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al umra le alumra kafara lema baynahuma kama ga2 fi hadith rasulallah salla alahu 3alihi wasalam
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Ladke ki umra 21 saal aur ladki ki umra 18 saal hona zaroori hai.
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To perform Hajj or Umra, their religious worship to Almighty Allah
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- Arrange with the hajj dealer the duration and to pay for it
- Prepare the proper hajj clth
- arrange for visas and "Mehrem" if you are a woman
- study the hajj rituals and rules.
Plan for it early enough with regard to righteous intentions, lawful money, piety, and escorting Mahram (relative) for the woman in addition to obtaining the Visa, accommodation, transport etc. Thanks
Apply for Hajj Visa. Buy at least two Ahraams (two white sheets of untailored cloth each). Put in your bag at leat three dresses for the stay at Makka and Mahina Munawara, on the day you leave for Makka Mukarma take bath. Go to airport. Offer two Nawafil declaring your intention of performing Umra. Put on Ahram for Umra because you will perform Umra first on reaching Makka. You will comlete your Umra and put off Ahraam. You will put on Hajj Ahram on the 8th of Zil Hajja.
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i would like to request you to please grant me 4 days leave with effect from 19th august, as i would to perform umrah.
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Hajj is performed only during 8th to 13th of the month of Zil Hajja. During other days it is called Umra.
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The Muslim men shave off their heads after performing Umra or Hajj. This shaved off head is called 'Tind' in Punjabi.
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Rajya Sabha Cha Sathi Se chudwane Ke Liye Umar Kitna chahiye
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Makka (Mecca) is the most sacred city of the Muslims. It contains the House of Almighty Allah (Symbolically). The Muslims offer prayer facing it. They also perform Umra and Hajj at Makka.
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Shia:
If you mean akbar, I can answer you that, we have at least some hadis in this regard. In a hadis witch narrated from Imam Sadigh(AS) that he said: "the greater haj is yavm Al-Nahr (ead al-azha, 10'th of zelhajja') and the miner is umra'". Man la yahzor Al-Faghih v3 p376.
It has been wrongly believed that if the 9th of Zil Hajja (the Day of Arfa) falls on Friday, it is Hajj-i-Akbar. Actually, Umra is Minor Hajj. A person who performs Umra is also Haji (Pilgrim). The Hajj that is performed during 8th to 13th of ZilHajja is Hajj-i-Akbar. The Day of Arfa may fall on any day of the week.
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lot's. but you are only allowed to go during certain times of the year, as sometimes they are preparing for Hajj
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Ihram is symbolise that everyone is equal in the eyes of Allah.
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I would like to request you to please grant me 3 days leave with effect from 13th April 2012 , as I would like to perform UMRA.
Hope you will consider my application,
Sincerely,
ABDULLA
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Most of the Muslims offer prayer. Millions perform Hajj and Umra. Thousands take part in acts of charity and human welfare. They worship One God and go to Mosques five times a day.
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Çatalhüyük means "fork mound". It is a Turkish place name and may refer to either a Neolithic site in Çumra district of Konya Province, Turkey, or a village in Ceyhan district of the Adana Province.
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They are commanded by religion to put on two white sheets of untailored cloh while performing Hajj or Umra. It teaches uniformity, unity, equality and brotherhood. It reminds them the Day of Judgment how they will have to stand before Almighty Allah for judgment.
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This is because Makkah (or Mecca) was having the strongest tribes and was the focal point for all the commercial routes.
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A Muslm's life takes a different shade when he puts on Ihraam, declares Labback Allah huma Labback, and leaves for Mecca to perform Hajj or Umra. He has to abide by certain rules and follow certain restriction during Hajj.
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Discover Umrah packages tailored to your needs at Salah Travels salahtravels,com. We provide comprehensive options with flights, accommodation, visas, and more, ensuring a smooth and fulfilling pilgrimage. Check out our site for details!
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Khana Ka'aba, the house of Almighty Allah-a symbol- is situated in Mecca. It is the birth place of the last Prophet of Islam Hazrat Muhammad (SAW).The Muslims offer their prayers facing Ka'aba. They perform Hajj or Umra at Mecca. For these reasons it is extremely important for the Muslims.
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Yes, the Muslims may cut their hair anytime they like. That is the personal matter of an individual. Islam is not such a narrow religion to restrict a person in petty matters of life. Cutting of hair and nails is prohibited when a Muslim wears Ahraam for Umra or Hajj. These are special occasions.
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i no understand freshie
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Nothing is particularly banned for simply Hajj purpose. You can't take norcotics or arms etc. to Saudi Arabia as per Law of the land. You are allowed to take clothing according to season and the time of your stay in KSA. Follow the rules of the Airline you are travelling by.
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Saudi Arabia Time (KSA) is 3 hours ahead of Greenwich Mean Time (GMT) during standard time. This difference may vary if GMT is observing daylight saving time.
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That mostly depends from which place you are travelling to Makka. Anyhow, if you have put on Ihraam (two white sheets of untailored cloth), certain restriction are imposed on you till you perform Umra and put off Ihraam. You cant kill any insect or animal, cant use perfume, kiss your wife, fall foul of anybody, shave your hair, trim your nails, cut any branch of a tree or bush at Makka, etc.
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Hazrat Muhammad SAW performed only one Hajj. He performed Umra Qaza (Because of Hudaibia, in 6the A.H, the Muslims could not perform Umrah.) in Shawaal 7 a.h. The next was in Ramazan of 8 a.h. at the conquest of Mecca. Anad then the last that he performed during Hajj in 10 A.H.
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- Sharif Medical and Dental College is recognised by PMDC
Please see the URL: http://www.pmdc.org.pk/list_colleges.htm
Please also see,
http://www.sharifmedicalcity.com.pk/Future.HTML
- Affiliated with the University of Health Sciences-Lahore
Please also see the webpage for Sharif Medical City Hospital - Jati Umra Raiwind Road-Lahore i.e.
http://www.sharifmedicalcity.com.pk/
Above Information supplied by : Muhammad Akram Tahir- Librarian (Sharif Medical & Dental College Library)
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In the leave application for umrah pilgrimage from school, address it to the appropriate authority (principal or headmaster). Clearly state the purpose of leave, dates of absence, and make a polite request for approval. It's important to provide any necessary supporting documents such as umrah pilgrimage booking details.
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They are obligated to make a pilgrimage once in their lifetime. Its an experience they will never forget. The go there to worship gods. And it is also on their 5 rules they must follow to be a muslim
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It is better not to do so. Hajj is obligatory just once in life. Going to Mecca to perform Hajj again and again deprives some other Muslims from performing Hajj (because only so many people can fit around the Ka'aba). You may visit Mecca to perform Umra, if you like. Better spend this money to help your needy relatives, the poor and the needy.
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Narrated Safwan bin Ya'la bin Umaiya (Radi-Allahu 'anhu):
Ya'la used to say, "I wish I could see Allah's Apostle at the time he is
being inspired Divinely." When the Prophet (Sallallahu 'Alaihi Wa Sallam)
was at Al-Ja'rana and was shaded by a garment hanging over him and some of
his companions were with him, a man perfumed with scent came and said, "O
Allah's Apostle! What is your opinion regarding a man who assumes Ihram and
puts on a cloak after perfuming his body with scent?" The Prophet
(Sallallahu 'Alaihi Wa Sallam) waited for a while, and then the Divine
Inspiration descended upon him. 'Umar pointed out to Ya'la, telling him to
come. Ya'la came and pushed his head (underneath the screen which was
covering the Prophet (Sallallahu 'Alaihi Wa Sallam)) and behold! The
Prophet's face was red and he kept on breathing heavily for a while and
then he was relieved. Thereupon he said, "Where is the questioner who asked
me about 'Umra a while ago?" The man was sought and then was brought before
the Prophet (Sallallahu 'Alaihi Wa Sallam) who said (to him), "As regards
the scent which you perfumed your body with, you must wash it off thrice,
and as for your cloak, you must take it off; and then perform your 'Umra in
all those things (clothes) in which you perform Hajj."
Bukhari Vol. 6 : No. 508
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Hajj is performed only in the month of Zil Hajjah, the last month of Islamic calendar. Many of the Muslims go to Mecca to perform Umrah, mini Hajj, in the sacred month of Ramazan. Performing Umrah in Ramazan enjoys more blessings of Almighty Allah than Umrah performed in other months.
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the first facet of of the hajj or umra is. ihraam refers to mentally and physically preparing oneself for perfoming any two of them.
meekath is the special place or spot from where all the muslims are expected to enter the state of ihraam. for muslims of different countries of the world,'meekath'can be separate.
(khurnl manazil)is the meekath for the muslims of kerala, who travel by air.they may enter the ihraam assuming the zone of the meekath,while passing by.one is expected to bath and offer two ra'ath prayers before entering ihraam.
Ihraam is the special dress for performing Umrah and Hajj. It consists of two white sheets of simple un-tailored cloth. One sheet is to be worn around the waist like Tahband, Dhoti etc. The other is put on the upper part of body upto shoulders. Face and head are NOT covered during Ihraam. During Tawaf, the right shoulder remains bare. It is not covered. Ihraam is put off after Tawaf and Sayee, the completion of Umrah or Hajj.
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I don't know what do you mean by "Mohraim" ?
but I should guess because Arabic words are so hard to write in English and the reason for that is that some letters in the Arabic language can't be pronounced by English letters !
in any case, maybe you mean "Mohrem" which is the man who wears "Ihram" which is the dress for doing "Umra" or "Hajj" which are one of Muslims must to do things once in a life time
you can see a picture of "Ihram" at the Related Link below.
Other thing you may mean is "Moharram" which is the first month in the Arabic calender and the first month in the Islamic year
all those word "Harama" which means "forbid" and from this rote come the word "Haram" which means "Forbidden" which is the opposite of "Halal" which means "Allowed"
the reason why it's called "Ihram" & "Mohrem" because the "Mohrem" is forbid from several things while in "Ihram" such as cutting hair, wearing any clothes but Ihram, wearing perfumes, mating with one's wife or husband, hunt animals and many more
and the month "Moharram" called for Arabs forbid to fight while it's still "Moharram"
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Fasting during Ramadan is one of the Five Pillars of Islam and is a way for Muslims to demonstrate their obedience and devotion to Allah by following His command to abstain from food, drink, and other physical needs from dawn to sunset. It is believed to cleanse the soul, encourage self-discipline, and strengthen one's relationship with Allah.
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They do not. Islamic scholars state, "Every Mu'min is a Muslim. Every Muslim is a Mu'min." The meaning of Mu'min is a person who has believed, who has accepted the six tenets of belief. The meaning of Muslim is a person who has believed in the five fundamentals of Islam. If a person believes in the six fundamentals of belief but does not believe in the five fundamentals of Islam, (s)he is not a Mu'min or a Muslim. Similarly, if a person believes in the five fundamentals of Islam but does not believe in the six fundamentals of iman or even one of them, (s)he is not a Mu'min nor a Muslim.
