TAG: Tawheed
Return To Tawheed: Solution Begins With The Individual
The Kalimah (word) of Tawheed, La ilaha ill-Allah, came to correct belief – not only that of the ancient polytheists but of all men up until the Day of Judgement. It testifies that there is no divinity except Allah none other than Him and none along with Him. None is similar to Him, none creates and sustains except Him, and none has the right to govern creation but Him. The concept of Tawheed necessarily overflows into all aspects of belief and worship into all aspects of life.
Whether he recognizes it or not, man is totally indebted to his Creator for his continuing existence hour by hour, not to mention such blessings as his many possessions and abilities.
Knowing that Allah alone is the Creator – the Sustainer, the Provider, the Controller, the source of all benefit and harm in whose hands is the Judgment and the final destination of men – requires through common sense and reason that He alone be worshipped.
Although the concept of worship (ibadah) has been gradually reduced in common usage to mean little more than the performance of certain religious rites and rituals, the original and true definition is comprehensive.
It encompasses all actions and intentions motivated by a recognition of greatness – that combination of love and fear, producing efforts to please the Lord Alone and to avoid His displeasure.
An object of worship continually occupies the mind of the worshipper and consequently governs his behavior, both consciously and unconsciously.
When applying the correct definition, it becomes clear that despite lip-service to “La ilaha ill-Allah,” one’s object of worship could well be something other than Allah.
“Have you seen him who takes his own lust (vain desires) as his god, and Allah knowing (him as such), left him astray…?” (Qur’an, 45:23)
Pursuers of falsehood like those who embrace political ideologies might assume that by bowing to Allah in prayer, they worship Him alone. But Prophet Muhammad (peace be upon him) firmly corrected this misconception.
Once, Adiyy Bin Hatim entered while the Prophet was reciting a verse from the Qur’an: “They took their rabbis and their monks as lords besides Allah and (they also took as their Lord) Messiah, Son of Mary, while they were commanded to worship none but One God…” (Qur’an, 9:31)
Adiyy (a former Christian) said, “O Messenger of Allah, they did not worship them.” The Prophet (peace be upon him) replied, “Did they (the priests) not tell them (the people) that the Haraam was Halaal and that the Halaal was Haraam and (the people) followed them in that?” When Adiyy admitted, “Yes,” the Prophet stated, “That was their worship of them.” (Ahmad and Al-Tirmidhi)
Willful obedience to what is disobedience to Allah is impermissible. Worship in the above Hadith was defined as obedience – a fact that becomes evident from even a superficial study of the Qur’an in which Allah orders repeatedly:
“Obey Allah and the Messenger.” (Qur’an, 3:32; 3:132; 4:59; 8:1; 8:64; 24:54; 47:33; 58:13; and 64:12) Many other verses, although worded differently, carry the same meaning.
“The command (or the judgment) is for none but Allah…” (Qur’an, 12:40)
Two types of shirk were common both before and after the commissioning of the prophethood of Muhammad (peace be upon him). The first of these is the dedication of acts of worship (especially du’a) to others besides Allah while still claiming belief in Him. The Qur’an orders:
“And invoke not any other god along with Allah. There is no god but Him.” (Qur’an, 12:40)
The other type of shirk is the willful adherence to laws and rulings other than those of Allah.
“Have you seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut (false judges, etc.) while they have been ordered to reject them…?” (Qur’an, 4:60)
The absence of Tawheed is sadly evident today in the acceptance of foreign philosophies, political oppression, innovations in religion, and countless forms of disobedience. Allah warns:
“Follow what has been sent down unto you from your Lord. And do not follow any patrons besides Him.” (Qur’an, 7:3)
“And if you obey most of those on earth, they will mislead you far away from Allah’s Path.” (Qur’an, 6:116)
Reform will be accomplished only when the majority of Muslims return to the true worship of Allah and do not tolerate Shirk. The Jihad against tyranny and oppression everywhere on earth will neither be accepted by Allah nor aided by Him until the participants are truly dedicated to His cause and free of all other motivations. Jihad against the self and refinement of the soul should be the first step.
