Messages

151

General Discussions / Response to A. Ismail Sait : Islamic State

« on: December 10, 2013, 03:23:16 AM »

People proclaim from housetops that Prophet Muhammed is an example for us in every way. And they go to great lengths to justify their statement.

When they are asked to show us how he is an example for us to emulate as regards our attitude to parents, they are lost. They immediately try to narrate his reported advice regarding parents, or they try to quote injunctions from Al Qur'an.

Duty to parents, according to Qur'an, is something Allah mentions immediately after His injunction not to deem partners unto Him!

Such a cardinal value, not found implemented in our Prophet's life?!

This being the historical truth, the question arises: Did the Prophet, who is reckoned as the ultimate ideal, really fulfill Allah's Deen?

It all means, that, striving for authority in the land, is not our goal. For, it is not indispensable for establishing the system of Salat, or, in other words, establishing Divine Laws, effectively.

The moment we interpret Iqama Al Saat, or Iqama Al Deen as a double quest, that of inculcating Millathe Ibrahim in our personal lives on the one hand, and, of implementing the full Qur'anic Jurisprudence on the other hand, we become guilty of frayed concentration, and thus we are neither here, nor there.

In Al Qur'an, first, Allah praises the Sahaba and expresses the hope that they are such that if they are given power in the land, they will establish (as far is in their power) Salat, implement the system of Zakah, bid kindness, and also forbid evil. (22:41)

Then, in (24:55), He pledges power in the land to those among them who "believe and do righteous deeds". Finally, in the same verse, He concludes, that such power, coupled with the thoufeeq to establish Salat, institute Zakah, and to Bid Kndness and Forbid Evil, comes only to those who are thoroughly established in Thouheed. (24:55)

But when we join "striving for power", with Iqama Al Deen, or Iqama Al Salah, we are committing Shirk!

Brother  A. Ismail Sait,  Salaam Alaikum

I thought it is better to create a separate thread to make a few comments for your above post.  It is really disappointing to note you are discussing things under false premises. You seem to even bring up new definitions for shirk! 

Firstly, let me point out a wrong interpretation you have given for verse 22:41 (may be not deliberate on your part).  You wrote: “In Al Qur'an, first, Allah praises the Sahaba and expresses the hope that they are such that if they are given power in the land, they will establish (as far is in their power) Salat, implement the system of Zakah, bid kindness, and also forbid evil. (22:41)”.   

Your comment “Allah expresses the hope that…” is a blunder.  What is stated by Allah is strongly worded statement, the character of the Muslims as to what they WILL DO if they are given POWER in the land (Makkannahum Fil Ardu) meaning governmental authority to rule.   You further stated they will establish “as far is in their power”! which is rather a silly comment in the context of the verse.  This comment could be relevant if no authority is given on the land (can be applicable for people like you and me).   You are knowingly or unknowingly diluting the message contained in the verse.  The reason for this style of interpretation is clear from your comment, “The moment we interpret Iqama Al Saat, or Iqama Al Deen as a double quest, that of inculcating Millathe Ibrahim in our personal lives on the one hand, and, of implementing the full Qur'anic Jurisprudence on the other hand, we become guilty of frayed concentration, and thus we are neither here, nor there.”  Appreciate if you can further explain what you actually wanted to convey by this comment.  Do you know what Quran has stated :

"Do you then believe in a part of the book and reject the rest But what shall be the recompense for those among you who behave like this, except disgrace in this life, and on the Day of Judgment they shall be consigned to the most grievous chastisement".(2:85)  The Quranic Laws are meant to be established in totality, not whatever convenient for us.  Therefore, it is imperative that Muslims must strive hard to establish an Islamic society based on Quranic Laws. 

It must be understood that, obedience to Divine Laws is not a thing belonging to the individual plane in the sense that one might, of his own, consult the Quran, interpret it for himself and act according to his individual interpretation. The obedience has to be disciplined and ordered under an organised system (called State in the present day terminology) controlled by a central authority.  Such a state was first established for them by our Prophet (pbuh) and the pattern that was presented by him continued to be followed for some time after his death and the rest is history we know.  Suffice to state that the way of life prescribed by the Quran can be established effectively only through establishment of an Islamic state based on the Quran.  It is not required to tell you that the Quranic Laws are not just Laws covering our personal and private affairs.   For the time being, let me quote a few verses from the Quran.   I shall make further comments later, Insha Allah.