Hadrat Imam-i Qurtubi writes in his tafsir book that the verse saying "Die Muslims" means "Die Mu'mins." As for the interpretation of the verse "Mu'mins are brothers," he writes that it also means "Muslims are brothers." Our Master the Prophet, too, explained the verses mentioned likewise. Some of the hadith-i sharifs on this topic are as follows:
(Muslims are brothers. None of them have superiority over the others except by virtue of taqwa [piety].)[Tabarani]
(A Muslim is a brother of another Muslim. He does not oppress him, but helps him.) [Bukhari, Muslim]
(A Muslim is a brother of another Muslim. It is not lawful for him to hush up the flaw in merchandise that he has sold to his brother.) [Muslim]
(Allahu ta'ala curses a person who puts on a sour face to his brother-in-Islam.) [Daylami]
(He who visits his brother-in-Islam by going his home and eats the meal he has offered will earn much more reward than the one who has offered that meal.) [Hatib]
(It is not lawful for a Muslim to become cross with his brother-in-Islam for more than three days.) [Ahmad]
(He who meets a need of his brother-in-Islam attains the reward of hajj and 'umra.) [Hatib]
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Islam has 5 pillars and one of them is the Pilgrimage (Hajj) to Mekkah. Mekkah is the most important city of the Muslims. Here, they have to perform a set of rituals in order for them to complete the Pilgrimage. The reward for those who perform this act of adoration is very big. There are categories of Muslims that are not obligated to perform the Pilgrimage: the sick, the poor (Pilgrimage involves a rather important sum of money for those who live at great disntace), the insane, the children, those imprisoned. Nowadays the Muslims that receive visa for entering Saudi Arabia is limited, so for those who die without performing the Pilgrimage due to lack of possibility, it is not considered a sin.
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These days, generally be aeroplane. Those living close to the Hajj sites would travel by bus or walk.
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Current;y, they go by air (flights), water (ships), or by land (buses or on foot).
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The beginnings of the Holy Mosque were established under Caliph Omar Ibn al-Khattab (634-644). The caliph ordered the demolition of houses surrounding the Ka'ba in order to accommodate the growing number of pilgrims, then built a 1.5-meter high wall to form an outdoor prayer area around the shrine. During the reign of Caliph Uthman Ibn Affan (644-656), the prayer area was enlarged and covered with a simple roof supported by wooden columns and arches.
In 692, after Caliph Abdul Malik bin Marwan conquered Mecca from Ibn Zubayr, the building was enlarged and embellished: the outer walls were raised, the ceiling was covered with teak and the capitals were painted in gold. The caliph's son al-Walid (705-715) replaced the wooden columns with marble ones and decorated its arches with mosaics. Abbasid Caliph Abu Ja'far al-Mansur (754-775) added mosaics to the columns, doubled the size of the northern and western wings of the prayer hall and erected the minaret of Bab al-Umra on the northwest corner.
In 777, a major rebuild took place under Abbasid Caliph al-Mahdi (775-785) to accommodate the growing number of pilgrims. The existing mosque was demolished along with more houses in the area and a new mosque was constructed in its place. Measuring 196 by 142 meters, it was built on a grid plan with marble columns from Egypt and Syria decorated with gilt teak wooden inlay. Al-Mahdi's mosque also included three minarets, placed above Bab al-Salam, Bab Ali and Bab al-Wadi.
In 1399, the northern part of the mosque was severely damaged by fire and the remaining sections suffered from water damage. The mosque was subsequently rebuilt by Mamluk Sultan Nasir Faraj bin Barquq (1399-1405). The damaged marble columns were replaced with stone columns quarried from the nearby Hijaz region and the roof was patched with local wood from the Ta'if Mountains.
In 1571, Ottoman Sultan Selim II (1566-1574) commissioned the court architect Sinan to renovate the Holy Mosque. It is from this renovation that thepresent building mostly dates. Sinan replaced the flat roof of the prayer hall with domes, supported by the addition of new columns from the nearby Shams Mountains. The interior of the domes were decorated with gilded calligraphy.
Due to damaging rains in 1611, the mosque was once again restored under Sultan Murad IV (1623-1640) in 1629. It received a new stone arcade with slender columns and inscriptive medallions between the arches. The floor tiles around the Ka'ba were replaced with new colored marble tiles and the mosque was given seven minarets.
Between 1955 and 1973, the first of many extensions under the Saudi kings was commissioned by King Abdul Aziz (1932-1953). As part of the renovations, the Mas'a gallery connecting the Rock of al-Safa' with al-Marwah was extended to reach the mosque. The two-story extension was built of reinforced concrete arches clad in carved marble and artificial stone, which communicates with the street and the mosque via eleven doors.
A major extension sponsored by King Fahd (1982-present) consisted of a new wing and an outdoor prayer area on the southeast side of the mosque. In the two-story wing, air conditioning circulates below the tiled floors and is supplied through ventilation grids located at the base of each column. The facade of the extension blends in with the previous constructions, with gray marble facing from the Fatimah Mountains and carved white marble bands.
The monumental King Fahd Gate consists of three arches with black and white voussoirs and carved white marble decoration, flanked by two new minarets matching the older ones. The windows are covered with brassmashrabiyya and framed with carved bands of white marble. The minor gates have green-tiled sloped canopies
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Islam, a name given by Allah to this religion (Quran 5:4), is an Arabic word which literally means obedience and peace. ISLAM is derived from the Arabic root "SALEMA": peace, purity, submission and obedience. So 'Islam' would mean the path of those who are obedient to Allah and who establish peace with Him and His creatures. Its follower are called Muslims.
Islam is not a new religion. It is, in essence, the same message and guidance which Allah revealed to all prophets before Prophet Muhammad peace be upon him. Allah says in the Qur'ân:
"Say, `We believe in ALLAH and that which has been revealed to us, and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and in that which was given to Moses and Jesus and other Prophets from their Lord. We make no distinction between any of them and to HIM we submit." (Qur'ân 3-85)
The Five Pillars of Islam (Declaration of the Islamic Faith)
In order to enter into the fold of Islam i.e. to be Muslim, one has to know, believe, accept totally and sincerely apply the five basic principles (Pillars) on which Islam is based: Ibn Umar narrated that the Messenger of Allah - Prophet Muhammad (P.B.U.H) said: Islam is based on the following five pillars (principles).
1.Bearing witness that there is no God but Allah and that Muhammad is the Messenger of Allah
2.Observance of Prayer
3.Paying Zakat
4.Fasting during Ramadhan
5.Pilgrimage to the house of Allah.
Six main Articles of faith in Islam
To believe in the Oneness of Allah.
To believe in all His Angels.
To believe in all His Books.
To believe in all His Prophets.
To believe in the Day of Resurrection.
To believe in the Decree of Allah
ISLAM
Q What does the word 'Islam' mean?
A Islam is an Arabic word which literally means obedience and peace. So 'Islam' would mean the path of those who are obedient to Allah and who establish peace with Him and His creatures.
Q What is a follower of the religion of Islam called?
A He is called a Muslim.
Q Who gave the name of Islam to our religion?
A Allah gave the name of Islam to our religion.
Q Can you quote the verse of the Holy Quran where the name of Islam has been given to our religion.
A Yes. In chapter 5 verse 4, Allah named our religion as Islam.
Q What are the main qualities of Islam?
A Islam is a perfect religion. Its teachings are simple and can easily be practised by everyone. It gives reason for each of its commandments and teachings. The Holy Quran, which is the religious scripture of the Muslims, is the word of Allah. This book is exactly the same as it was revealed to the Holy Prophet (may peace and blessings of Allah be on him). Allah has promised to safeguard it.
FIVE ARTICLES OF FAITH
I believe in Allah, His Books, His Prophets and the Day of Resurrection.
Q What is Iman?
A Iman means belief or faith. One Who believes is, therefore, a Momin.
Q What are the main Articles of Faith (Iman) in Islam?
A The following are the main Articles of faith in Islam:-To believe in the Oneness of Allah.To believe in all His Angels.To believe in all His Books.To believe in all His Prophets.To believe in the Day of Resurrection.
Allah
Q Who is the Creator of all the worlds?
A Allah created everything.
Q Tell me more about Allah.
A Allah is One and Almighty. He alone is worthy of worship. He has no partners. He begets not nor is He begotten. He is Eternal. He listens to our prayers and accepts them. He gives life and causes death. He created us in the best form. He has neither wife nor children. He is Perfect. He loves us all and shows mercy to us. He has knowledge of everything. He sends {is guidance to us through His Prophets. He is Master of the Day of Judgment. No sleep or slumber ever overtakes Him. He has neither beginning nor end. He is All-Knowing, All-Seeing Lnd Just.
Q What are His principal attributes?
A There are four principal attributes of His mentioned in Sura Fatihia, the first chapter of the Holy Quran, namely, Rabbul Aalameen, Ar-Rahman, Ar-Rahim, and Malik-i-yaumiddeen.
Q What are the meanings of these phrases?
A Rabbul Aalameen means 'Lord of all the worlds'. Ar-Rahman means 'the Gracious'. Ar-Rahim means 'the Merciful', and Malik-i-yaumiddeen means 'Master of the Day of Judgment'.
Q How can we establish relationship with Him?
A By obeying Him and praying constantly to Him.
Q Does Allah speak to people?
A Yes. He responds to our prayers. Those who obey Him and do good are favored with answer to their prayers.
Q In what language should one pray to Him?
A One can pray to Him in any language one likes. He knows all languages. He is the Creator of all lanugages.
Q Where is Allah?
A Allah is everywhere. He sees us at all times but we cannot see Him with our physical eyes.
The Angels of Allah
Q What are angels?
A Angels have been created by Allah. They are spiritual beings. They obey the commands of Allah. They are numerous in number and have been assigned various duties by Allah. They are also sent by Allah to help His prophets and their followers.
Q Name some of the most important Angels of Allah?
A There are four most important angels of Allah namely Jibraeel, Mikaeel, Israfeel and Izraeel.
Q Do we worship angels?
A No, not at all. We only worship Allah and none else whatsoever.
Q What is the name of the angel who brought Allah's revelation to the Holy Prophet (may peace and blessings of Allah be on him)?
A Hazrat Jibraeel.
The Books of Allah
Q 'What do you mean by Books of Allah'?
A Allah sends His guidance to mankind from time to time. This guidance is conveyed to mankind through Prophets of Allah. It contains laws for our day to day life. These laws and rules are called the Books of Allah. We must believe in all books of Allah.
Q What are the well known books?
A The well known books are the following:-
The Holy Quran which is the last and perfect Book. It was revealed to the Holy Prophet Muhammad (peace and blessings Allah be on him). It took nearly 23 years to be revealed. It came in bits and small portions. The Torah was given to Prophet Musa (Moses) (peace be on him). The Psalms or Zaboor given to Prophet Daud (David) (peace be on him).
The New Testament or Injeel given to Prophet Isa (Jesus)(peace be on him). The Mus'haf was given to Prophet Ibrahim (Abraham) (peace be on him).
Q What are the main features of the Holy Quran?
A The Holy Quran is a book of guidance for us all. Every word of the Quran is the word of Allah. The Quran has been preserved in its original form as promised by Allah in the in itself (15:10).