“Indeed, Allah will not change the condition of a people until they change what is in themselves…” (Qur’an, 13:11)
The solution begins with the individual… in the soul.
– An excerpt from Realities of Faith, Abul-Qasim Publishing House
Desire for Allah S.W.T
Desire For Allah “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.”
“The Garden of the Lovers and the Excursion of Those Who Yearn” By Imam Ibn Qayyim Al-Jawziyyah Translated by: Khalil Abu Asma
Chapter: Concerning The Desire For Allah And The Signs Of The One Who Knows Allah
As for the desire for Allah (Raghbah), wanting Him (lit. His Countenance) and yearning for the meeting with Him, then it is the capital of the slave, the foundation of his affair, the basis of his life of goodness, the source of his (true) happiness, success and bliss, and it is the coolness of his eye. For this reason, he was created and for it, he has been commanded. The messengers have been sent and the books have been revealed also for this purpose. There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out, and his goal. As Allah, the Exalted has said,
“So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord turn your desires and intentions.” (Qur’an 94:7-8)
And He, the Exalted, has also said,
“Would that they were contented with what Allah and His Messenger gave them and had said, ‘Allah is sufficient for us. Allah will give us of His bounty, and so will His Messenger. We implore Allah’” (Qur’an 9:59)
Those who desire are three types:
1. Those who desire Allah,
2. Those who desire what Allah has
3. And those who desire other than Allah.
So the lover is the one who desires Allah. The one who is concerned with works is the one who desires what Allah has. And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him. The person whose desire is for Allah alone, Allah will suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions. And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him. From among the signs of experiential knowledge (Ma’rifah) of Allah is veneration and awe (Haybah). As the slave’s experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted has said,
“It is only those who have knowledge among His slaves that fear Allah.” (Qur’ân 35:28)
Meaning, those who are knowledgeable concerning Him. And the Prophet, said, “I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him” (Al-Bukhari and Muslim). So whoever knows Allah (has Ma’rifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people.
Knowledge of Allah (Ma’rifah) will bequeath to him shyness in front of Allah, veneration, and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him, and submission to His ordinances. It was said to Junayd, “There are a group of people here that claim that they can attain righteousness by leaving all movement.” He responded,
“Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the ‘Arifûn) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works.” He also said, “One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn’t like.”
Yahya ibn Mu’adh said,
“The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his himself and yearning for his Lord.”
Others have said,
“One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye.”
It has also been said,
“The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation.”
Abu Salyman Ad-Darani said,
“While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!”
Dhun-Nun (Al-Misri) said,
“For everything, there is a punishment. And the punishment of the one who knows Allah (the ‘Arif) is being cut off from the remembrance of Allah.”
In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its Dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah’s subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved so that nothing of it remains; when his heart has become full with reverence, awe, preference, and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His Dhikr while maintaining His ordinances and preferring Him to others…Then this, this is the true lover (Muhibb). Junayd said,
“I heard Al-Harith Al-Muhasibi say: “Love (Mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul, and your possessions and wealth. Then, you’re being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it.”
It was said,
“Love (Mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.”
It was also said,
“Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the ‘love’ anymore, but only witnesses the beloved.”
It is mentioned in some of the Hadith Qudsi,
“My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”
‘Abdullah ibn Al-Mubarak said,
“Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived.”
Yahya ibn Mu’adh said,
“A muster seed’s amount of love is more beloved to me than seventy years of worship without love!”
Abu Bakr Al-Kattani said,
“An issue concerning love (Mahabbah) came up in Makkah during the days of the Pilgrimage. The Sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, ‘Give us what you have O Iraqi!’ He lowered his head in humility and his eyes shed tears, and he spoke: ‘(How great is) a slave who has left himself, connected to the Dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah, and with Allah.’ So the sheikhs cried and said, “There is nothing that can be added to this. May Allah rectify you, O Taj Al-‘Arifîn (crown of those who know Allah)!”