 “Those who do not judge according to what God has revealed are unbelievers.” 5:47.

“…So judge between them according to what God has revealed and follow not their vain desires, diverging from the finally established truth that has come to you…”  5:48.

And they who have attained to faith, and who have forsaken the domain of evil and are striving hard in God's cause, as well as those who shelter and succour [them] – it is they, they who are truly believers!  8:74.

" Follow the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition. 7:3

"And to them (the prophets) He sent the Book in truth, to judge between people in matters wherein they differed."(2:213)

Shall I seek other than Allah for Judge, when how it is who hath revealed unto you this Book fully explained (6:115).

Whose do not judge by what Allah hath revealed, they are indeed kafirs (5:44)

Kind regards
Optimist

152

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 08, 2013, 10:30:57 PM »

Dear Haji, Ismail and All,
From my side, if any of my comments were improper, I am sorry.
Kind regards to all
Assalamu alaikum
Optimist

153

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 08, 2013, 08:33:14 PM »

Verse 5:106 says that:  'Detain both of them 'after the salaat' (ba'di -l-salaat).

If 'salaat' just meant the establishment of a Divine system with a view to implement it, how would this verse be reconciled with such a concept considering that the believers were already in a state of establishing God's laws and the context is specific and 'immediate' to someone's demise?

Furthermore, in verse 62:10, the Quran says "Then when the salaat is concluded, finished or ended' (qudiyati).

How can such a Divine System of laws that one is expected to uphold 24x7 end or conclude?

Salaam,
Thank you brother Joseph islam for the post and also the video.
Regards,
Optimist

154

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 08, 2013, 08:25:37 PM »

"(There are sets of Divine Laws called Laws of Nature, which are prevalent in the outer world.  Others are revealed through Wahi, and these provide guidance to mankind.) (O Rasool!)  Convey to the people the laws which have been revealed to you through Wahi, and establish the Nizam-us-Salat accordingly. This system will certainly stop people from collecting everything for themselves and from not caring about the welfare of others.  And to further this selfish purpose their intellect keeps on suggesting various strange and crafty ways to them. (70:21-27) This system of Salat can only be established when the supreme authority in human society is vested in the Divine Laws. And Allah Almighty knows full well what your self-made laws and systems can do." (for 29:45, Expositon of the Quran, G. A. Parwez)

To me, the bold, underlined, and mutually related statements seem to be stranger than strangeness itself.

But the solution does not lie in an eternal wait for a "Supreme Authority vested in the divine laws" to emerge.

Salaam!

Just forgive the translator if you found it to be stranger than strangeness itself.   I do not think any implication is made in the translation that we should wait for "Supreme Authority vested in the divine laws" to emerge.  What is stated and implied in the interpretation is that in order to establish the system of Salat effectively we have to strive to establish an Islamic Society which will have authority in the land to establish Divine Laws.  Confusion can happen if you read what a translator says from here and there.   It is stated in the Quran elsewhere;

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

Those who, if We establish them in the earth, they will establish Salat (so that everyone in society follows the system of Divine Laws).  They will provide means of development to each and everyone and enforce Laws which are in conformity with the Divine Code (the Quran); and forbid people from doing anything that is contrary to it.

To make people live in the hope of any Mehdi or any saviour to come and rescue them is contrary to the teaching of the Quran.  Such concepts will make people defeatists and pessimists. 

Regards
Optimist

155

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 08, 2013, 07:10:43 PM »

But I would appreciate some sources pointing out that he prayed.

Salaam,

Couple of posts above, I had posted sources directly from him with link to the source.  Do you still deny? 

The ritual prayer, in my opinion, makes you helpless in God's eyes, hoping to get salvation somehow without knowledge.

Now to reply to you for the other comments in your previous post, I will say that you are confused about the purpose of ritual prayer.  Forget about common people, if someone believes that ritual prayer can make him get salvation, he lives in fool’s paradise.  Your problem is that when you think of ritual prayer you start to visualize you praying alone in your room and the pain and suffering you have to undergo in Sweden to take wudu and the difficult climatic conditions therein.  I request you to check the link I provided in my previous post, wherein G.A. Parwez mentions the importance and beauty of congregational prayers in just a few words.