It was preserved by the Holy Prophet Muhammad and his companions (peace be on them all) by committing it memory. There have always been hundreds of people in ages who have learnt the whole of the Holy Quran by heart. This practice still continues. The Quran is in Arabic language. The style and language of the Quran are excellent. The Quran has been translated into many languages including English. It contains many prophecies about the future of mankind and also a complete code of conduct for us. Those who follow the Holy Quran become the most successful people in life. We should read and ponder over the meaning of the Quran more often so that we could achieve success in life. The Quran has 114 chapters and is also divided into 30 equal parts.
Q Will there be other Books after the Quran canceling some or all of its teachings?
A Not at all. Quran is the perfect and most complete Book. There is no need for mankind to look forward to anything else because the Quran gives guidance in all aspects of life. The Quran is a living Book and will remain so for ever.
Q What other Revealed Books exist today in their original forms?
A None. All other books have been changed partly by their followers and are not the original ones. Some of them have not even been preserved in their original languages, such as the New Testament. We only have belief in the fact that these books originally had contained the message of Allah but the present day version of these is open to criticism.
The Prophets of Allah
Q Who is a Prophet?
A In Arabic there are two words used for a Prophet. Rasul means 'one who is sent' or 'messenger', and Nabi means 'one who receives and conveys Divine Commands'. Both these words are used for a person who is chosen by Allah for the reformation and guidance of mankind.
Q Mention some of the qualities of a Prophet.
A The Prophets of Allah are chosen from among human beings. They set the best examples of moral and spiritual conduct. They lead mankind to Allah by conveying to them the Divine revelation and also by their own example of purity and righteousness. They are the most truthful of men. Their hearts are full of love of Allah and His creatures. All of them proclaim the Oneness of Allah and ask people to submit to Him completely.
Q Who is the chief of the Prophets?
A Muhammad (peace be on him) is the chief of the Prophets. He is Khatamun-Nabiyyeen i.e. the Seal of the Prophets. He brought perfect guidance for us from Allah. He came as a blessing for mankind. He is an excellent Exemplar. He showed mercy not only to human beings but also to animals.
Q Name some of the other Prophets of Allah.
A Adam, Ibrahim (Abraham), Nuh (Noah), Musa (Moses), Daud (David), Suleiman (Solomon), Isa (Jesus), Ahmad (May peace of Allah be on them all.)
Q When was the Holy Prophet Muhammad (peace be on him) born and when did he die?
A He was born on 20th April, 570 A.D. at Mecca in Arabia, and died at the age of 63 at Medina. He is buried at Medina.
Q Tell me more about the Holy Prophet Muhammad (peace be on him).
A Muhammad (may peace beon him) was left an orphan, and was brought up by his grandfather Abdul Muttalib, and later, by his uncle Abu Talib. Abdullah is his father's name and Amina is the name of his mother. His mother died when he was only six years of age. Muhammad (peace be on him) was twenty five when he married Khadija, who was forty. She bore him several children. Muhammad (may peace be on him) used to retire for meditation to the cave of Hira which is a few miles from Mecca. At the age of forty he received revelation from Allah that he had been appointed a prophet whose duty it was to reform mankind. He started his divine mission but was opposed by all except a few. They even tortured him and killed some of his followers. They laughed at him and ridiculed him when he spoke to them about his sacred mission. Even his own relatives turned against him. He continued his work under these circumstances until such time as Allah ordered him and his followers to leave Mecca and migrate to Medina. The Meccans were so opposed to him that they would not even let him leave the town. He along with his dear friend and follower, Abu Bakr, decided to leave Mecca. One night they left Mecca in the dark and took refuge in a cave called Thaur for nearly three days. During this time the Meccans left no stone unturned to trace him but to no purpose. After three days he and Abu Bakr started on their journey to Medina. This is called the Hijra or the migration. He was welcomed warmly by the people of Medina. Soon after settling down in Median the news started coming in that the Meccans had started raising an army to attack Medina and to destroy Islam and its founder. The Prophet and his followers were worried when they heard this news but had full faith in Allah about their safety. The first battle that was fought by the Prophet and his ollowers is called the Battle of Badr as it was fought near a well of that name. The Prophet had 313 followers as against he Meccans who were more than 1,000 in number. They vere well equipped whereas the Prophet and his followers had not much weapons and food. The non-believers were defeated at the hands of the Muslims and were routed.
After this battle he had to fight several other battles in self defence till eventually he entered Mecca as a conqueror in 630 A.D. and the hostilities ceased for the time being. The Holy Prophet died at Medina at the age of 63 and was buried there. Muhammad (peace be on him) is an excellent exemplar for us all. Allah wanted to make him a model for us all so He made him pass through various stages of human life. He showed kindness to his wives, mercy to his enemies and laid down standards of equality for men to follow. He commanded armies and was an excellent General. He was obedient to his elders and kind to the young.
Q Has the advent of the Holy Prophet Muhammad (peace be on him) been mentioned in other scriptures?
A Yes. Prophet Moses (may peace be on him) told the Israelites that God had told him of the advent of the Holy Prophet in the following words:
I will raise them up a prophet from among their brethren, like unto thee, and will put My words in his mouth, and he shall speak unto them all that I shall command him. (Deuteronomy 18:18)
This was a prophecy about the Holy Prophet made in about 1451 B.C. by the Prophet Moses.
Q Where can we read the events of the life of the Holy )rophet?
A In the Holy Quran where major events of his life have ~een mentioned by Allah Himself and from the Books of Hadith vhich consist of his sayings and doings. There are six major ~ooks of Hadith. These are Bukhari, Muslim, Tirmizi, Ibn Maja, qasaec, and Abu Daud.
The Day of Resurrection and Judgment
Q What do you know about the Day of Resurrection and Judgment?
A On the Day of Resurrection-we will be raised again by Allah and will be given a new life. He will then judge us according to our deeds on earth. Those who have been doing good deeds and have been obedient to Allah and His Prophets would be awarded the everlasting life of happiness and peace in Paradise or Heaven. Others who have been rebellious to Allah and His prophets and had spent their lives in evil would be punished in Hell.
Q How long will a person remain in Heaven or Hell?
A Paradise is ever lasting.
Hell is like a hospital where patients are kept for a limited time to be cured of their spiritual ailments. They would be transferred to Heaven after having been cured of their spiritual diseases. Hell is thus for a limited period of time.
Q What is sin?
A Any action done deliberately against the command of Allah is a sin.
Q Is man sinful by nature?
A No. Every child is born quite sinless in this world. It is only when he consciously and deliberately breaks the law of Allah that he can be called a sinner.
Q Do the Prophets of Allah commit sin?
A No. Never. They are all sinless. They are the most obedient of men to Allah. They are the best examples for mankind and as such they do not break the laws which they bring for mankind.
Q How do we know what is good and what is evil?
A By reading the Holy Quran and the Hadith (traditions) of the Holy Prophet Muhammad (peace be on him).
Q Could you give a list of some of the deeds that are good.
A Yes. In the Holy Quran, Allah commands us to be regular in our daily prayers, show obedience to our parents and elders, tell the truth, extend hospitality to guests, love our Holy Prophet Muhammad (peace be on him), and his Companions and pray for them, ask others to do good and refrain from loose talk and from wasting our time in useless pursuits.
Q Can you name some of the deeds that are major sins?
A The following are major sins:To believe in anyone as partner of Allah.To show disrespect to parents.To steal.To bear false witness.To backbite.To abuse anybody.To be dishonest.To break one's promise.To commit adultery or fornication
FIVE PILLARS OF ISLAMThe foundation of Islam are five:Bearing witness that there is no god but Allah and that Muhammad is the Messenger of Allah,
observance of Prayer,
paying Zakat,
fasting during Ramadhan,
and Pilgrimage to the house of Allah. The Foundations of Islam Q What are the fundamental principles of Islam?A There are five principles of Islam:Affirmation of the creed:There is none worthy of worship but Allah and that Muhammad is His Apostle.Observance of Salat (obligatory Prayers).
Paying of Zakat (poor rate).
Observance of Saum (Past) during Ramadhan.
Performance of Hajj (pilgrimage) to Mecca.Q What is the first principle of Islam?A The first principle of Islam is to declare that there is none worthy of worship but Allah and that Muhammad is His Apostle. Prayer (Salat) Q What is the second principle of Islam?A The second principle of Islam is to offer the Obligatory Prayers.Q How many Obligatory prayers are there in Islam?A There are five obligatory prayers. These are called: Fajr, Zuhr, Asr, Maghrib and Isha.Q What are the timings of these prayers?A Fajror morning prayer is said an hour before sunrise. Zuhr or noon prayer is said at the decline of the sun.Asr or afternoon prayer is said two hours before sunset.Maghrib or sunset prayer is said immediately after sunset.Isha or evening prayer is offered affer dark.The timings are approximate.
Q What do you mean by Nafl prayers?
A These are optional prayers which could be offered whenever one likes except at forbidden times which are as follows:During the rising of the sun.When the sun is at its zenith.During the setting of the sun.After Asr prayer till the Azan of Maghribprayer and after Fajr prayer till after the rising of the sun.
Q What is the person who leads the prayer in congregation called?
A He is called Imam which literally means leader.
Q How many kinds of prayers are there in Islam?
A There are three kinds of prayers:
Farz. This has been enjoined by Allah.
Sunnat. These were offered in addition to the Farzprayer regularly by the Holy Prophet.
Nafl. These are optional prayers such as Tahajjudetc.
Q What benefits could we derive from offering Prayer regularly?
A The Holy Quran says that regular Prayer wards off evil and indecency. It is the best means of self purification. It brings us nearer to our Creator and makes us obedient to Him. Prayer brings peace of mind and removes worries from our minds. It makes us punctual and regular in life.
Zakat (Poor Rate)
Q What is Zakat (poor rate)?
A It is a cess paid in cash or kind by Muslims of means who posses for one complete year, money, gold, silver, or cattle beyond a minimum. The proceeds of Zakat are distributed among the poorer sections of the community.
Q What is the annual rate of Zakat on money, gold, and silver?
A The annual rate is two and a half percent
Saum-I-Ramadhan (Fasting)
Q What is a fast?
A Fast means abstention from food, and drink from dawn to sunset for the pleasure of God.
Q Should everybody observe the fast?
A Yes, except invalids, insane, infants or those on a journey. But those who do not observe the fast due to illness or incapacity of any sort or because of being on a journey should observe the fast on an equal number of other days. Those who cannot observe the fast at all should arrange to feed a poor and needy person during the period of the fast.
Q What is the month of obligatory fasting called?
A It is called the month of Ramadhan.
Q Should we fast during this month only?
A We can fast whenever we like during the year. The month of Ramadhan is the month of obligatory fasting.
Q What are the benefits of fasting?
A Pasting is good both for our physical as well as spiritual health. It promotes self discipline, physical, and moral strength. It reinforces the bonds of human sympathy. It is a great virtue to endure hunger and thirst for winning the pleasure of Allah.
Q What was the practice of the Holy Prophet in respect of voluntary fasts?
A The Holy Prophet Muhammad (peace be on him) used to observe voluntary fast as follows:Six in the beginning of the month of Shawwal (the lunar month after Ramadhan).
