The Conduct Of The Prophet (Peace Be Upon Him) During Hajj

Faisal Bin Ali Al-Ba’adani
Language: English | Format: PDF | Pages: 42 | Size: 2.5 MB

All praise is due to Almighty Allah. We praise Him and seek His assistance and forgiveness. We seek refuge with Allah from the evils of ourselves and from our sinful deeds. Whosoever Allah guides, there is none to misguide him; and whosoever He leaves astray, none can guide him. I bear witness that there is no god worthy of worship besides Allah, and I bear witness that Muhammad is His servant and Messenger. May Allah bestow His peace and blessings upon Prophet Muhammad, upon his good and pure family, as well as upon all his noble companions and those who follow them in righteousness until the Day of Reckoning.

Hajj is one of the finest institutions of Islam that serves a multitude of purposes. It is a demonstration of the universality of Islam which attracts to it people from all walks of life and from the four comers of the world; it is the largest annual ‘conference of faith’ where Muslims get to know one another, discuss their common affairs and promote their general welfare; it is a reminder of the Grand Assembly on the Day of Judgement when people will stand equal before the Lord of the worlds; it also confirms the commitment of the Muslims to their Lord and their willingness to relinquish the material interests in His service. It is a course of spiritual advancement and moral uplifting, a course of exceptional devotion and disciplinary experience, and a course of humanitarian interests and inspiring knowledge.

Allah the Almighty commands His obedient servants to follow in the footsteps of the Prophet (pbuh) in numerous verses of the Qur’an. Allah says, “And whatsoever the Messenger gives you, take it; and whatsoever he forbids you, abstain from it.” (59:7) He made the Prophet (pbuh) an exemplary model to emulate: “Verily you have in the Prophet of Allah an excellent model, for him who fears Allah and the Last day and who remembers Allah much.” (33:21) He also informs us that obedience to the prophet (pbuh) is a clear indication of Allah’s love for those who do so: “Say, ‘If you love Allah, follow me: [then] Allah will love you and forgive you your sins.’” (3:31) Besides, He points out that this obedience is synonymous with obedience given to Allah Himself: “He who obeys the Messenger obeys Allah indeed; and whoever turns away then We have not sent you to watch over them.” (4:80) For those who follow in the prophet’s footsteps Allah has prepared a great reward in the Hereafter: “And whosoever obeys Allah and the Messenger shall be among those on whom Allah has bestowed His blessings, namely, the prophets, the truthful, the martyrs and the righteous. And excellent companions are these!” (4:69)

Hajj is an act of worship which tests one’s true following in the Prophet’s footsteps. A number of Muslim scholars have rendered Muslims a good service by delineating, in sermons as well as in writing, its rulings, the common mistakes committed by certain pilgrims during the Hajj, as well as the acts that are bound to invalidate it. Talks and writings to this effect have benefited Muslim a great deal. The fact that these rulings are indeed important, even necessary, since the validity of the Hajj is largely contingent on them, has made many people forget other equally important aspects of the Prophet’s conduct during his Hajj. Consequently, a number of pilgrims nowadays perform many acts that are not exactly in line with the Prophet’s guidance. Therefore, the main aim of the present book is to give an accurate account of the Prophet’s conduct during the Hajj. The importance of knowing this neglected aspect is manifest in a number of points, the most prominent of all are:

a. Studying this aspect in the life of the prophet (pbuh) and acting upon the teachings it entails helps one understand the noble purposes this great institution could serve as well as realize the true worship and submission to Allah as it should be.

b. Many pilgrims are not aware of the Prophet’s conduct during the Hajj and only content themselves with knowledge of the rulings of the Hajj rituals.

c. The Hajj is a unique and very special act of worship in that the prophet (pbuh) dealt with people from a variety of social strata. He also met various people who had never before had an opportunity to witness his conduct in the course of a few days at a certain place and time. Therefore, it reveals many facets of his social dealings with people that do not exist anywhere else.

d. The Prophet (pbuh) accompanied his wives and a number of the weak members of his household on this spiritual journey, which revealed a bright aspect of his conduct towards them, in a manner not known before then.

e. His conduct during the Hajj revealed a great deal of significance not known-let alone acted upon-even by some students of religious knowledge who are concerned with the study of the Sunnah of the prophet (pbuh).