The fundamental principle of the Order of Deen (Islamic Society) is that the life of achievement and prosperity is not individual in its nature; it is collective. The congregation of Salaat takes its initiative from this very principle i.e. the gathering of the scattered people at one place on a single call.  The next step in the Order of Deen is obedience to the Centre. In the Collective Salaat its manifestation harbors in a practical form when this conglomeration selects the best of its individual within its own rank and file as an “Imam” – the leader. (And the criterion of being the best is: whose life surpasses the most in harmonizing the Divine Laws.) This same “Imam” is the representative of this gathering. Everyone has to rise up on the call of this same one. And every one has to kneel down on the same call – And this kneeling and rising is a simultaneous anchoring providing witness to the stark fact that there is perfect harmony of thought and action among the members of this group. This makes the social stigmas go vanishing.

There is more I can state to show the importance of ritual prayer and its benefits.  Maybe at some other stage. 

"You should fulfil the responsibilities which have been prescribed above. However, this is not all. There are other responsibilities which are more crucial to the Niz’am-us-Sal’at. These responsibilities should be fulfilled according to circumstances prevailing during the state of danger or peace. Allah [*5] has given you this Guidance – which you did not have before." (for 2:238-239, Expositon of the Quran, G. A. Parwez)

You missed to quote Parwez completely.  As an explanation  [*5] Parwez has stated the following also;

[*5] If these two verses refer to formal prayer it would mean that during the state of danger normal formalities may be suspended and prayer may be offered afoot or mounted as practicable. Details about prayer are given in (4/101-103).

As I stated in post No.14 Parwez has clearly differentiated the ritual aspect of salaat and the non ritual aspect of salaat, and even in his translation he has taken care to explain the different usages of the term. I have given examples of such verses. 

Regards,
Optimist

156

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 08, 2013, 02:52:28 PM »

I will make comments for the other points later. Insha Allah

157

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 08, 2013, 02:32:38 PM »

So did Parwez really pray? Could you give me sources (I mean books, websites etc) where it states that he prayed?

Salaam!

You are asking question as if praying is an offense!    

I have already posted above,  words from G.A Parwez himself confirming that he prayed.    I quote again with the website link.  Please check the last para in the following link.

http://www.tolueislam.org/Parwez/QD/QD_1_01_04.htm
.......Now comes the second part of your question: How do I offer prayer – Namaaz? You needed no excuse for asking this question. Had you been with me, you would have yourself seen me offering the Namaaz – prayers. But since you are far away, you had to ask me through this writing. I offer the Namaaz in just the same manner the majority of Muslims (in accordance with the Hanafee jurisprudence) offer the Namaaz. It is with this difference that if some where the Namaaz – prayer – is being offered in a manner other than that of the Hanafee’s (and I know of that manner) I do not hesitate to participate with their mode of offering.


I know even comments directly from Parwez may not be satisfactory for you.   You are programmed to believe that Parwez did not pray based on your reading through fake IDs in ourbeacon, for instance, a post repeately posted therein every now and then by one "Prof Ismail Dhoraji, Bahrain" with title "Allama Parwez as I knew him", a deliberate propaganda post to elevate Dr. Shabbir over and above G.A Parwez and a desperate attempt to convince others there is no ritual prayer in Islam falsely linking great scholars like G.A Parwez.   Here is a funny comment from the post; "THE VOID: It took decades after the 1950s until the Almighty matured up my dear son Dr Shabbir Ahmed of Florida and he started re-examining, revisiting, addressing and improving the great works of Allama G.A.P. He also did some marvelous works that the Allama had left undone". The so called companion of G.A Parwez (this is the claim) has never even cared to check the number of works undertaken by G.A. Parwez.   Even a verification of this fact alone will prove to you how authentic is the comments.  Even if Dr. Shabbir spends a lifetime, he won't be able to undertake the works undertaken by G.A Parwez.  Actually the main work Dr. Shabbir has done (ignoring his translation which is actually an "improvement" of the exposition of the Quran by G.A. Parwez) is "The Criminals of Islam", a highly infamatory work (according to me not expected from any true scholar of Islam) and you may also check ACADEMIC DISHONESTY - DR. SHABBIR AHMED for the credibility of the work in the following link; http://quransmessage.com/expose/dr-shabbir-razi%20FM3.htm. 