Three in the middle of every lunar month.
On the ninth of Zul-Hajj.
On the ninth or/and tenth of Muharram.
Q What is the congregational voluntary Prayer offered during the month of Ramadhan called?
A It is called Taraweeh. It consists of eight Raka'ats. It is offered immediately after the Ishaprayers, but can also be offered in the latter part of the night.
Q What is Itikaf?
A One who can afford to spend the last ten days and nights of the month of Ramadhan in the mosque is called Mu'takif. To remain in the mosque for this period and to devote one's time wholly to the worship and remembrance of 'Allah is called Itikaf.
Hajj (Pilgrimage)
Q What is Hajj or pilgrimage to Mecca.
A It is obligatory upon all Muslims who can afford the journey to perform Pilgrimage to Mecca at least once in their life time.
Q What is Umra?
A Umra is a visit to Mecca at any time during the year in the state of Ihram to perform the Tawaf (circuits) of K'abah and the Saee (Running between the hillocks Safa & Marwa).
Q What are the ceremonies of Hajj?
A To be in the state of Ihram and to recite Talbiyyah. The stay at Arafat from the afternoon of 9th Zulhajj to sunset. To perform Tawaf(circuits) from 10th to the 12th Zulhajj. To offer sacrifice of an animal on 10th Zulhajj.
Q What is Ihram?
A The state of Ihram means to be clothed only in two seamless sheets. Hajj or Umra can only be performed in the state of Ihram.
Women are not required to be in Ihram.
Q What is Talbiyyah?
A The frequent repetition of the response:Here am I, O Allah, here am I;
Here am I, Thou hast no associate, here am I;
All praise and bounty are Thine, and Thine the Kingdom;
Thou hast no associate.
Q What is Tawaf and how is it performed?
A Tawaf means performing seven circuits of the Ka'abah, starting from the position in which the Black Stone is on one's right. At the end of each circuit the Black Stone should be kissed, if possible, and if not, then symbolically.
Q What is the Ka'abah?
A The Ka'abah is the first place set up for the worship of God in the world in pre-historic times. It was restored by Prophets Ibrahim and Ismaeel (may Allah's peace be on them both) some four thousand years ago. Muslims all over the world face towards the Ka'abah when they offer their Prayers.
visit www.alislam.org for more info.
5 answers
Praise be to Allaah.
Hajj is one of the best acts of worship. It is one of the pillars of Islam with which Allaah sent Muhammad and without which a person's religious commitment is incomplete.
Worship cannot bring a person closer to Allaah and cannot be accepted unless it meets two conditions:
1 - Sincerity towards Allaah alone, i.e., it is done to seek the Countenance of Allaah and the Hereafter, and is not done to show off, to enhance one's reputation or for worldly gain.
2 - Following the Prophet (peace and blessings of Allaahbe upon him) in word and deed.
Following the Prophet (peace and blessings of Allaah be upon him) can only be achieving by knowing his Sunnah.
Hence the one who wants to worship Allaah by doing any act of worship - Hajj or anything else - has to learn the teachings of the Prophet (peace and blessings of Allaah be upon him) concerning it, so that his actions will be in accordance with the Sunnah.
We will sum up in these few lines the description of Hajjas narrated in the Sunnah.
Types of Hajj
There are three types of Hajj: Tamattu', Ifraad and Qiraan.
Tamattu' means entering ihraam for 'Umrahonly during the months of Hajj (the months of Hajjare Shawwaal, Dhu'l-Qi'dah and Dhu'l-Hijjah; see al-Sharh al-Mumti', 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa'i for 'Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu'l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu' involves a complete 'Umrah and a complete Hajj. Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al qudoom (tawaaf of arrival) and saa'i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraamuntil he exits ihraam after stoning Jamarat al-'Aqabah on the day of Eid. If he delays the saa'i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that.
Qiraan means entering ihraam for 'Umrah and Hajj both together. Or entering ihraam for 'Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa'i will be for both Hajj and 'Umrah.
The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not.
The best of these three types of Hajj is Tamattu'. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to 'Umrah, then complete 'Umrah and exit ihraam, so that he will then be doing Tamattu'. He may do that after doing tawaaf al-qudoom and saa'i - because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa'iduring his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraamfor 'Umrah and to cut his hair and exit ihraam, and he said, "Were it not that I have brought the hadiy with me, I would do what I have commanded you to do."
Ihraam
The pilgrim should observe the Sunnahs of ihraam, namely doing ghusl, applying perfume and praying. Then he should enter ihraam after he finishes the prayer or after boarding his means of transportation.
Then if he is doing Tamattu', he should say, "Labbayk Allaahumma bi 'Umrah (Here I am, O Allaah, for 'Umrah)."
If he is doing Qiraan, he should say, "Labbayk Allaahumma bi Hijjah WA 'Umrah (Here I am, O Allaah, for Hajj and 'Umrah)." If he is doing Ifraad, he should say, "Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj)."
Then he should say, "Allaahumma haadhihi hijjah laa riyaa'a fiha WA la sum'ah (O Allaah, this is a pilgrimage in which there is no showing off or seeking reputation)."
Then he should recite the Talbiyah as the Prophet (peace and blessings of Allaah be upon him) did: "Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd WA'l-ni'mata laka WA'l-mulk, laa shareeka lak (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner)."
The Talbiyah of the Prophet (peace and blessings of Allaah be upon him) also included the words, "Labbayka ilaah al-haqq (Here I am, O God of Truth)." Ibn 'Umar used to add to the Talbiyah the words, "Labbaayk WA sa'dayka, WA'l-khayr bi yadayka, WA'l-raghba' ilayka WA'l-'aml (Here I am and blessed by You, and all good is in Your hands, and desire and action are directed towards You)."
Men should raise their voices when saying this, but a woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently.
If the person who is entering ihraam fears some obstacle that may prevent him from completing his pilgrimage (such as sickness, an enemy, being stopped from proceeding any further, etc), then he should stipulate a condition when entering ihraam by saying, "If I am prevented then my exiting ihraam is where I am prevented" - i.e., if something prevents me from completing my pilgrimage such as sickness or delay etc, then I will exit my ihraam.
The Prophet (peace and blessings of Allaah be upon him) commanded Dubaa'ah bint al-Zubayr, when she wanted to enter ihraam but she was sick, to stipulate such a condition, and he said, "Your condition is valid with your Lord." Narrated by al-Bukhaari (5089) and Muslim (1207).
If he stipulates this condition and something happens to prevent him from completing his pilgrimage, then he exits his ihraamand does not have to do anything (i.e., offer a sacrifice in compensation). But the one who does not fear that some obstacle may prevent him from completing his pilgrimage does not have to stipulate any conditions, because the Prophet (peace and blessings of Allaah be upon him) did not stipulate conditions nor did he command everyone to do so. Rather he told Dubaa'ah bint al-Zubayr to do that because she was sick. The muhrim(person who has entered ihraam) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. After that he should ask Allaah for His good pleasure and for Paradise, and seek refuge in His Mercy from the Fire.
The Talbiyah is prescribed in 'Umrah from the moment one enters ihraam until one starts Tawaaf. In Hajj it is prescribed from the moment one enters ihraam until one stones Jamarat al-'Aqabah on the day of Eid.
Ghusl when entering Makkah
When the pilgrim approaches Makkah, he should do ghuslbefore entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl before entering Makkah. Narrated by Muslim, 1259.
Then when he enters al-Masjid al-Haraam he should do so with his right foot first, and say, "Bismillaah WA'l-salaatu WA'l-salaam 'ala Rasool-Allaah. Allaahumma ighfir li dhunoobi waftah li abwaab rahmatika. A'oodhu Billaah il-'Azeem WA bi wajhih il-kareem WA bi sultaanih il-'qadeem min al-Shaytaan il-rajeem (In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. O Allaah, forgive me my sins and open to me the gates of Your mercy. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan)." Then he should go to the Black Stone in order to start tawaaf.
Then after he has done tawaaf and prayed two rak'ahs, he should go to the Mas'a (place for doing saa'i) and perform saa'i between al-Safa and al-Marwah. The description of saa'i is given in question no. 31819.
The pilgrim who is doing Tamattu' should do saa'ifor 'Umrah; those who are doing Ifraad and Qiraan should do saa'i for Hajj, and they may delay it until after Tawaaf al-Ifaadah. Shaving the head or cutting the hair When the pilgrim who is doing Tamattu' has completed seven circuits of saa'i, he should shave his head if he is a man, or cut his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du'AA' three times for those who shaved their heads and once for those who cut their hair. Narrated by Muslim, 1303.
But if the time of Hajj is so close that there will be no time for the hair to grow back, then it is better to cut one's hair at this point, so that there will be some hair left to shave during Hajj. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) commanded his companions, during the Farewell Pilgrimage, to cut their hair during 'Umrah, because they arrived on the morning of the 4th of Dhu'l-Hijjah.
Women should cut the length of a fingertip from their hair. With these actions, the 'Umrah of the one who is doing Tamattu' is concluded, after which he should exit ihraam completely and do everything that those who are not in ihraam do, such as wearing regular clothes, wearing perfume, having intercourse with their wives, etc.
Those who are doing Ifraad or Qiraan should not shave their heads or cut their hair, or exit ihraam, rather they should remain in ihraam until they exit ihraam on the day of Eid, after stoning Jamarat al-'Aqabah and shaving their heads or cutting their hair.
Then when the day of al-Tarwiyah comes, which is the 8th day of Dhu'l-Hijjah, the one who is doing Tamattu'should enter ihraam for Hajj in the morning from the place where he is in Makkah. It is mustahabb for him to do the same when entering ihraam for Hajj as he did when entering ihraam for 'Umrah, namely doing ghusl, putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite the Talbiyah, and say, "Labbayk Allaahumma Hajjan (Here I am, O Allaah, for Hajj)."
If he fears some obstacle that may prevent him from completing his Hajj, he should stipulate a condition by saying, "If I am prevented then my exiting ihraam is where I am prevented." If he does not fear any such obstacle then he should not make any such condition. It is mustahabb to recite the Talbiyah out loud until he starts to stone Jamarat al-'Aqabah on the day of Eid.
Going to Mina
Then the pilgrim should go out to Mina and pray Zuhr, 'Asr, Maghrib, 'Isha' and Fajr there, shortening the prayers but not joining them, because the Prophet (peace and blessings of Allaah be upon him) used to shorten his prayers in Mina but he did not join them. Shortening the prayers means making the four-rak'ahprayers two raka'ahs. The people of Makkah and others should shorten their prayers in Mina, 'Arafah and Muzdalifah because the Prophet (peace and blessings of Allaah be upon him) used to lead the people in prayer during the Farewell Pilgrimage and there were people from Makkah with him, but he did not tell them to offer their prayers in full. If it had been obligatory for them to do so, he would have told them to do so as he did on the day of the Conquest of Makkah. But since the city has spread and incorporated Mina so that it is like one of the quarters of Makkah, then the people of Makkah should not shorten their prayers there.
