflecting on the lessons and maximising our worship and good deeds. Prior to Isra’ Mi’raj, Prophet Muhammad s.a.w had displayed great patience in the face of hardship, and it is of Allah’s wisdom that He bestows His gifts and relief to be accompanied by hardships. After all, Allah s.w.t. says in the Quran,

فَإِنَّ مَعَ العُسرِ يُسرًا. إِنَّ مَعَ العُسرِ يُسرًا

“For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease” 

(Surah Ash-Sharh, 94:5-6).

It was here that Allah s.w.t. gave Prophet Muhammad s.a.w. His direct supervision, guidance and protection. It was also here that He revealed the gift of prayers. Prayers are the Mi’raj (ascension) of a believer to their Lord and a daily source of strength. With it, we rise to the Almighty every day, communicate and draw closer to Him. It was so special that no other revelations were conveyed directly to Rasulullah s.a.w. beside this Divine Decree of establishing the daily prayers.

The five daily prayers form a key pillar of Islam. Without prayers, our lives are devoid of the spiritual connection to Allah s.w.t. Our five daily prayers connect us to our Creator and pause us from this worldly life to devote ourselves to answering the call of our Master. 

How to be guided to the path of the Creator?

  How to be guided to the path of the Creator?

 Allah has created man and given him the reason, and He has sent down to him Revelation and sent to him Messengers to call him to the truth and warn him against falsehood. Then He has left him to make his own choice. 

“And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.”

[al-Kahf 18:29 – interpretation of the meaning] 

Allah commanded His Messenger Muhammad (peace and blessings of Allah be upon him) to convey the truth to all of mankind. Then they have the choice to do as they wish. If a person obeys, he benefits himself, and if he disobeys, he harms himself, as Allah says (interpretation of the meaning): 

“Say: ‘O you mankind! Now truth (i.e. the Quran and the Prophet Muhammad), has come to you from your Lord. So whosoever receives guidance, he does so for the good of his own self; and whosoever goes astray, he does so to his own loss; and I am not (set) over you as a Wakeel (disposer of affairs to oblige you for guidance).’”

[Yoonus 10:108] 

Islam is the religion of the natural state of man (fitrah), the religion of reason and thought. Allah has distinguished the truth from falsehood. He has enjoined all that is good and forbidden all that is evil. He has permitted good things and forbidden evil things. There is no compulsion in religion because the benefits or harms come back upon the created being, not upon the Creator. Allah says (interpretation of the meaning): 

“There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in taghoot (false gods) and believes in Allah, then he has grasped the most trustworthy handhold that will never break.”

[al-Baqarah 2:256]  

And Allah says (interpretation of the meaning): 

“Whosoever does righteous good deeds, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves.”

[Fussilat 41:46] 

Guidance is in the hand of Allah. If Allah willed, He could guide all of mankind, for there is nothing that He cannot do on this earth or in the heavens. Nothing happens in His Dominion except that which He wills. 

“Say: ‘With Allah is the perfect proof and argument, (i.e. the Oneness of Allah, the sending of His Messengers and His Holy Books, to mankind); had He so willed, He would indeed have guided you all.

[al-An’am 6:149 – interpretation of the meaning] 

But in His Wisdom, Allah has created us with the ability to choose, and He has sent down to us guidance and the Criterion. So whoever obeys Allah and His Messenger will enter Paradise and whoever disobeys Allah and His Messenger will enter Hell, as Allah says (interpretation of the meaning): 

“Verily, proofs have come to you from your Lord, so whosoever sees, will do so for (the good of) his ownself, and whosoever blinds himself, will do so to his own harm, and I (Muhammad) am not a watcher over you.”

[al-An’am 6:104] 

The Messenger (peace and blessings of Allah be upon him) has no part in guidance; all that he and the Muslims have to do is to explain and convey the message, and show them guidance but they cannot force people to follow it, as Allah said to His Messenger (peace and blessings of Allah be upon him) (interpretation of the meaning): 

Guidance to the truth is in the hand of Allah alone and no human being has any share in that, as Allah said to His Messenger (peace and blessings of Allah be upon him) (interpretation of the meaning): 

“Verily, you (O Muhammad) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.”

[al-Qasas 28:56]  

Allah guides whomsoever He wills and sends astray whomsoever He wills. He has told us that He guides those who obey Him and turn to Him, as He says (interpretation of the meaning): 

“While as for those who accept guidance, He increases their guidance and bestows on them their piety.”

[Muhammad 47:17] 

But whoever disobeys Allah and turns away from Him, Allah will not guide him, as He says (interpretation of the meaning): 

“Truly, Allah guides not him who is a liar, and a disbeliever.”