The present study attempts to give a general description and a lucid account of the Prophet’s conduct in Hajj. It does not attempt to provide a description of the rules and steps followed during the Hajj, as this is not the main concern of the book. For details showing this, the reader may consult the elaborate works on the subject.

Since it is next to impossible to cover all aspects of his conduct in the present work, only the most prominent ones will be stated. Regrettably enough, in giving examples of the Prophet’s conduct, only one or two examples are cited. In some other cases only the reference where such an example can be found is given. The reader may therefore refer to major works on the subject for more details.

Furthermore, given the enormity of the task and the limitations of space, it is impossible to produce an exhaustive study in a small book of this nature. The present work will attempt to give only general hints about the subject without going into details. For reasons of simplicity and better understanding, the present work will be divided into three main sections:

I. The Prophet’s Conduct towards his Lord
II. The prophet’s Conduct towards Muslims in general
III. The Prophet’s Conduct towards his Family members In particular

We pray Almighty Allah to make the present work beneficial to all those who intend to perform Hajj-or ‘Umrah for that matter-in the same manner the Prophet (pbuh) performed it. We also pray Him to make all our endeavors sincere and to accept all our good deeds. Surely, He is the Hearer of prayer.

iPray 1.1 For iPhone & iPod Touch

iPray 1.1 For iPhone & iPod Touch | Size: 4 MB

Yes it’s here! The long awaited iPray native Prayer Times, Athan/Azan and Qibla direction software for iPhones and iPod touch (previously known as iAthan). Get daily prayer (salat/salah/namaz) timings for your local city along with Qibla direction, distance and athan (azaan/azan) now on iPhone and iPod Touch!

Download and Installation Instructions: You will need a Jail-broken iPhone. Jailbreaking is not the same as Unlocking. Jailbreaking simply allows one to have full access to the iPhone including installing 3rd Party Apps. Download the AppTapp Installer.app and follow the instructions to copy Installer.app onto your iPhone. Next, run Installer.app on your iPhone Select ‘Sources’, press ‘Edit’, then ‘Add’, and type in http://www.guidedways.com/iphone Accept the installer message and it will show ‘Guided Ways Repository’ on the sources list (if it doesn’t, click on ‘sources’ again). Select ‘Install’. You should now see ‘* Guided Ways *’ in the Category list (restart install.app if it doesn’t). Select the category and then select ‘iPray’ from the list Click ‘install’ ADVANCED USERS: Download the Zip file from below. If ssh has already been installed on your iPhone, scp iPray.app to /Applications/

The Month Of Safar

Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 20 | Size: 1 MB

The month of Safar is one of the twelve Hijri months, and it is the month which comes after Muharam. Some of the (scholars) said that it is named because of the emptying (isfaar) of Makkah (i.e., its people would all leave) when they traveled during this month. It was also said that this month is named Safar because they used to raid the tribes at this time, and they would leave those whom they encountered bereft of their possessions (sirfan min al-mataa’) – i.e., they would take all their belongings away and they would leave them with nothing. (See Lisaan al-’Arab by Ibn-Mandhoor, part 4 and p.462-463).

Our discussion of this month will cover the following points:

1. What has been narrated concerning it from the Arabs of the Jaahiliyyah.
2. What has been narrated in Islam that contradicts the views of people of the Jaahiliyyah concerning this month.
3. Innovations and corrupt beliefs concerning this month that exist among people who claim to be Muslims.
4. What happened in this month of military campaigns and important events in the life of the Prophet (peace and blessings of Allah be upon him).
5. False ahaadeeth that have been narrated concerning Safar.

Ruling On The Celebration Of Al-Mawlid – (The Prophet’s [PBUH] Birthday)

Shaykh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 13 | Size: 1 MB

Many people have asked about the ruling concerning celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), standing up for him, sending salaam (greetings) upon him and reading soorahs from the Qur’aan during such celebrations, holding gatherings of dhikr, doing various things to show their joy, reciting qaseedahs and poems, and other things that are done to commemorate “Mawlid” which many people celebrate on the 12th day of Rabee’ al-Awwal each Hijri year.