I will make comments for the other points later.

Regards,
Optimist

158

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 07, 2013, 09:56:45 PM »

Why I think the ritual prayer is wrong? Let me explain you in three steps:

First step: the Quran doesn't seem to prescribe it;
When I read some verses about prayer in the Quran, it seems like they don't talk about the ritual prayer. Here are some examples:

"Those were some of the prophets on whom Allah did bestow His Grace,- of the posterity of Adam, and of those who We carried (in the Ark) with Noah, and of the posterity of Abraham and Israel of those whom We guided and chose. Whenever the Signs of (Allah) Most Gracious were rehearsed to them, they would fall down in prostrate adoration and in tears.
But after them there followed a posterity who missed prayers and followed after lusts soon, then, will they face Destruction,-" (19:58-59, Yusuf Ali)

Will people who don't pray get destroyed? That doesn't sound right. Here, the more correct intrepretation would be to say that those who abondened the laws of God would hurt themselves.

Salaam!

Your comments make me think about the story of six blind men and an elephant.

I had discussed about it here in a thread called "The real purpose of ablution". My conclusion was that ablution makes no sense for five daily prayers.

Ablution may not be making sense for 5 daily prayers, but it certainly does make sense for ritual prayer.

Many questions needs to be answered. Does God need our prayers or do we pray for ourselves? How does the ritual prayer work?

God does not need our ritual or non-ritual 'prayers'.  God is free of need.   Also rituals are not meaningless you seem to suggest.  There is deep linkage between man’s mind and body,  for example,  if you are lying down and decide to do something then you get up as the thought crosses your mind; when you wish to rest, you either sit down or lie down; or when you say ‘yes’ you nod your head (automatically and subconsciously) : when you respect someone your hand rises to your forehead (for a salaam or salute) and if your respect transcends this then you start to bow before that person; these actions also affect your speech which is a translation of your bodily movements or expresses the same emotions that the movements signify.  Also, when a group of people in unison bow or prostrate it does create great unity among themselves.  The qur’an says about momins fight in the way of Allah as "ka annahum bunyanun marsus" 61:4 as if they are an unshakeable wall.  This can happen when the hearts are integrated with one another.  Rituals have got their own importance in building strong unity among Muslims.

The human also expresses his passions through the concrete movements of the organs of the body and this has so deeply rooted in him that such movements go on being accomplished automatically by him. The passions of sorrow and anger, gaiety, wonder, firm determination and resolve, yes and no, etc and the like - and the declaration of his decisions - inadvertently go on coming to pass through the physical movements of the human.   Though the Quran keeps a watching eye over the essence and reality of action and outweighs the sheer formalism, but wherever there is need for outwitting the essence and reality of passion, it does not give any deterrence provided this very form is not taken to be the mean itself. The practical form, in connection with the standing and prostrating etc. position, infiltrating down to us, is only for this very purpose. It is clear that when the manifestation of passion occurs in the collective form, the harmony among the concrete movements of the expression of passions is a must, otherwise there would look to be emerging chaos in the congregation. Keeping discipline in the expression of fervid passions of respect and honor, submission and regular obeisance, subordination and self-commitment in itself warrant vehement development of the self.

Regards,
Optimist

159

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: December 07, 2013, 08:16:36 PM »

Bro Optimist, Salam, Perwaiz has written somewhere that the Muslims should continue to perform Salath as usual till a Central Authority makes some law Etc. I don't understand where the central authority come into picture while Allah's commands are there for Salath? This is not right.