Going to 'Arafah
When the sun rises on the day of 'Arafah, the pilgrim travels from Mina to 'Arafah and stops in Namirah until the time of Zuhr (Namirah is a place just before 'Arafah), if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnahbut it is not obligatory. When the sun passes its zenith (i.e., when the time for Zuhr prayer begins), he should pray Zuhr and 'Asr, two rak'ahs each, and join them together at the time of Zuhr, as the Prophet (peace and blessings of Allaah be upon him) did, so as to leave a lot of time for standing and making du'AA'.
Then after the prayer he should devote his time to making dhikr and du'AA' and beseeching Allaah, and praying as he likes, raising his hands and facing the qiblaheven if the mountain of 'Arafah is behind him, because the Sunnah is to face the qiblah, not the mountain.
The Prophet (peace and blessings of Allaah be upon him) stood by the mountain and said, "I am standing here, but all of 'Arafah is the place of standing." Most of the Prophet's du'AA' in that great place of standing was: "Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk, WA lahu'l-hamd, WA huwa 'ala kulli shay'in qadeer"
(There is no god but Allaah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things)."
If the pilgrim gets tired and wants to have a break by talking to his companions about useful things or by reading from some useful books, especially things that have to do with the generosity and great bounty of Allaah, in order to increase his hopes on that day, this is good. Then he can go back to beseeching Allaah and praying to Him. He should strive to make the most of the end of the day by making du'AA'. The best of du'AA' is du'AA' made on the day of 'Arafah.
Going to Muzdalifah
When the sun sets, the pilgrim should go to Muzdalifah. When he reaches there, he should pray Maghrib and 'Isha' with one adhaan and two iqaamahs. If he fears that he will not reach Muzdalifah before midnight, he should pray on the way, because it is not permissible to delay 'Isha' prayer until after midnight.
He should stay overnight in Muzdalifah, then when dawn comes he should pray Fajr early, with the adhaan and iqaamah, and then head for al-Mash'ar al-Haraam(which is the site of the mosque in Muzdalifah) and proclaim the oneness and greatness of Allaah (by saying Laa ilaaha ill-Allaah and Allaahu akbar), and making du'AA' as he likes, until it has become very light (i.e., when the light of day appears before the sun has actually risen). If it is not easy for him to go to al-Mash'ar al-Haraam, he should make du'AA' where he is, because the Prophet (peace and blessings of Allaah be upon him) stood there and all of Muzdalifah is the place of standing. When he is reciting dhikr and making du'AA' he should face the qiblah and raise his hands.
Going to Mina
When it has become very light, before the sun rises, he should go to Mina and hasten through Wadi Mahsar (which is a valley between Muzdalifah and Mina). When he reaches Mina he should stone Jamarat al-'Aqabah, which is the last one that is closest to Makkah, throwing seven pebbles one after another, each of which should be approximately the size of a fava bean, saying "Allaahu akbar" with each throw. (The Sunnah when stoning Jamarat al-'Aqabah is to face the Jamarah with Makkah to one's left and Mina to one one's right). When he has finished this stoning, he should slaughter his sacrificial animal, then shave his head or cut his hair if he is male; women should cut the length of a fingertip from their hair. This is the first stage of exiting ihraam, in which it becomes permissible to do everything except have intercourse with one's wife. Then the pilgrim should go back to Makkah and do tawaaf and saa'i for Hajj. Then comes the second stage of exiting ihraam, after which everything becomes permissible which was forbidden whilst in ihraam.
The Sunnah is to put on perfume when one wants to go to Makkah to do tawaaf after stoning the Jamarat and shaving one's head, because 'Aa'ishah (may Allaah be pleased with her) said: "I used to apply perfume to the Prophet (peace and blessings of Allaah be upon him) before he entered ihraam and when he exited ihraam, before he circumambulated the House."
Narrated by al-Bukhaari, 1539; Muslim, 1189.
Then after tawaaf and saa'i, he should go back to Mina and stay there for two night, the 11th and 12th of Dhu'l-Hijjah, and stone the three Jamarats during those two days, when the sun has passed its zenith. It is better for him to go to the Jamarats walking, but if he rides that is acceptable. He should stone the first jamarah, which is the one that is furthest away from Makkah and next to Masjid al-Kheef, with seven pebbles, one after another, and say "Allaahu akbar" after each throw. Then he should go forward a little and say a lengthy du'AA', saying whatever he likes. If it is too difficult for him to stand for a long time and make du'AA', he should say whatever is easy for him, even if it is only a little, so that he will have done the Sunnah.
Then he should stone the middle jamarah with seven pebbles, one after another, saying "Allaahu akbar" with every throw. Then he should move to his left and stand facing the qiblah, raising his hands, and offer a lengthy du'AA'if he can. Otherwise he should stand for as long as he can. He should not omit to stand and make du'AA' because it is Sunnah. Many people neglect that because of ignorance or because they take the matter lightly. The more the Sunnah is neglected the more important it becomes to do it and spread it among the people, lest it be abandoned and die out.
Then he should stone Jamarat al-'Aqabah with seven pebbles, one after another, saying "Allaahu akbar" with each throw, then he should go away and not offer a du'AA' after that. When he has completed the stoning of the Jamaraat on the 12th day of Dhu'l-Hijjah, if he wants he may hasten and leave Mina, and if he wants he may delay his departure and stay there for another night, the night of the 13th, and stone the three Jamaraat after noon as he did before. It is better to delay, but it is not obligatory unless the sun has set on the 12th and he is still in Mina, in which case it is obligatory to stay until one has stoned the three Jamaraat after noon on the following day. But if the sun sets on the 12th and he is still in Mina but not by choice, such as if he had already started out and boarded his means of transportation, but got delayed because of crowded conditions and traffic jams etc., then he is not obliged to stay there, because the delay until sunset was not by his choice.
When the pilgrim wants to leave Makkah and go back to his country, he should not leave until he has performed the farewell tawaaf (tawaaf al-wadaa'), because the Prophet (peace and blessings of Allaah be upon him) said: "No one should leave until the last thing that he does is (tawaaf) around the House." Narrated by Muslim, 1327). According to another version, he told the people that the last thing they should do was (tawaaf) around the house, but he made an exception for women who were menstruating. Narrated by al-Bukhaari, 1755; Muslim, 1328.
Women who are menstruating or bleeding following childbirth do not have to do the farewell tawaaf; neither should they stand by the door of al-Masjid al-Haraam to bid farewell, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). The last thing the pilgrim should do when he wants to leave is to circumambulate the House. If after the farewell tawaaf he stays and waits for his companions or to load his luggage or to buy something he needs on the way, there is nothing wrong with that, and he does not have to repeat the tawaaf, unless he intends to delay his journey, such as if he intended to travel at the beginning of the day and he did the farewell tawaaf, then he delays his travelling until the end of the day, for example; in this case he has to repeat the tawaaf so that it will be the last thing he does in Makkah.
Note:
The pilgrim who enters ihraam for Hajj or 'Umrah has to do the following:
1- He has to adhere to that which Allaah has enjoined of religious laws, such as praying on time in congregation.
2- He has to avoid all that Allaah has forbidden of obscene and immoral speech and sin, because Allaah says (interpretation of the meaning):
"So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj"
[al-Baqarah 2:197]
3- He should avoid annoying the Muslims with his words or actions, at the holy sites and elsewhere.
4- He should avoid all things that are forbidden when in ihraam:
a. So he should not cut anything from his hair or nails, but removing thorns and the like is fine, even if that results in some bleeding.
b. He should not apply perfume after entering ihraam, either to his body, his clothes, his food or his drink. He should not wash with perfumed soap either. But if any traces of perfume remain from that which he put on before entering ihraam, that does not matter.
c. He should not hunt.
d. He should not have intercourse with his wife.
e. He should not touch her with desire or kiss her etc.
f. He should not enter into a marriage contract for himself or arrange a marriage for anyone else, or propose marriage to a woman for himself or on behalf of another.
g. He should not wear gloves, but wrapping one's hands with a piece of cloth does not matter.
These seven prohibitions apply equally to men and women.
The following apply only to men:
- Men should not cover their heads with something that stays on the head. Shading their heads with umbrellas, car roofs and tents, and carrying mats etc. (on one's head, when moving them from one place to another), is acceptable.
- They should not wear shirts, turbans, burnouses, pants or leather slippers, unless someone cannot find an izar (waist wrapper), in which case he may wear pants; and if he cannot find sandals he may wear shoes.
- They should not wear anything that is akin to the above, such as abayas, cloaks, hats, t-shirts and the like.
- It is permissible for men to wear sandals, rings, eyeglasses and hearing aids, and to wear wristwatches, or to put watches on strings around their necks, and to wear money belts.
- It is permissible for them to wash with un-perfumed soaps, and to scratch their heads and bodies, and if any hairs fall unintentionally as a result, there is no sin on them.
Women should not wear niqaab, which is what they use to cover their faces, with holes cut for the eyes. They should not wear the burqa' either.
The Sunnah is for them to uncover their faces unless non-mahram men can see them, in which case they should cover their faces whilst in ihraam and at other times.
See Manaasik al-Hajj WA'l-'Umrah by al-Albaani [available in English as The Rites of Hajjand 'Umrah, published by International Islamic Publishing House, Riyadh]; Sifat al-Hajj WA'l-'Umrah and al-Manhaj li Mureed al-'Umrah WA'l-Hajj by Ibn 'Uthaymeen (may Allaah have mercy on them all).
Source: Islam Q&A http://www.Islam-qa.com/en/ref/31822/hajj
10 answers
I was eighteen years of age when the Tunisian national society of Scouts agreed to send me as one of six Tunisian representatives to the first conference for Islamic and Arab scouts which took place in Mecca. I was the youngest member of the mission, and certainly the least educated, for there were with me two headmasters, a teacher from the capital, a journalist and a fifth whose job I did not know, although I later realized that he was a relative of the then minister for education. The journey was rather indirect, our first stop was Athens where we stayed for two days, next was Amman, the capital of Jordan, in which we spent four days, and then we arrived in Saudi Arabia and participated in the conference and performed the rites of pilgrimage and Umra.
I cannot describe my feelings when I entered the House of Allah for the first time... my heart was beating so fast. I felt as if it was coming gut of my chest to see this ancient House for itself, and the tears kept coming out of my eyes endlessly. I imagined the angels carried me over the pilgrims and up to the roof of the Holy Kaba and answered the call of Allah from there: "Allah ... here I am, your servant came to you to be at your service ... Labbayka Allahumma Labbayk. " Listening to other pilgrims, I gathered that most of them had waited for a long time and saved up throughout their lives to come to Mecca.
In my case, the journey was sudden and I was not prepared for it. I remember may father bidding me a tearful farewell, when he saw the aeroplane ticket and knew for certain that I was going to perform the Pilgrimage, saying, "Congratulations, my son, Allah has willed that you should perform the Pilgrimage before me at this age, for you are the son of Sidi Ahmed al-Tijani ... pray for me at Allah's House to forgive me and grant me the pilgrimage to His House...". I felt that Allah Himself called me and cared for me and brought me to the place where everybody longs to visit, although some cannot make it.