The answer is that it is not permitted to celebrate the birthday of the Prophet (peace and blessings of Allaah be upon him), or the birthday of any other person, because this is a matter that has been innovated in the religion. The Prophet (peace and blessings of Allaah be upon him) did not do this, neither did his successors, the Rightly-Guided Khaleefahs (al-khulafaa’ al-raashidoon), or others among his Companions (may Allaah be pleased with them), or those who followed them exactly (in faith) during the best centuries – these are the people who had the best knowledge of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), who loved him the most and followed the sharee’ah most perfectly, better than any who came after them. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours (i.e., Islam), will have it rejected” i.e., it will be thrown back at him. In another hadeeth, he said: “I advise you to adhere to my sunnah and the way of the rightlyguided successors (al-khulafaa’ al-raashidoon) who will come after me, and to cling stubbornly to it. Beware of newly-invented things (in religion), for every newly-invented thing is an innovation and every innovation is a going astray.” These two ahaadeeth contain a very stern warning against coming up with innovations (bid’ah) and acting on them. Allaah says in His clear Book (interpretation of the meaning):

“… And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain from it…” [al-Hashr 59:7]

“… And let those who oppose the Messenger’s commandment beware, lest some fitnah (disbelief, trials, afflictions, etc.) befall them, or a painful torment be inflicted on them.” [al-Noor 24:63]

“Indeed in the Messenger of Allaah you have a good example to follow for him who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much.” [al-Ahzaab 33:21]

“And the first to embrace Islam of the muhaajiroon (those who migrated to Madeenah from Makkah) and the Ansaar (the citizens of Madeenah who helped and gave aid to the muhaajiroon), and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are wellpleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.” [al-Tawbah 9:100]

“… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…” [al-Maa’idah 5:3]

Fiqh Of Love – Marriage In Islam

Yasir Birjas
Language: English | Format: PDF | Pages: 87 | Size: 2.5 MB

What you hold in your hands is a detailed look at the process and rites of marriage in Islam as explained by Shaykh Yaser Birjas. The seminar begins with a discussion of the various concepts of love as defined by Islam and other competing theories. It then presents the flqh of marriage beginning with the search for a suitable spouse, following the entire process including the details of the marriage contract and then concluding with advice for marriage life.

The People Of The Ditch

Shaykh Rifa’i Surur
Language: English | Format: PDF | Pages: 77 | Size: 1 MB

This is a story that was narrated in a Hadīth on the authority of the Messenger of Allāh (pbuh) . Anyone who narrated a Hadīth on the authority of the Messenger (pbuh) was either a narrator who specialised in narration – such as Abū Hurayrah and Ibn ‘Abbās – or he was a Companion who was not a specialist, but felt compelled that he should narrate a particular Hadīth either due to the legal rulings it encompassed with regards his livelihood – such as ‘Adiyy ibn Hātim who narrated Hadīths about hunting, since he was a hunter – or due to the deep impact of its meanings. The narrator of this Hadīth falls into the latter category, and narrated it because he was deeply affected by its meaning – the narrator is Suhayb Al-Rūmī. He was among the Muslims who were oppressed in Makkah and wanted to emigrate with the Messenger of Allāh (pbuh) but was unable to do so, so he tried to escape after the Emigration. The polytheists found out about his plan and chased him. When they drew closer to him, they said to him, “You came to us a poor man, and you became rich when you were among us. Do you now wish to take this wealth to Muhammad?” He replied, “If I tell you where my wealth is, will you leave me alone?” They said, “Yes.” So he told them where his wealth was and they left him alone. When he reached the Messenger of Allāh (pbuh) and told him what happened, he (pbuh) said, “A profitable sale! A profitable sale!”