It was said that Allah revealed to Dawud,
“O Dawud, I have made it prohibited (Haram) for the hearts to contain the love of Me and the love of others at the same time.”
Those who know Allah (the ‘Arifun) have all agreed that love is not acceptable without compliance (with the Sacred Law), so much so that some of them said, “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.” The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawhid (belief in the Oneness of Allah). It was related that there was a man who claimed that he was overwhelmed by the love of a certain person. So one day this certain person said to him (the lover), “How can this be when my brother over here is much more attractive and more perfect in beauty?!” The man looked over to him and then the person pushed him and said,
“Someone who claims that he loves us and then looks at other than us?
Prophet Muhammad (PBUH): The Voice Of Truth, Tawheed
With eyes as bright as the shining sun, a reality on the lips more brilliant than the light of the sun, a heart fresher than the flowers of the gardens of Yathrib and Taif, habits and morals more decent than the moonlit nights of the Hejaz, a mind brisker than the strong winds, a captivating tongue, a heart with heavenly light, firm determination like a trenchant sword and heavenly words on the tongue — such was Muhammad (peace be upon him) son of Abdullah, the Prophet who destroyed the idols which had separated brothers from brothers. He did not break only the idols of wood and stone but also broke the idols of wealth, indecent habits, and party spirit.
The only thing which the cowardly Quraish desired was money should be transferred from the hands of the nomadic Arabs to their own pockets. The only value which they attached to life was that in order to earn profit they should travel through the desert on the back of the camels undergoing extreme hardships and then return to their hometown Makkah, the same Makkah which was the city of idol-worship, and where money was the only thing which counted. Suddenly they heard a voice that shook their nerves. Their hopes were shattered. The world turned away its face from them saying: “The value of a man is not the same which you have assessed and the object of the creation of the people is not the same which you think it to be.” This was the voice of Muhammad (peace be upon him).
Banu Asad and Banu Tamim were so foolish and ignorant that they buried their daughters alive without any cause. There was no justification for their doing so except that it was a custom that had survived amongst them. They were opposed to the Divine will. They hated the beauty of nature. And then they heard a voice, which was expressive of deep love and sympathy for the people saying: “Don’t bury your daughters alive. Daughters are as good the creation of Allah as the sons. No human being has a right to deprive others of life. It is only Allah who creates the people and makes them die.” This was the voice of Muhammad.
The Arabs, in the pre-Islamic era, (Jahiliyah) were always fighting. They fought and shed blood for years on account of very trivial things. They killed their own brothers and then rejoiced and glorified themselves on it. To sacrifice their lives for the sake of their own ignorance was something very ordinary for them. The children cried and screamed and grew up in conditions that were not conducive to the creation of love or sympathy for anyone in their minds. In these circumstances, they heard another voice which said “What are you doing? You kill one another although you are all brothers because all of you have been created by Allah. Strife is something satanic. Peace and friendship are more beneficial for you. The blessing for which you fight can’t be achieved except through peace.” This, too, was the voice of Muhammad (PBUH).
During the period of Jahiliyah, the Quraish were known for haughtiness and egotism. They considered the non-Arabs inferior to themselves. Not only this but they did not consider the non-Arabs even human beings. Muhammad (PBUH) disliked this attitude very much. Addressing these proud people he said: “No Arab is superior to a non-Arab unless he is more pious. Whether you like it or not all human beings are brothers of one another.” There were oppressed, homeless, and helpless persons whose faces had been scorched by the hot winds. Society had discarded them and made their lives miserable. They were more humble in the eyes of the people than the particles of sand and their life had become extremely unenviable. And these were the true friends of the Prophet of Islam, just as the indigent and outcasts of the society were the friends of Jesus Christ and other great men of the world.