I appreciated this opportunity, therefore I threw myself into my prayers and tawaf (circling around the Kaba) ... even when the drinking from the water of Zamzam and going up the mountains where people competed to get to Hara cave in al-Nur mountain. I was only beaten by a young Sudanese pilgrim ... so I was "second of two". When I got there, I rolled myself on the floor as if I was rolling on the Great Prophet's lap and smelled his breathing... what great memories... they left such a deep impression on me that I will never forget.
Allah has cared for me in many ways, for I was liked by everybody I met in the conference, and many asked for my address in order to write to me in the future. As for my Tunisian companions, they looked down on me from the first meeting we had at the Tunisian Capital when we were preparing for the journey. I sensed their feeling, but I was patient, for I knew that the people of the North look down on the people from the South and consider them backward Soon enough their views started to change.
Throughout the journey and during the conference and the pilgrimage I proved myself to be worthy of their respect due to my knowledge of poetry and my winning of many prizes. I went back to my country with mare than twenty addresses from different nationalities.
We stayed twenty five days in Saudi Arabia, during which we met many learned Muslim scholars (Ulama) and listened to their lectures. I was influenced by some of the beliefs of the Wahahi sect and wished that all Muslims followed them. Indeed, I thought that they were chosen by Allah among all His worshippers to guard His House, for they were the purest and most knowledgeable people on earth, and Allah had given them oil so that they could serve and could care for the pilgrims, guests of the Merciful.
When I came back from the pilgrimage to my country I wore the Saudi national dress and was surprised by the reception that my father had prepared. Many people gathered at the station, led by Shaykhs of the Isawiyya, Tijaniyya and the Qadiriyya Sufi order, complete with ceremonial drums.
They took me through the streets of our town chanting and cheering, and every time we passed a mosque I was stopped for a short time whilst people, especially the old folk, came to congratulate me with tears in their eyes longing to see the House of Allah and to visit the Prophet's grave. People looked at me as if they have not seen a young pilgrim (Haj) of my age in Gafsa before.
I lived the happiest days of my life during that period, and many people, including the notables of the town came to visit and to congratulate me, and often asked me to read al- Fatihah (the Opening Sura of the Qur'an) with the prayers in the presence of my father, from whom I was embarrased although he kept encouraging me. Every time a group of visitors left the house, my mother came to the sitting area to burn incense and read some amulets in order to rid me of bad spells.
My father kept the celebration going for three nights in the centre of the Tijani Sufi order, each night he slaughtered a sheep for a banquet. People asked me all sorts of questions, and my answers were mainly to praise the Saudis for their efforts to support and spread Islam.
Soon people started calling me Haj (Pilgrim), and whenever somebody shouted Haj, it only meant me. Gradually I became known amongst the various religious groups especially the Muslim Brotherhood, and I went around the mosques lecturing on religious issues, telling people not to kiss the graves or touch the woods for blessing because these are signs of Polytheism. My activities started to increase and I was giving religious lessons on Fridays before the Imam's speech. I moved from Abi Yakub mosque to the Great Mosque because the Friday prayers were held in different times in those mosques; at midday in the former and during the afternoon in the latter.
On Sundays, my lessons were mostly attended by my students at the secondary school where I taught Technology. They liked me and appreciated my efforts because I gave them a lot of my time trying to help them in removing the clouds from their minds due to the teachings of the atheist and communist teachers of Philosophy ... and there were plenty of them! My students used to wait with eagerness for these religious circles and some of them came to my house for I bought a number of Islamic books and read them thoroughly to bring myself up the standard of the questions I used to be asked. During the year in which I did the pilgrimage to Mecca, I completed the other half of my religious duties by getting married. It was the wish of my mother to see me married before she passed away, for she had seen the weddings of all my half-brothers ... and Allah gave her what she swished and I got married to a young lady that I had never met before. My mother died after having been present at the birth of my first and second child, and she was preceded by my father who had died two years before her. Prior to his death he did the pilgrimage to Mecca, and two years later before his death, he turned to Allah in repentance.
The Lybian revolution succeeded during the period when the Arabs and the Muslims were feeling their humiliating defeat at the hands of the Israelis, and we saw that young revolutionary leader speaking on behalf of Islam and praying among his people calling for the liberation of al-Ouds
I became attracted to his ideas, as did many young Muslims and Arabs, and as a result we organized an educational visit to Lybia by a group consisting of forty men for the Education Department. We visited the country at the beginning of the revolution. and when we came hack home we were very optimistic and hopeful for a better future far Muslims and Arabs in the whole world.
During the previous years I had corresponded with some friends, and my friendship with a few of them became very close, so that they even asked me to visit them. Thus, I made all the preparation for a journey during the summer vacation which lasted three months. I planned to go to Libya and Egypt by road and from there across the sea to Lebanon, Syria, Jordan and then to Saudi Arabia. I meant to do Umra there and to renew my commitment to the Wahabiyya in whose fervour I campaigned amongst the students and in the mosques which were frequented by the Muslim Brotherhood.
My reputation passed from my hometown to other neighbouring towns through visitors who might attend the Friday prayer and listen to the lessons then go back to their communities. My reputation reached Shaykh Ismail al Hadifi, leader of the Sufi order in Tuzer, capital of al-Jarid and the birthplace of the famous poet Abu al-Qasim al-Shabbi. This Shaykh has many followers in Tunisia and abroad, especially among the working classes in France and Germany.
I received an invitation from him through his agents in Gafsa who wrote me a long letter thanking me fur my services to Islam and the Muslims. In the letter they claimed that the things I was doing would not bring me nearer to Allah because I had no learned Shaykh: He who has no Shaykh. his Shaykh will be a devil", and You need a Shaykh to show you the way, otherwise half of the knowledge is not completed". They informed me that (the greatest of his age) Shaykh Ismail himself had chosen me among all people to he one of his closest private circle of followers.
I was absolutely delighted when I heard the news. In fact I cried in response to the divine care which had elevated me to the highest and best places simply because I had been following the steps of Sidi al- Hadi al-Hafian, who was a Sufi Shaykh known for his miracles, and I had become one of his closest followers. Also I accompanied Sidi Silah Balsaih and Sidi al-Jilani and other contemporary Sufi leaders. So I waited eagerly for that meeting. When I entered the Shaykh's house I looked curiously at the faces, and the place was full of followers. among whom were Shaykhs wearing spotless white robes. After the greeting ceremony ended, Shaykh Ismail appeared and every one stood up and started kissing his hands with great respect. His deputy winked at me to tell me that this was the Shaykh, but I did not show any enthusiasms for I was waiting for something different from what I saw.
I had drawn an imaginary picture of him in my mind in accordance with what his agents and followers had told me about his miracles, and all I saw was an ordinary man without dignity or reverence. During the meeting I was introduced to him by his deputy, and the Shaykh received me warmly and sat me to his right and gave me some food. After dinner the ritual ceremony started and the deputy introduced me again to take the oath from the Shaykh, and everybody congratulated me and blessed me. Later on I understood from what men were saying that I was known to them, which encouraged me to disagree with some of the answers given by the Shaykh to questions from the audience. Such behaviour led some of the men to express their disgust and to consider it bad manners in the presence of the Shaykh who is usually left unchallenged. The Shaykh sensed the uneasy atmosphere and tried to cool the situation by using his wit, so he said,
"He whose start is burning, his end will be shining." The audience took that as a graceful sign from the Shaykh, which would guarantee my shining end, and congratulated me for that. Howevers the Shaykh was clever and very experienced, so he did not let me continue with my irritable incursion and told us the following story:
One day a learned man attended a class held by a pious man and the pious man asked the learned man to go and get washed, so the learned man went and washed himself then returned to the class. The pious man repeated his demand, "Go and get washed". The learned man went and washed himself again thinking that he had not done it right the first time. When he came back to the class, the pious man asked him to wash again. The learned man started crying and said.
"Master, I have washed myself from my work and knowledge and I have nothing left except that which Allah has granted me through your hands." At that moment the pious man said, "Now you can sit down,"
I realized that I was the one whom the Shaykh referred to in the story, and everyone else realized that as well, for they rebuked me when the Shaykh left us to have a rest. They asked me to be silent and to show respect for the Shaykh lest I fail in my work, basing their argument on the Qur'anic verse:O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak to one another, lest your deeds become null while you do not perceive.
(Holy Qur'an 49:2).
I then recognized my limits, so I complied and obeyed the orders, and the Shaykh kept me near him, and subsequently I stayed with him for three days, during which I asked him many questions, some of them to test his knowledge.
The Shaykh knew that and used to answer me by saying that there are two meanings for the Qur'an. One revealed and another hidden to a seventh degree. He opened his private safe for me and showed me a personal document which contained the names of pious and learned people connecting him with Imam Ali via many people such as Abu al-Hasan al- Shadhili.
It is worth noting here that these meetings held by the Shaykh are spiritual ones, and usually start with the Shaykh reciting and chanting some verses from the Qur'an. After that he reads a few poetic verses followed by chants and "dhikrs" by the men, and these chants are mainly centred around asceticism, piety and the renunciation of this life and the eagerness to seek the life hereafter. After having finished with this part, the first man on the right hand side of the Shaykh reads what he can from the Qur'an, and when he says "And Allah said that truthfully" the Shaykh reads the beginning of another piece of poetry and the whole congregation recites it after him, each person then reading a Qur'anic verse. Shortly after that the men start leaning gently to the left and to the right, moving with the rhythms of the chants until the Shaykh stands up, and with him all the congregation, forming a circle with him at the centre.
Next they start chanting Ah, Ah, Ah, Ah, and the Shaykh turns around in the centre, then goes to each one of them, and shortly after that the tempo heats up and the men start jumping up and down, shouting in an organized but irritating rhythm. After some hard work, quietness gradually prevails, and the Shaykh reads his last pieces of poetic verse, and then everybody comes to kiss the Shaykh's head and shoulders until they finally sit down. I have shared with those people in their rituals but not convincingly, for they contradicted my own beliefs of not attributing any associates to Allah i.e. not to request anything but from Allah. I fell on the floor crying and my mind scattered between two contradictory ideas.
One being the Sufi ideology in which a man goes through a spiritual experience based on the feeling of fear, on asceticism and on trying to approach Allah through the saints and the learned men.
The second idea was the Wahabi which had taught me that all of that was an attempt to attribute associates to Allah, and that Allah will never forgive them.
If the Great Prophet Muhammad (saw) cannot help, nor could he intercede, then what is the value of those saints and pious people who came after him.
In spite of the new position given to me by the Shaykh, for he appointed me as his deputy in Gafsa, I was not totally convinced, although I sometimes sympathized with the Sufi orders and felt that I should continue to respect them for the sake of those saints and God fearing people. I often argued, basing my argument on the Qur'anic verse:And call not with Allah any other god, there is no other god but He. (Holy Quran 28:88)
And if somebody said to me that Allah said:O you who believe be careful of (your duty to) Allah and seek means of nearness to Him. (Holy Quran 5:35)
I answered him quickly in the way that the Saudi Ulama had taught me by saying "The way to seek Allah is by doing a good deed." In any case, my mind was rather confused and troubled during that period, but from time to time some followers came to my house, where we celebrated al-Imarah (a type of dhikr). Our neighbours felt uneasy about the noises which we produced, but could not confront me, therefore they complained to my wife, via their wives, and when I learnt about the problem, I asked the followers to celebrate dhikr elsewhere. I excused myself by informing them that I was going abroad for three months, so I said farewell to my family and friends and sought my God, depending on Him, and not believing in any other god but Him.