[al-Zumar 39:3] 

Allah has created man with the ability to choose, and He has created him able to do both, either believe or disbelieve, as He says (interpretation of the meaning): 

“Verily, We showed him the way, whether he be grateful or ungrateful.”

[al-Insan 76:3] 

Man has the choice in terms of his reason only; if he loses his reason by which he is able to distinguish between the alternatives of good and evil, truth and falsehood, then he is not accountable. Hence according to Islamic sharee’ah (law), the pen is lifted from the insane person (i.e., he is not accountable) until he recovers his senses, and from the child until he reaches the age of understanding, and from the sleeper until he wakes up. None of these people are accountable until they gain or recover the reason by which they may distinguish between the alternatives of faith and disbelief, truth and falsehood, and so on. 

Whatever direction a person takes, there will be reward and punishment. If he obeys, there will be Paradise: 

The choice of one of these two ways is something about which a person will be questioned by the Lord of the Worlds. Hence it is clear that faith or disbelief, obedience or disobedience, is a matter of personal choice. Allah has made reward and punishment dependent upon this choice: 

“Whosoever does righteous good deeds, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves.”

[Fussilat 41:46] 

Whoever loves Allah and His Messenger (peace and blessings of Allah be upon him) and desires good in this world and in the Hereafter, let him enter Islam, and whoever turns away from that and is content with this world and has no interest in the Hereafter and does not submit, then his abode will be Hell. The individual is the one who will benefit or harm himself. There is no compulsion to choose either.  Allah says (interpretation of the meaning): 

“Verily, this (Verses of the Quran) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah).”

[al-Insan 76:29] 

Success and guidance are in the hand of Allah, may He be glorified and exalted. Whomever Allah wills to guide, He guides him, and whomever He wills to leave astray, He leaves him astray. Allah, may He be exalted, says (interpretation of the meaning):

The Muslim says in his prayer: “Ihdina as-siraat al-mustaqeem (Guide us to the straight path) [al-Faatihah 1:6], because he knows that guidance is in the hand of Allah, may He be exalted, yet at the same time the individual is required to take measures that lead to guidance; he is required to be patient and steadfast, and to take the initiative in adhering to the path of righteousness.

 Allah, may He be glorified and exalted, has given him sound reason and free will, by means of which he may choose good instead of evil, guidance instead of misguidance. If he takes proper measures and is keen for Allah to bless him with perfect guidance, then help and guidance will come to him from Allah, may He be exalted. Allah, may He be exalted, says (interpretation of the meaning):

“And thus We have tried some of them through others that the disbelievers might say, ‘Is it these whom Allah has favored among us?’ Is not Allah most knowing of those who are grateful?”

[al-An‘aam 6:53].

Thus Allah, may He be blessed and exalted, explains that the reason why He sends astray those whom He sends astray stems from the individual himself. The individual does not know what Allah, may He be exalted, has decreed for him, because he only comes to know of the decree after what is decreed has come to pass. So he does not know whether Allah has decreed that he will be misguided or guided.

In fact, man has power and he has the freedom to choose; the gate of guidance is not more hidden than the gates of provision. As is well known to everyone, man has a divinely-allocated share of provision, yet despite that he strives to take measures to earn his provision, in his homeland or overseas, and he explores all avenues of achieving that; he does not sit in his house and say, If my provision is decreed for me, then it will come to me. Rather he strives to take measures to earn his provision, for his provision, is connected to effort, as is proven from the Prophet (blessings and peace of Allah be upon him).

This provision is also decreed, just as deeds, good or bad, are decreed, so why do you go explore all avenues and travel throughout the land seeking worldly provision, but you do not strive to do righteous deeds, seeking provision for the hereafter and to attain paradise?

So why do you not strive for the sake of the hereafter and do righteous deeds just as you strive for worldly gain?

We have noted above that what is decreed is secret and hidden, and you cannot know about it.

Now you have the choice between two paths:

·       a path that will lead you to safety, victory, happiness and honour;

·       and a path that will lead you to doom, regret and shame.

Now you have the choice between these two paths. There is nothing to prevent you from following the path on the right or the path on the left. If you wish you can follow one, or if you wish you can follow the other.

Thus it becomes clear to us that man has freedom of will with regard to the options before him: just as he strives for worldly matters and uses his free will to choose what is appropriate, so too with regard to the hereafter, he should use his free will to choose what is appropriate. Moreover, with regard to the hereafter, the appropriate choices are much clearer than the choices with regard to worldly matters, because the one who explains the paths that lead to the hereafter is Allah, may He be exalted, as He has explained them in His Book and on the lips of His Messenger (blessings and peace of Allah be upon him). So the paths that lead to the hereafter must be clearer than the paths of this world. Yet despite that, man follows the paths of this world, which have no guaranteed outcome, but he neglects the paths that lead to the hereafter, of which the outcomes are known and guaranteed, because they are proven by the promise of Allah, and Allah, may He be blessed and exalted, does not break His promise.