It was these very people for whose benefit the Prophet of Islam endeavored to prevent the establishment of a dictatorship, disallowed slavery, freed man from the bondage of his fellowmen, and established the public treasury so that all might benefit from it without any discrimination. He directed the efforts of the people toward public welfare. He insisted on the Quraish, who were his kinsmen, at every step, that they should improve their conduct, do good deeds, and keep their attention directed wholeheartedly to Allah, who has united the scattered creation into a single whole. However, the Quraish instigated the ignorant persons as well as their own children to stone and ridicule him. The helpless, oppressed and homeless slaves among whom one was Bilal, the Muezzin of the Prophet, were over-joyful when they heard this: “All human beings are fed by Allah. He likes him most who is more helpful to His creatures.”
Those who were his enemies and stoned and ridiculed him heard these animated Divine words: “And by the mercy of Allah, you (O Muhammad) dealt with them gently. And had you been severe and harsh hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them, and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).” (Qur’an: 3:159) This was the voice of Muhammad.
The following pure words were imprinted on the minds of those who were endeavoring in the path of Allah for a better life, and were ready to support him (Muhammad) in his campaign against idol worship and evil-doing, and were afraid lest their rights and good conduct might be wasted in the battlefield. “Remember! Don’t be treacherous. Don’t commit a breach of trust. Don’t kill either a child or a woman or an old man or a monk in a monastery. Don’t burn a date palm tree and don’t cut any tree nor pull down a building.” This voice was the voice of Muhammad. After hearing this heavenly voice from Muhammad, his Companions spread it in all the four corners of the world. They covered powerful rulers and kings with this voice, established brotherhood amongst human beings and strung them in one faith, and created the relationship between man and God.
The shade of Muhammad (PBUH) spread so much that the entire Old World came under it and the land from the east up to the west began producing the fruits of goodness, knowledge, peace, and friendship. The Prophet of Islam stretched his hand and sowed the seeds of friendship and brotherhood throughout the world. That hand is still stretched and is busy sowing the seeds. Hence, there is no part of the world wherein the followers of Muhammad (PBUH) are not found. One of them may be in Pakistan and the other may be in Spain, but in spite of this, both of them are treated to be under one and the same standard.
The Prophet provided honor and respect to the Orientals which is even now a shining crown on their heads. This voice of the Prophet was a call for human brotherhood. It stopped the hands of the rulers from reaching the property of the subjects and gave equal rights to all human beings. In his religion there is no discrimination between a common man, a ruler and a subject; an Arab and a non-Arab, because all human beings are the slaves of Allah and it is He who provides sustenance to all of them. This voice emancipated women from the oppression of men, freed the laborers from the injustice of the capitalists, and delivered the servants from the degradation of submission to their masters. As opposed to Plato and other philosophers, who deprive the workers of their social rights on account of their mean occupation and have divided the society into many grades, the Prophet of Islam made all human beings participate in the affairs of government. He also disallowed usury and exploitation of one man by another.
Al-Hawqalah Dhikr To Seek Allah’s Help
The four phrases – Subhan Allah, Alhamdulillah, La ilaha illAllah, Allahu Akbar – and the Hawqalah – La hawla wa la quwwata illa billah – together encompass Tawheed (worshipping Allah alone) and Qadr (Pre-Decree).
Ibn Abu Awfaa said, a man came to the Prophet (peace be upon him) and said, “I cannot learn the Qur’an, so teach me something that will suffice me. He said, Subhan Allah, walhamdulillah, wa la illaha illAllah, wallahu Akbar, wa La hawla wa la quwwata illa billaah…” (Abu Dawood, No. 832; An-Nasa’i 2/143)
A servant does not have the means to repel harm or the ability to attain goodness except by Allah’s Will. A servant cannot change disobedience to obedience, sickness to health, weakness to strength, deficiency to perfection except by Allah’s help. He does not have the ability to take care of his affairs or realize any of his goals except by Allah’s help. What Allah Wills will happen and what He does not Will will not happen. The affairs of creation are tied to His Decree and Pre-Destination.