1 answer
The original Muslim kings were called caliphs, or khalifas.
10 answers
General Answer
Al-Hadith (الØديث) is an Arabic word that means talk, saying, or event. Its plural is Al-Ahadith (الأØاديث) that means sayings. So, Al-Ahadith mean the sayings of Prophet Muhammad (peace be upon him) that are collected based on specific rules and conditions to be followed by Muslims and to be one of the basic pillars of Islam law or Sharia. As mentioned above the four basic sources of Al-Hadith are:
- Sahih Bukhari
- Sahih Muslim
- Sunan Abu-Dawud
- Malik's Muwatta
Shiites have much more sources than the four above.
Prophet sayings (Hadith) plus his practices and doings are called in Arabic 'Sunnah'.
The prophet hadith is important because:
- Hadith is part of prophet Muhammad (peace be upon him) sunnah and Muslims are commanded by God to follow this Sunnah, together with Quran, as sources for Islam religion teachings and rules.
- Prophet Muhammad is a true model for human to be followed in all his saying, doings, and practices.
- Prophet sayings (hadith) give the details, as explained to the prophet by God, of many ritual worships.
- Prophet sayings (hadith) are sources of many Islam morals.
- Prophet sayings (hadith) detail and explain what is briefed in Quran.
Refer to the Related Links for some of Muhammad's teachings.
Further Discussion on Hadiths
Answer 1
Hadith are oral traditions relating to the words and deeds of the Prophet Muhammad. Hadith collections are regarded by all traditional schools of jurisprudence as important tools for determining the Muslim way of life, the sunnah.
Hadith, the teachings; sayings, actions and approvals of Prophet Muhammad, meticulously reported and collected by his devoted companions, explain and elaborate the Quranic verses.
Reference: Understanding Islam and Muslims by World Assembly of Muslim Youth
A hadith is the saying of holy Prophet Muhammad (pbuh), which were carried forward by the sahabis to their next generations and then were documented in books to make the life of people easy, as we could follow the same ahadith (plural) to lead our life in the best and organised manner. we can also find the best answers to all of our questions regarding our life and day to day situations.
The Hadith are a collection of stories about the life of Prophet Muhammad. They consist of all the verbal commandments of Muhammad, all the verbal dealings that he had with folk in his life. The Hadith also contain a record of all the actions of Muhammad and the hadith also contain details of all the actions that received the silent approval of prophet Muahmmad.
The Ahadith are collections of stories about Muhammad which were collated some years after Muhammad's death (in Bukhari's case 300 years after.)
There are hundreds of major collections within Sunni Islam
Sahih Bukhari
Sahih Muslim
Sunan Abu-Dawud
Malik's Muwatta
Jame trimzi
Sunan Ibne maja
Answer 2
According to Shia Islam, in addition to being sayings about Muhammad and his life, Hadiths are also the sayings of any of the fourteen Infallible Imams. According to Sunni Islam Hadith is only saying of messenger of God Muhammad SAWW.
Shia sources
1. Salim b. Qays al - Hilali, Kitabu salim b. Qays, 1st c.
2. Imam Zayn al - Abidin Al - Sahifa al - Sajjadiyya, 1st c.
3. Zayd b. Ali, Musnadu Zayd, 2nd c.
4. Imam Jafar al - Sadiq, Tashid al - Mufaddal, 2 nd c
5. (Ascribed to) Imam Jafar al - Sadiq, Misbah al Sharia 2nd c.
6. Jafar b. Muhammad al - Hadrami, Aslu Jafar b. Muhammad al - Hadrami, 2nd c.
7. Jafar b. Muhammad al - Qurashi, Aslu Jafar b. Muhammad al - Qurashi, 2nd c.
8. Husayn b. 'Uthman b. Sharik, Aslu Husayn b. 'Uthman b. Shrik, 2nd c.
9. Khallad al - Sindi, 'Aslu Khallad al - sindi, 2nd c.
10. Dursut b. Abi Mansur, Aslu Dursust b. 'Abi Mansur, 2nd c.
11. Zayd al - Zarrad, Aslu Zayd al - Zarrad, 2nd c.
12. Zayd al - Nirsi, 'Aslu Zayd al - Nirsi, 2nd c.
13. Zarif b. Nasih, 'Aslu 'Abd' Allah b. al - Jubar (Diyatu Zarif b. Nasih, 2nd c.
14. 'Asim b. Hamid al - Hannat, Aslu 'Asim b. Hamid al - Hannat, 2nd c.
15. 'Abd Allah b. Yahya al - Kahili, 'Aslu 'Abd Allah b. Yahya al - Kahili, 2nd c.
16. 'Abd al - Malik b. Hakim, 'Aslu 'Abd al - Malik b. Hakim, 2nd c.
17. 'Ala' b. Razin, Mukhtasar 'Aslu 'Ala b. Razin, 2nd c.
18. Muthanna b. al - walid al - Hannat, Aslu Muthanna b. al - Walid al - Hannat, 2nd c.
19. Muhammad b. al - Muthanna al - Hadrami, 'Aslu muhammda b. al - Muthanna - al - Hadrami, 2nd c.
20. Abu said 'Abbad al - 'Usfuri, 'Aslu abi said 'abbad al - Usfuri, 2nd c.
21. Salam b. 'Abi 'Umara, Aslu Salam b. 'Abi 'Umra, 2nd c.
22. 'Ali b. 'Asbat, Aslu 'Ali b. 'Asbat.
23. (Ascribed to) Imam 'Ali al - Rida, Tibb al - Rida 'Alayhi al - Salam (Al - Risala al - Dhahabiyya), 3rd c.
24. (Ascribed to) Imam 'Ali al - Rida, Sahifatu al - Rida 'Alayhi al - Salam, 3rd c.
25. (Ascribed to) Imam 'Ali al - Rida, Fiqh al - Rida 'Alayhi al - Salam, 3rd c.
26.(Ascribed to) Imam Hasan al - 'Askari, Tafsiru al - Imam al - Askari 'Alyahi al - Salam, 3rd c.
27. Ahmad b. Muhammad al - 'Hsh'ari al - Qummi, Al - Nawadi, 3rd c.
28. 'Ibrahim b. Muhammad al - Thaqafi, Al - Gharat, 3rd c.
29. Muhammad b. al - Hasan al - Saffar al - Qummi, Basait al - Darajat, 3rd c.
30. Husayn and 'Abd Allah b. Bastan, Tibb al - Aimma Li Ibna Bastam, 3rd c.
31. Al - Burqi, Al - Mahasin, 3rd c.
32. Al - Husayn b. Said al - Ahwazi, Al - Mumin, 3rd c.
33. Al - Husayn b. Said al - Ahwazi, Al - Zuhd lil Husayn b. Said, 3rd c.
34. Ali b. Jafar, Masailu 'Ali b. Jafar, 3rd c.
35.Al - Humayri al - Qummi, Qurb al - Asnad, 3rd c.
36. Furat al - Kufi, Tafsiru Furat al - Kufi, 3rd c.
37.Yahya b. al - Husayn, Durar al - Hadith, 3rd c.
38.Muhammad b. sulayman al - Zaydi, Manaqib al - Imam Amir al - Muminin, 3rd c.
39.Al - Ayyashi, Tafsiru al - Ayyashi, 4th c.
40.Al - Kulayni, Al - Kafi, 4th c.
41.Al - Saduq I, Al - Imama Wa al - Tabsira, 4th c.
42.Al Iskafi, Al - Tamhis, 4th c.
43.Al - Qudi al - Numan b. Muhammad, Daaimu al - Islam, 4th c.
44.Muhammad b. Quluya al - Qummi, Kamil al - Ziyarat, 4th c.
45.Jafar b. Ahmad b. Ali al - Qummi, Jami al - Ahadith gi al - Qummi, 4th c.
46.Jafar b. Ahmad b. Ali al - Qummi, Al - Ghayat, 4th c.
47.Jafar b. Ahmad b. Ali al - Qummi, Al - Musalsalat, 4th c.
48.Jafar b. Ahmad b. Ali al - Qummi, Al - Amal al - Mania Min al - Janna, 4th c.
49.Jafar b. Ahmad b. Ali al - Qummi, Nawadir al - Hathar fi Ali Khayr al - Bashar, 4th c.
50.Jafar b. Ahmad b. Ali al - Qummi, Al - Arus, 4th c.
51.Muhammad b. Muhammad al - Ashath al - Kufi, Al - Jafariyyat (Al - Ashathiyyat), 4th c.
52.Ibn Khazzar al - Qummi, Kifayat al - Athar, 4th c.
53.Ali b. Ibrahim al - Qummi, Tafsiru al - Qummi, 4th c.
54.Al-Numani, Al - Ghaybatu Li al - Numani, 4th c.
55.Al-harrani, Tuhaf al-Uqul, 4th c.
56.Sheikh al-Saduq, Al-Amali Li al-Saduq, 4th c.
57.Sheikh al-Saduq, Al-Tawhid, 4th c.
58.Sheikh al-Saduq, Thawabu al-A'mal, 4th c.
59.Sheikh al-Saduq, Al-Khisal, 4th c.
60.Sheikh al-Saduq, Sifatu al-Shi'a, 4th c.
61.Sheikh al-Saduq, Ilalu al-Shariyi, 4th c.
62.Sheikh al-Saduq, Uyunu Akhbar al-Rdia Alayhi al-Salam, 4th c.
63.Sheikh al-Saduq, Fada'il al-Ashhur al-Thalatha, 4th c.
64.Sheikh al-Saduq, Fada'ilu al-Shi'a, 4th c.
65.Sheikh al-Saduq, Kamal al-Din, 4th c.
66.Sheikh al-Saduq, Musadiqatu al-Ikhwan, 4th c.
67.Sheikh al-Saduq, Ma'ani al-Akhbar, 4th c.
68.Sheikh al-Saduq, Man la Yahdurulu al-Faqih, 4th c.
69.Sheikh al-Saduq, Al-Mawa'iz li-al-Saduq, 4th c.
70.Ibn Shadhan (Muhammad b. Ahmad), Me'atu Manqaba, 5th c.
71.Sheikh al-Mufid, Al-Irshad, 5th c.
72.Sheikh al-Mufid, Al-Amali li al-Mufid, 5th c.
73.Sheikh al-Mufid, Al-Mazar li al-Mufid, 5th c.
74.Sheikh al-Mufid, Nahj al-Balagha, 5th c.
75.Jafar b. Muhammad al-Mustaghfiri, Tibb al-Nabi Sallahu Alaghi WA'Alihi Wa Sallam, 5th c.
76.Sayyid al-Murtada, Al-Hamli li al-Murtada, 5th c.
77.Husayn b. Abd al-Wahhab, Uyun al-Mujizat, 5th c.
78.Al-Karajaki, Kanz al-Fawaid, 5th c.
79.Al-Karajaki, Madan al-Jawahir, 5th c.