Wassalam,

Please note, G. A Parwez acknowledges that it is imperative to bring about changes and modifications in its present form of ritual prayer which are at present bittered with differences among different factions in Muslim soceity.  According to Parwez, there is no way of disposing of these differences and disagreements today. There is only one alternative: the caliphate-at-the-pattern-of-the-Messengerhood based on the safeguarded and immutable constitution of the Quran is reconstructed.   It would be the prerogative of that system to inculcate again, after deciding the disagreement among the Ummah, the same harmony of thought and action which prevailed during the era of Muhammad, the Messenger of Allah (S) and his companions (who conformed their action to that of their Nourisher).  Till this is done, the ways and means coming down to us are sustained as these are provided these are not in contravention to any self-explained injunction of the Quran.  No individual or group shall have any right to bring up any changes.   Bringing any change in them would cause further factionalism in the Ummah and the factionalism, according to the Quran, is polytheism – ascribing plurality to the Deity.   In order highlight the seriousness of creating factionalism, Parwez wrote the following from Quran while discussing the ritual prayer.

Hazrat Moses goes out for a few days and leaves Bani Israel under the surveillance of Aaron. When he (Moses) comes back, he notices that his followers have indulged in the worship of a cow. Whatever impact of this incidence could be on the temperament of Hazrat Moses is clear. He becomes upset, furious, and enraged. And asks his brother:  “(O Aaron) when you saw: "they are going astray", what kept you back that you did not forbid them (from this way)."

Now listen to what Aaron responded to. But it must be remembered that Hazrat Aaron was also the Messenger of Allah. In response to it, he says:  “Truly I feared that thou should say: “You have caused a division among the children of Israel and you did not wait for my word”.

My brothers, did you pay heed to it as to what was there behind this matter? Hazrat Aaron said, "These people had started worshipping cow for some time on account of their ignorance; to me it was not such a great crime as was to create division and discord amongst them". This answer is being given by a Nabi, and the second Nabi, on this answer, gets satisfied.   Because the Quran has itself testified sectarianism (discord) as anathema (30:31-32). It is evident now that cow-worship was also anathema (Shirk) and the factionalism was equally too. But the anathema of sectarianism was such a heinous and dangerous crime that in order to get saved from it, even the anathema of cow-worship could temporarily be assimilated. Hence the Quran stands witness to it that Tauba put away the crime of cow-worship:

فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful. (54)

While answering a specific question how Parwez offered prayers, Parwez himself wrote;

.......Now comes the second part of your question: How do I offer prayer – Namaaz? You needed no excuse for asking this question. Had you been with me, you would have yourself seen me offering the Namaaz – prayers. But since you are far away, you had to ask me through this writing. I offer the Namaaz in just the same manner the majority of Muslims (in accordance with the Hanafee jurisprudence) offer the Namaaz. It is with this difference that if some where the Namaaz – prayer – is being offered in a manner other than that of the Hanafee’s (and I know of that manner) I do not hesitate to participate with their mode of offering.

160

Islamic Duties / Re: Is The Ritual Prayer a Nonsense?

« on: November 30, 2013, 06:27:02 PM »

Salaam!

Actually what is nonsense is to say that there is no ritual prayer according to Quran.   Salaat and its numerous forms, derived from verbal roots Sa’d lam waw and Sa’d, lam ya, have been used many times in the Quran. Al-musalli is horse, which occupies the second spot in a race but runs so close that its ears brush the rear portion of the winning horse-(the one in front). The basic meaning of this root is to follow a leader closely and constantly in every walk of life.

In the Quran aqeemu-as- Salaat has been used both for Salaat (Namaz congregations) and for aqamat-e-Diin (the establishment and stability of the whole system in accordance with the laws of Allah, willingly following the Laws and orders of Allah and accomplishing those obligatory duties, which an obedient momin is expected to perform). To find out this distinction one has to consider the whole verse and the context in which it is revealed to see what exactly is meant by aqamat-e-Salaat.    Similarly, one has to see in what context the word musalleen has been used, for it has been used for jamat-e-momineen (as a whole) or for those participating in the Salaat congregation.