La hawla wa laa quwwata illa billah is a weighty phrase that means being sincere to Allah alone in asking for help. Just as the phrase of Tawheed: La ilaha illAllah means being sincere to Allah in worship.
Worship is the goal which is connected to Allah’s Worship (Uloohiyyah) and asking for help is the means which is connected to Allah’s Lordship (Ruboobiyyah).
Ibn Taymiyyah mentions in Istiqamah (2/81) that many people wrongly use La hawla wa laa quwwata illa billah in situations of calamity and say it out of fear, and not out of patience. The Hawqalah is a phrase to seek help and not a phrase of calamity. (The phrase of calamity is Inna lillahi wa innaa ilayhi raaji’oon, which means “To Allah we belong and to Him is our return.”)
Ibn Abbas defined La hawla wa laa quwwata illa billaah as:
“We have no ability to act in obedience except through Allah and we have no power to leave disobedience except through Allah.”
Ibn Taymiyyah mentions that the reason behind saying the Hawqalah after the mu’adhhin says “come to prayer/come to success” is to seek Allah’s help in performing the prayer.
Faith And Trust In Allah
THE Holy Qur’an says: “If Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things. And He is the Irresistible (Supreme) above His slaves, and He is the All-Wise, Well-Acquainted with all things.” (6:17-18)
We must have strong and deep faith and trust in Allah. Allah knows everything and He is with us wherever we are. He has power and might. He is Wise and Merciful. We should trust in Allah in all situations, whether happy or sad, whether successful or confronted with difficulties and problems.
Ibn Abbas (may Allah be pleased with him) reported: “I was (once) behind the Messenger of Allah (peace be upon him) when he said to me, ‘Boy, I teach you (a few) words: Remember Allah, and He will protect you. Remember Allah – observing His commands and avoiding His prohibitions -, and you will find Him close to you. When you have to ask for something, ask of Allah. When you seek help, seek Allah’s help. Believe firmly that if all the creation desires to benefit you in anything, they can never benefit you, but that which Allah has decreed for you. If they all unite to harm you, they will not be able to harm you in anything, but that which Allah has decreed for you.” (At-Tirmidhi)
These are important words. They are part of our faith as Muslims. We believe in one God. We are the people of Tawheed (monotheism). Tawheed affects our lives, our personalities, and our behavior. It gives us the following:
Dignity And Self-Esteem
A believer in Tawheed knows that Allah alone is the possessor of all power and none besides Him can benefit or harm a person, provide for his needs, give or take away life, or wield authority or influence. This makes a person independent and highly dignified. Such a person would not disgrace himself by bowing in homage to any creature or begging anyone else. Such a person is not overawed by any person’s greatness. A person of Tawheed has great determination, patience, and perseverance. He is unshaken by any difficulty. He relies on Allah and places his trust in Allah. When such a person makes up his mind and obeys Allah’s commands, he has full confidence in the support of the most powerful Lord.
Modesty And Humbleness
A believer in Tawheed knows that Allah is the ultimate power and only Allah controls everything. Whatever one has is given by Allah. Allah can take away just as He can give. He knows that whatever happens in this world, big or small, good or evil, advantage or disadvantage, success or loss, increase or decrease, life or death, richness or poverty, health or sickness, everything happens by the will of Allah. A believer in Tawheed cannot be arrogant and self-conceited because he believes that his merits or achievements are not due to his own worth, they are gifts from Allah. Such a person is always thankful to Allah and recognizes how much he depends upon Allah.
The believer in Tawheed is always morally upright. All his standards come from one and the same authority, the authority of Allah. He does not have double or multiple standards. There is only one Lord and He treats all people equally.