80.Muhammad b. Ali al-Karajaki, Al-Istibsar fi al-Nass Ala al-Aimma, 5th c.
81.Sheikh al-Tusi, Ikhtiyaru Marifat al-Rijal (Rijalu al-Zarkashi).
82.Sheikh al-Tusi, Al-Istibsar, 5th ed.
83.Sheikh al-Tusi, Al-Amali Li al-Tusi, 5th c.
84.Sheikh al-Tusi, Tahdhib al-Akham, 5th c.
85.Sheikh al-Tusi, Al-Ghayba li al-Tusi, 5th c.
86.Sheikh al-Tusi, Misbah al-Mutahijjid, 5th c.
87.Abu Muhammad Abd al-Rahman al-Khazai, Al-Arabauna Hdithan fi Fadailu Ali Alayhi Al-Salam, 5th c.
88.Muhammad b. Ali al-Alousi al-Kufi, Al-Taazi, 5th c.
89.Muhammad b. Jarir b. Rustam al-Tabari, Dalail al-Imama, 5th c.
90.Muhammad b. Jarir b. Rustam al-Tabari, Nawadir al-Mujizat fi Manaqib al-Aimma al-Huda, 5th c.
91.Al-Halwani, Nuzhat al-Nazir, 5th c.
92.Al-Shajari al-Zaydi, Al-Amali li al-Huda, 5th c.
93.Muhammad b. Ali al-Tabari, Bisharatu al-Mustafa, 6th c.
94.Al-Hasan b. al-Fadl al-Tabarasi, Makarimu al-Akhlaq, 6th c.
95.Al-Amidi, Ghuraru al-Hikam, 6th c.
96.Ibn Hamza, Al-Thaqib fi al-Manaqib, 6th c.
97.Sayyid Fadl Allah al-Rawandi, Nawadiru al-Rawandi, 6th c.
98.Qutb al-Din al-Rawandi, Al-Daawat, 6th c.
99.Qutb al-Din al-Rawandi, Al-Khara'ij WA al-Jara'ih, 6th c.
100.Sheikh Muntajab al-Din, Al-Arbauna Hadithan An Arbaina Shaykhan, 6th c.
101.Ahmad b. Ali al-Tabarsi, Al-Ihtijaj, 6th c.
102.Ibn Shahr Ashub, Al-Manaqib li ibn Shahr Ashub, 6th c.
103.Ibn Idris al-Hilli, Mustatrafat al-Sara'ir (al-Nawadir), 6th c.
104.Muhammad b. Ja'far al-Mashadi, Al-Mazaru al-Kabir, 6th c.
105.Abu al-Hasan Ali al-Lithi al-Wasiti, Uyunu al-Hikam Wa al-Mawaiz, 6th c.
106.Al-Kaydari, Diwan al-Imam Ali Alayhi al-Salam (Anwar al-Uqul), 7th c.
107.Ibn Bitriq, Al-Umda, 7th c.
108.Ibn Bitriq, Khasais al-Wahyu al-Mudin, 7th c.
109.Ali b. al-Hasan al-Tabarasi, Mishkati al-Anwar, 6th c.
110.Warram b. Abi Farras, Tanbihu al-Khawatir (Majmuatu Warram), 7th c.
111.Al-Chaghmini, Tibb al-Nabi Sallalahu Alayhi Wa Alihi Wa Sallam (Qanunchal), 7th c.
112.Muhammad b. Abd Allah al-Husayni al-Halabi, Al-Arbauna Hadithan fi Huquq al-Ikhwan, 7th c.
113.Ibn Nama al-Hilli, Muthur al-Ahzan, 7th c.
114.Shadhan b. Jibrail, Al-Fadail, 7th c.
115.Sayyid b. Tawus (Ali b. Musa), Iqbal al-Amal, 7th c.
116.Sayyid b. Tawus (Ali b. Musa), Al-Aman, 7th c.
117.Sayyid b. Tawus (Ali b. Musa), Al-Tahisin li Ibn Tawus, 7th c.
118.Sayyid b. Tawus (Ali b. Musa), Jamal al-Usbu, 7th c.
119.Sayyid b. Tawus (Ali b. Musa), Al-Dawra al-Warqiya, 7th c.
120.Sayyid b. Tawus (Ali b. Musa), Sad al-Suud, 7th c.
121.Sayyid b. Tawus (Ali b. Musa), Ghiyathu Sultanu al-Wara, 7th c.
122.Sayyid b. Tawus (Ali b. Musa), Fathual-Abwab, 7th c.
123.Sayyid b. Tawus (Ali b. Musa), Faraju al-Mahmum, 7th c.
124.Sayyid b. Tawus (Ali b. Musa), Falahu al-Sail, 7th c.
125.Sayyid b. Tawus (Ali b. Musa), Al-Luhuf (Al-Malhuf), 7th c.
126.Sayyid b. Tawus (Ali b. Musa), Al-Mujtana min al-Duau al-Mujtaba, 7th c.
127.Sayyid b. Tawus (Ali b. Musa), Muhasibatu al-Nafs Li Ibn Tawus, 7th c.
128.Sayyid b. Tawus (Ali b. Musa), Misbaha al-Zair, 7th c.
129.Sayyid b. Tawus (Ali b. Musa), Al-Malahim Wa al-Fitan (Al-Tashrifat bi'L-Munan), 7th c.
130.Sayyid b. Tawus (Ali b. Musa), Muhaj al-Daawat, 7th c.
131.Sayyid b. Tawus (Ali b. Musa), Al-Yaqin, 7th c.
132.Abd al-Karim b. Tawus, Farhatu al-Ghari, 7th c.
133.Al-Irbili, Kashfu al-Ghumma, 7th c.
134.Sheikh Muhammad al-Shairi al-Sabziwari, Jamiu al-Akhbar, 7th c.
135.Hafiz Rajab al-Barsi, Mashariqu Anwar al-Yaqin, 8th c.
136.Shahid I, Al-Arbauna Hadithan, 8th c.
137.Shahid I, Al-Arbauna Hadithan min Waiyyat al-Nabi, 8th c.
138.Shahid I, Al-Mazar li Shahid al-Awwal, 8th c.
139.Shahid I, Al-Durratu al-Bahira, 8th c.
140.Al-Hasan b. Muhammad al-Daylami, Irshadu al-Qulub, 8th c.
141.Al-Hasan b. Muhammad al-Daylami, Alam al-Din, 8th c.
142.Allama al-Hilli, Kashfu al-Yaqin fi Fadailu Amir al-Muminin, 8th c.
143.Ibn Fahd al-Hilli, Al-Tahsin li Ibn Fahd, 9th c.
144.Ibn Fahd al-Hilli, Uddatu al-Dai, 9th c.
145.Ibn Abi Jumhur, Awali al-Liali, 9th c.
146.Al-Hasan b. Sulayman al-Hilli, Mukhtasaru Basairu al-Darajat, 9th c.
147.Al-Kafami, Al-Baladu al-Amin, 10th c.
148.Al-Kafami, Al-Misbah Li al-Kafami, 10th c.
149.Shahid II, Al-Arbaun Hadithan, 10th c.
150.Shahid II, Maskanu al-Fuad, 10th c.
151.Shahid II, Muntaqa al-Jaman fi al-Ahadith al-Suhar, 10th c.
152.Shahid II, Al-Durr al-Manthur min al-Mathur Wa Ghayr al-Mathur, 10th c.
153.Yahya b. Husayn al-Bahrani, Al-Shihab fi al-Hukm Wa al-Adab, 10th c.
154.Sharaf al-Din Ali al-Husayni, Tawil al-Ayat al-Zahira, 10th c.
155.Izz al-Din Husayn al-Amili al-Harithi, Al-Arbauna Hadithan, 10th c.
156.Sheikh al-Bahai, Al-Arbain, 11th c.
157.Sheikh al-Bahai, Miftahu al-Falah, 11th c.
158.Muhammad-Taqi al-Majlisi, Al-Arbauna Hadithan, 11th c.
159.Al-Faydh al-Kashani, Al-Haqqaiq fi Mahasinu al-Akhlaq, 11th c.
160.Al-Faydh al-Kashani, Khulasatu al-Adhkar, 11th c.
161.Al-Faydh al-Kashani, Kalamatu Maknuna, 11th c.
162.Al-Faydh al-Kashani, Nawadiru al-Akhbar fi Usul al-Din, 11th c.
163.Al-Faydh al-Kashani, Al-Nawadir fi Jam al-Ahadith, 11th c.
164.Al-Faydh al-Kashani, Al-Wafi, 11th c.
165.Muhammad b. al-Fayd, Maadinu al-Hikmati fi Makatib al-Aimma, 12th c.
166.Al-Hurr al-Amili, Al-Ithna Ashariyya fi al-Mawaiz al-Adadiyya, 12th c.
167.Al-Hurr al-Amili, Ithbata al-Hudat, 12th c.
168.Al-Hurr al-Amili, Al-Jawahira al-Saniyya fi al-Ahadith al-Qudsiyya, 12th c.
169.Al-Hurr al-Amili, Al-Sahifa al-Thaniya al-Sajjadiyya, 12th c.
170.Al-Hurr al-Amili, Wasailu al-Shia, 12th c.
171.Al-Hurr al-Amili, Al-Fusulu al-Muhimma fi Usulu al-Aimma, 12th c.
172.Al-Hurr al-Amili, Bidayatu al-Hidaya, 12th c.
173.Sayyid Hashim al-Bahrani, Al-Burhan fi Tafsiru al-Quran, 12th c.
174.Sayyid Hashim al-Bahrani, Madinatu al-Maajiz, 12th c.
175.Sayyid Hashim al-Bahrani, Yanabiu al-Maajiz Wa Usul al-Dalail, 12th c.
176.Sayyid Hashim al-Bahrani, Al-Insaf fi al-Nass Ala al-Aimma, 12th c.
177.Muhammad Baqir al-Majlisi, Bihar al-Anwar, 12th c.
178.Al-Arusi al-Huwayzi, Tafsiru Nur al-Thaqalayn, 12th c.
179.Sulayman b. Abd Allah al-Bahrani, Al-Arbauna Hadithan fi Imamatu Amir al-Muminin, 12th c.
180.Abd Allah b. Salih al-Samahiji, Al-Sahifatu al-Alawiyya, 12th c.
181.Sheikh Abu Allah al-Bahrani, Awalimu al-Ulum Wa al-Maarif, 12th c.
182.Muhammd Sadiq Khatun Abadi, Kashfu al-Haqq (Arbain-I Khatun Abadi), 13th c.
183.Ahmad b. Taan al-Bahrini, Al-Sahifatu al-Sadiqiyya, 14th c.
184.Husayn al-Nuri al-Tabarasi, Al-Sahifatu al-Alawiyya al-Thaniya, 14th c.
185.Husayn al-Nuri al-Tabarasi, Mustadraku al-Wasail, 14th c
"recollection"
the hadiths are rememberences of sayings of Muhammud, sacred to Muslims.
the hadiths, Qur'an, and Sharia make up their holy scriptures
Hadith is a type of religious. Hadith is Islamic prophet Muhammad.
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