It was in relation to Suhayb Al-Rūmī that Allāh (swt) revealed:

وَمِنَ ٱلنَّاسِ مَن يَشۡرِى نَفۡسَهُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ‌ۗ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ

“And among mankind is he who would sell himself, seeking the Pleasure of Allāh. And Allāh is Kind to [His] slaves.” [Al-Baqarah: 207]

The Road To Mecca

Muhammad Asad
Language: English | Format: PDF | Pages: 20 | Size: 1 MB

As a child, Leopold Weiss received a thorough grounding in Hebrew religious lore. At his father’s insistence, he spent long hours poring over the sacred scriptures, and by the age of thirteen he could read and speak Hebrew with great fluency. He studied the Old Testament – the Mishna and Gemara – in its original form and became knowledgeable with the text and commentaries of the Talmud. He then immersed himself in the intricacies of Biblical exegesis, called Targum, just as if he had been destined for a rabbinical career.

The dream of his grandfather, an orthodox rabbi from a long line of orthodox rabbis, was to have one of his descendants join the rabbinical tradition. However, this dream would not be fulfilled in Leopold Weiss, for in spite of all his budding religious wisdom – or maybe because of it – he soon developed a supercilious feeling towards many of the premises of the Jewish faith. It seemed strange to him that God would be preoccupied with the destinies of one particular nation, the Hebrews, which tended to make God appear not as the creator and sustainer of all mankind, but rather as a tribal deity adjusting all creation to the requirements of a ‘chosen people’.

His disappointment with the Jewish faith did not lead him at that time to search for spiritual truths elsewhere. Under the influence of an agnostic environment, he drifted, like so many boys of his age, into a dispassionate rejection of all institutional religion. What he was looking forward to was not much different from the expectations of most other boys: action, adventure, excitement.

During this period in his life, World War One broke out. After the war came to an end, Leopold Weiss spent about two years studying, in a somewhat desultory fashion, the history of art and philosophy at the University of Vienna. However his heart was not in those studies. He felt a yearning to come into more intimate grips with life. He wanted to find by himself an approach to the spiritual order of things which he knew must exist but which he could not yet discern.

The opening decades of the twentieth century stood in the sign of a spiritual vacuum. All of Europe’s ethical valuations had become amorphous under the terrible impact of what had happened during World War One, and no new set of values was anywhere in sight. A feeling of brittleness and insecurity was in the air – a presentiment of social and intellectual upheavals that made one doubt whether there could ever again be any permanency in man’s thoughts and endeavors. Everything seemed to be flowing in a formless flood, and the spiritual restlessness of youth could nowhere find a foothold. In the absence of any reliable standards of morality, nobody could give the young people satisfactory answers to the many questions that perplexed them.

The conclusions of psychoanalysis, to which Leopold Weiss was introduced in those days of youthful perplexity, was at that time an intellectual revolution of the first magnitude. One felt in one’s bones that this flinging-open of new, hitherto barred doors of cognition was bound to affect deeply – and perhaps change entirely – man’s thinking about himself. The discovery of the role which unconscious urges play in the formation of the human personality opened avenues to a more penetrating self-understanding. Many were the evenings that Leopold spent in Vienna’s cafés listening to exciting discussions between some of the early pioneers of psychoanalysis, such as Alfred Adler, Hermann Steckl and Otto Gross.

Leopold was, however, disturbed by the intellectual arrogance of the new science which tried to reduce all mysteries of man’s self to a series of neurogenetic reactions.

His restlessness grew and made it increasingly difficult for him to pursue his university studies. At last he decided to give them up for good and to try his hand at journalism.

His first chance at success in this new field was with the news agency United Telegraph where he landed a job as a telephonist and soon thereafter became a reporter. Owing to his knowledge of languages, he quickly rose to the position of sub-editor in charge of the news service for the Scandinavian press. He was only twenty-two years old. Work at the United Telegraph seemed to open for him many avenues into the broader world. The Café des Wetens and the Romanisches Café – meeting places of the most outstanding writers, artists, journalists, actors, and producers of the day – represented something like an intellectual home to him. He stood on friendly and sometimes even familiar terms with many of them.

He was happy enough in his professional success, but deeply dissatisfied, not knowing what he was really after. He was like many young people of his generation, for while none of them was really unhappy, only a very few seemed to be consciously happy.