I notice in one of the posts above, someone has wrongly mentioned about G.A Parwez that he did not agree with ritual aspect of Salaat, which is completely wrong.    Actually G.A Parwez has clearly differentiated the ritual aspect of salaat and the non ritual aspect of salaat, and even in his translation he has taken care to explain the different usages of the term.  For instance,

Ritual:-

[Parwez]In order to establish Quranic Order, congregational meetings of Sal’at are necessary. O Jama’at-ul-Momineen do not come to such an assembly with a befogged mind when you do not understand what you say......"   4:43

[Parwez] For the accomplishment of your programme you should arrange for the assembly of Sal’at at the break and close of the day and during the early hours of the night (17/78, 24/58). 11:114-115

Non Ritual:-

[Parwez] "These people possessed admirable qualities but)  Their successors were unworthy people who simply neglected the system of Salat  and (instead of following the Divine Laws) pursued their own gains and desires.  (Now they are being given another chance.  If they lose this too then very soon)  They will find themselves facing utter destruction".(19:59)

[Parwez] “When an obedient follower of Allah tries to discharge his obligatory duties then he (his enemy) puts obstacles in his way.” 96:9-10 أَرَأَيْتَ الَّذِي يَنْهَىٰ   عَبْدًا إِذَا صَلَّىٰ

According to G.A Parwez Salaat has the following meanings (detailed explanations are available but not posting at the moment).
• To remain attached to the Laws of Allah, to remain within the parameters of the Laws of Allah and to remain devoted to the Book of Allah.
• To tread a balanced and straight path..
• The method to carry out the duties.
• To establish a system in accordance with the Laws of the Quran.
• To surrender completely before the Laws of Allah and not to follow one’s own desires.
• To overcome one’s defects and shortcomings.
• To tame, to subjugate, and to arrest someone’s attention.
• Reverence and admiration.
• To offer Namaz (ritual namaz congregations).
• To become subservient to Allah.
• To respect, to bless, to encourage, to develop, to nourish, not to let decay or chaos to crop up.
• Jewish temples.

Regards,
Optimist

161

General Discussions / Re: Sign or Mark on forehead

« on: November 09, 2013, 04:01:12 PM »

Salaam,

There is no mention of "forehead" in the verse, it is just an interpretation....what is mentioned in the verse is "faces".....The same word "beseemahim" (marks, signs) is used  in verse 55:41 (the guilty will be known by their marks). 

The quran has used the word Sujood to mean obedience and faithfulness and not for just physical prostration.  For instance, verse 16:49,  “all the living things which in the highs and lows of the universe bow before Allah and do not rebel”.  Here yasjudu has been explained by la yastakbiruun, i.e, they do not disobey the orders of Allah, but instead follow them.  The verse is further explained by 16:50 “they do what they are orders to” <yafhaloona ma uhmaroon.

Therefore, what the verse is under discussion is stating that even just looking at them we can notice perceptible marks on their faces that reflect their complete obedience to Allah and his Laws (a man’s internal feeling and actions are normally reflected on his face).

Regards
Optimist

162

General Discussions / Re: Sign or Mark on forehead

« on: November 09, 2013, 03:23:49 AM »

It means they can be recognized by the signs on their faces, i.e.. the peace and tranquility they get from obeying God is evident from  their faces.  By obeying God, the inner peace one gets, reflects on the face. It is  a psychological fact that a man’s internal feeling is reflected on his face; the Quran says in 55:41,  يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ <yuiraful mujremoona beseemahim (the criminals will be recognized from telltale signs).  Here too the psychological situation is pointed out.

163

Women / Re: after giving birth waiting period?

« on: November 06, 2013, 03:09:46 AM »

**********

164

Islamic Duties / Re: New Article: what is 'al hajj' according to The Quran?

« on: November 05, 2013, 11:54:10 PM »

[Some points taken from the writings of an Islamic Scholar]

Hajj – (Ha-Jeem-Jeem) 

The root meaning of Hajj  - Ha-Jeem-Jeem - is to make up mind or to plan for.   Based on this, it refers to that assembly in which matters are settled based on reason and proof.  According to other dictionaries, it means to plan for something which is glorious (Taj Ul Uroose).  That is why when someone plans to go to Makkah alMukarramah it was called Hajj.   Al-Hijjah means one year; plural Hijaj.  In verse (28/27) "Thamania Hijaj" means 8 years.  Al-Hajj also means to prevent, to stop, to quarrel, as while doing so one prevents the other (Taj). In verse (3/19) Fa-in-H'aajjooka- "so if they stop you from your planning." It also means argument (6/81) (Moheet). In verse (6/150), Quranic arguments and directions are called Al-Hujjatul-B'aligha, clear, distinct arguments.