One of the names of Allah, may He be exalted, is al-Hakeem (the Most Wise). In His wisdom, Allah, may He be exalted, decrees guidance for whomever He wills, for the one who He knows is seeking truth and whose heart is righteous. And He decrees misguidance for those who are not like that, for the one who, when Islam is presented to him, finds his heart constricted as if he is climbing up to heaven. The wisdom of Allah, may He be blessed and exalted, dictates that this person cannot be among the guided, unless Allah causes him to change his motives and intentions; Allah, may He be exalted, has the power to do all things, but the wisdom of Allah dictates that causes are

This is how the Muslim understands the issue of belief in the divine will and decree in connection with the deeds that man is required to do, on which his happiness or wretchedness depend. The cause of attaining guidance and admittance to Paradise is righteous deeds. Allah, may He be exalted, says of the people of Paradise (interpretation of the meaning):

“And they will be called, ‘This is Paradise, which you have been made to inherit for what you used to do’”

[al-A‘raaf 7:43]

“Enter Paradise for what you used to do”

[an-Nahl 16:32].

The cause of misguidance and admittance to hell is disobeying Allah and turning away from obedience to Him. Allah, may He be exalted, says concerning the people of hell (interpretation of the meaning):

“Then it will be said to those who had wronged, ‘Taste the punishment of eternity; are you being recompensed except for what you used to earn?’”

[Yoonus 10:52]

“And taste the punishment of eternity for what you used to do”

[as-Sajdah 32:14].

SOURCE:  islamqa.com

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Prophet Muhammad: A Mercy for Mankind

Prophet Muhammad:  A Mercy for Mankind

A Mercy for the Believers 

The Messenger's compassion towards the believers was of the utmost degree. The Quran describes his compassion in the following verse, which means:

"There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful." (Quran: 9:128)

Sa'd bin 'Ubaadah once became ill, so Allah's Messenger visited him in his house. On seeing his faithful Companion in a pitiful state, he was moved to tears. Then, he said: "Allah does not punish because of tears, nor because of grief, but he punishes because of this."- and he pointed to his tongue. (Al-Bukhari)

A Mercy Towards his Enemies

The prisoners of war were taken captive at the battle of Badr and were amongst his bitterest enemies. Nevertheless, he made sure that they were given the best of treatment. Among them was Suhayl bin 'Amr who was a fiery speaker and was denouncing the Prophet. 'Umar one the Prophet's closest companions, suggested that two of his lower teeth be pulled out so that he might not be so vile in his speeches. The Prophet replied: "Were I to do this, Allah would disfigure me on the Day of Judgment, despite the fact that I am His messenger." (Hadith)

In Makkah, his people inflicted him with every kind of suffering, eventually forcing him to emigrate to Madinah, and then waged war on him for five years. However, when he conquered Makkah without bloodshed in the twenty-first year of his Prophethood, he asked the Makkan unbelievers who were awaiting his decision about them: "How do you expect me to treat you?" They responded unanimously: "You are a noble one, the son of a noble one." He announced to them his decision: "You may go free! No reproach this day shall be on you; may God forgive you."

A Mercy for Women

Prophet Muhammad was also very kind and affectionate towards women. Women were very badly treated in those times. The Noble Prophet gave them honor and dignity at par with men in the community. Allah's Messenger established women's rights through his sayings and commandments, which improved their position and status."

A Mercy for Children

Allah's Messenger was particularly compassionate towards children. When he saw a child crying, he sat beside him or her and shared his or her feelings. He felt the pain of a mother for her child more than the mother herself. Once he said: "I stand in prayer and wish to prolong it. However, I hear the cry of a child and cut the prayer short for the anxiety which the mother is feeling." (Al-Bukhari)

He would take children in his arms and embrace them. He was once hugging his beloved grandsons, Hasan and Hussain, when Aqrah bin Haabis told him, 'I have got ten children. So far, I have not kissed any of them.' Allah's Messenger responded: "The one with no pity for others is not pitied." (Al-Bukhari and Muslim) According to another version, he said: "What can I do for you if Allah has removed from you the feeling of compassion?" (At-Tirmidhi)

A Mercy for Animals

His compassion encompassed not only human beings, but also animals.