Islam is the name of collective life, the legal nucleus of this system is the Holy Quran; the centre for administration or the ruling system is khilafat; and the collective perceptible centre is the kabah. Assembly of the representatives of the ummah at kabah is Hajj.  Hajj is an international convention, in which Muslims from all over the world assemble at their central place, their capital, in order to discuss their mutual problems (social, economic  political, etc.),  and also those related to the welfare of mankind in the light of the Quranic teachings through mutual consultations.  The Quran has asked the Muslims to invite all the mankind to come and see what this system is doing for them with their own eyes (22/28). Moreover, in order to set up a system throughout the world, it is necessary to hold international congregations, basically to demonstrate the progressive, democratic and modern teachings of Islam. The Quran directed the Muslims to decide their affairs by mutual consultations (22/36).

Another thing worth nothing is that the word Hajj comes in the Quran ten times and every time the command or direction is for the mankind (An-N'as) quite unlike Sal'at or Zak'at which are specifically mentioned for Muslims (9/322/27-3/97).  The point must be clear here.  The objective of Islam is to form a universal brotherhood of mankind by removing all differences existed among them and Hajj is an important link of this chain.  This explains why the focus is mankind (An-N'as).

There are some rules and regulations, rituals and customs set forth for assemblies and ceremonies of every system so that discipline and order are maintained, compatibility in movements could exist, and thereby these may indentify perceptible united movements and action and unity of heart and vision are exhibited. For Hajj also such kind of rituals and customs are fixed; one of them is ‘tawaf’ (making the circuit of kabah).   Taif is that police officer who performs a night watch. The duty of the Muslim ummah is to establish world peace. On account of this, this community is the taif, or tawaf (a guard) for the humanity and that it should stand as a security guard so that the mankind could live in peace. This duty is exhibited in a perceptible form through the tawaf of the kabah. Taif is one who removes the entangled affairs with the beauty of wisdom.  On account of this, those who participate in Hajj are called ‘Taifeen’ or ‘Aakifeen’; and this participation of them on the whole is ‘Ehraam’ ie. such a state under which it is necessary to observe specific rules.  Every state has certain perceptible symbols which are expressive of the specificity of the system of that state eg. a flag  is the symbol of its establishment and existence, and a throne is the symbol of its power and authority. Such symbols of the Islamic state are called ‘Shaaer-e-ilahi’, and exhibiting due respect to it is among the rituals of Hajj.

Food articles are required for every gathering. Hajj assemblies used to be held in the valley of makkah which was devoid of any kind of vegetation, and where nothing was available to eat. In this respect it was told that the Hajj participants should bring along with them some surplus animals which were to be slaughtered and used by them as well as by those of the local needy persons. Those who could not participate in Hajj assemblies should send some gifts along with the Hajj pilgrims- these could either be in the form of animals or other food articles. These animals are called the beasts of sacrifice and the gifts as ‘hadya’. It is to be made clear that for these animals no word as ‘Qurbani’ has appeared in the Quran.

Any state, when established on a particular ideology, its central place is considered as its symbols, eg. when we say Mosco, then this does not (only) mean the capital of Russia, this means the ideology of socialism.  Kabah represents the ideology of Islamic state, therefore, it does not refer to a structure or house. Kabah should always remain the focus of all Muslims (i.e. in their mind as an ideology),  and hence Kabah has been made the Qiblah.   It is Qiblah because it should always remain in the view.

During Hajj, for all rituals performed, the main objective will be to preserve and establish the divine law and its rule. This has, therefore, been called tillah, i.e. all this done will be for Allah.  In this context Allah has called the Kabah also His house. It should be made clear that whatever thing about which Allah has called as ‘His’, it means that object will be for the benefit of the entire mankind; no one can keep it under his personal possession or use.

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Islamic Duties / Re: Detaining witnesses after Salath

« on: November 03, 2013, 04:04:30 PM »

Salam All As per 5:106 One has to detain two witnesses after "Salath"but I could not understand well about "detaining after Salath" Thanks

Wassalam!

I believe it refers to detaining the witnesses after funeral prayer of the deceased.  The witnesses should not be allowed to go without verifying the facts and also making necessary arrangement to record the final testament made by the deceased.   

Regards
Optimist