The Prophet forbade his companions to keep the unintelligent creatures hungry or thirsty, to disturb or to overburden them. He commended that kindness and putting them at ease were meritorious acts tending to bring man nearer to Allah. Abu Hurairah reports the Prophet as saying: "A traveler who was thirsty saw a well in the way. He got inside the well and when he came out he saw a dog licking mud due to thirst. The man realized that the dog was as thirsty as him, so he got into the well again, filled his leather sock with water and carried it out holding it with his teeth. Thus, he quenched the thirst of the dog. Allah was pleased with this act of kindness and pardoned his sins." The Companions asked: "O Messenger of Allah is there recompense in the matter of beasts and wild animals also?" The Prophet replied: "There is recompense in regard to every creature that has a living heart."

'Abdullah bin 'Umar related that the Prophet said: "A woman was cast away to hell only because she had withheld food and water from her cat and refused to set it free so that the cat might satisfy its hunger by eating worms and insects."

Once on return from a military campaign, a few Companions took away the chicks of a bird from their nest to stroke them. The mother bird came back and when it could not find its chicks in the nest, it began to fly around screeching. When informed of the matter, Allah's Messenger became angry and ordered the chicks to be put back in the nest. (Abu Dawood)

 The Muslims are unanimously agreed that the Prophet (peace and blessings of Allah be upon him) is the greatest of creation in status before Allah, and no other created being has any status that is higher than his or any power of intercession that is greater than his. “And We have sent you (O Muhammad SAW) not but as a mercy for the mankind”[al-Anbiya’ 21:107]. 

Allah sent the Quran to His Messenger, to guide people and bring them forth from darkness to light by the will of their Lord. Allah says (interpretation of the meaning): 

“(This is) a Book which We have revealed unto you (O Muhammad) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allah and Islâmic Monotheism) by their Lord’s Leave to the path of the All Mighty, the Owner of all praise” [Ibrahim 14:1]

Prophet Muhammad: Exalted example of character 

Allah blessed His Messenger Muhammad greatly and enjoined upon him noble characteristics, as He says (interpretation of the meaning): 

“Did He not find you (O Muhammad) an orphan and gave you a refuge? And He found you unaware (of the Quran, its legal laws and Prophethood) and guided you? And He found you poor and made you rich (self sufficient with self contentment)? Therefore, treat not the orphan with oppression. And repulse not the beggar. And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces)” [al-Duha 93:6-11]

 

Fasting in Ramadhan - A time for reflection

Fasting as an institution for the purification of the soul is common to all Divine religions. In Islam, fasting is primarily an institution for spiritual discipline and self-control. It is in fact an exercise in religious devotion in the form of cheerful and willing renunciation, for a definite period, of all the appetites of flesh lawful in themselves (the unlawful ones being ruled out of course).

The Qur'an says:

0 ye who believe ! prescribed unto you is fasting even as it was prescribed unto those before you. that you may become God-conscious (ii. 183).

Of all the creation of God only man deviates from His path. We will find that two things are mainly responsible for this: the love for material possessions and the temptations of the flesh. Islam has, through the institutions of Zakat and Sadaqat, purged the hearts of its followers from the love of wealth, and has inculcated in him the habit to part with it readily for the sake of God.

Fasting has been ordained as a religious duty for the Muslims for subduing their lust and keeping their appetites well within reasonable bounds so that man may not become their slave and lose control over himself. The Qur'an clearly states that a man cannot attain salvation unless he learns to restrain his self from low desires. 
"And as for him who fears to stand before his Lord and restrains himself from low desires, Paradise is surely the abode" (lxxix. 40-41).

Ramadan literally means ‘intense heat’, denoting the scorching summer month to which it was originally ascribed. It formed part of the pre-Islamic Arab calendar well before Islam came to Mecca, the holy city in today’s Saudi Arabia, in the seventh century.
The practice of fasting was familiar to the pre-Islamic Arabs, as the Quran mentions:
 “You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of God.” (Quran 2:183

It was during Ramadan that the very first revelation of the Quran occurred. This took place in 610 AD, when Muhammad retreated to a cave on Mount Hira on the outskirts of Mecca for secluded contemplation. 

The timing of this initial revelation is given special significance as the “night of power”: 
“We have revealed it (Quran) in the night of power. And what will explain to you what the night of power is? The night of power is better than a thousand months.” (Quran 97:1–4). 
Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:

Allah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning): 
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”
[al-Baqarah 2:185]
Allah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning): 
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”
[al-Baqarah 2:185]
And Allaah says (interpretation of the meaning): 
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”
[al-Qadr 97:1]

Allah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allah says (interpretation of the meaning): 
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5] 

“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”
[al-Dukhaan 44:3]

Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” 
 
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