Ultimate Peace
The belief in Tawheed purges the mind of jealousy, envy, and greed, and keeps away the temptation of resorting to the base and unfair means for achieving success. The believer has faith that everything is in the hand of Allah. Honor, power, reputation, authority, and everything are under His control and He gives to whomsoever He wills. The duty of the human being is to struggle, to do good, and to trust in Allah.
The Prophet’s Acts Of Worship During Hajj
HE is the role model, we take our rites of Haj from him – the Prophet of Allah, peace and blessings of Allah be upon him. His educating and leading the pilgrims, as well as caring for his wives and household did not prevent him from worshiping Allah, or from showing his absolute submission to Him. This attitude took various forms, and here are some of the most significant examples:
Reaffirming Tawheed
Tawheed (Islamic monotheism) is the first fundamental principle of Islam that the Prophet (peace be upon him) affirmed and fostered. This was very much evident in his conduct while performing Haj. It was in his recitation of Talbiyah (saying Labbayka Allahumma labbayk), which is now like a symbol of Haj. It means that the act of Haj is offered to Allah, and Allah alone, without associating any partners with Him. The Prophet (peace be upon him) continued to recite Talbiyah from the moment he began the ritual, and until he had thrown pebbles at Jamratul-’Aqabah (Aqabah stone) on the Day of Sacrifice (i.e. Eid day).
Moreover, the Prophet (peace be upon him) observed strict devotion to Allah in all his deeds. He always asked Allah to help him avoid hypocrisy and showing-off. Anas (may Allah be pleased with him) reported that he heard the Prophet (peace be upon him) say: “O Allah, make my Haj (pilgrimage) free of hypocrisy and showing-off.” (Saheeh Muslim)
While he was on the hills of Safa and Marwah, the Prophet (peace be upon him), supplicated to Allah as narrated by Jabir, “The Prophet (peace be upon him) began by ascending As-Safaa until the Ka’ba was visible to him, then he faced Qiblah and said ‘Laa ilaaha illAllah, Allahu Akbar’ (There is no god worthy of worship but Allah, Allah is the greatest) and said, ‘There is no god worthy of worship but Allah, the One, there are no associates to Him; He is the Master of the universe, to Him we give thanks, He is the Omnipotent; there is no god worthy of worship but Allah, the One… ‘He repeated this three times until he reached Al-Marwah, where he did the same as he did on As-Safa.” (Saheeh Muslim)
The Prophet (peace be upon him) supplicated Allah on the Day of ‘Arafah saying as narrated in an authentic Hadith, “The best invocation is performed on the Day of ‘Arafah, and the best supplication ever offered by me or by previous prophets is: ‘There is no god worthy of worship but Allah, the One, there are no associates to Him; He is the Master of the universe, to Him we give thanks, He is the Omnipotent; there is no god but Allah, the One.’” (Sahih Muslim)
Repudiating the polytheists and their acts
In many of the Haj rituals, the Prophet (peace be upon him) insisted on acting differently from the polytheists and on following in the footsteps of our revered Patriarch Prophet Ibrahim (peace be upon him). This attitude culminated in his rejection of their actions in the sermon he delivered on the Day of ‘Arafah. “All Jaahiliyah (pre-Islamic) traditions lay trampled under my feet,” the Prophet (peace be upon him) declared. (Sahih Muslim)
Some of the most important rituals that the Prophet (peace be upon him) insisted on changing are as follows:
Talbiyah: The polytheists used to associate other gods with Allah when they said “Except one associate; he is yours; you own him and whatever he owns.” (Al-Bukhari)
The Prophet (peace be upon him) made Tawheed pure, and cast away the association of other gods with Allah, repudiating such practice.
Another example of the Prophet’s (peace be upon him) insistence on acting differently from the polytheists is seen in his stopping with the pilgrims at ‘Arafah, unlike the Quraish who used to stop at Muzdalifah, saying: “We do not perform Al-Ifadah (departure) except from Haram.” (Al-Bukhari)
Supplication and humility before Allah
Supplication (Du’a) has a special status in Islam as it aims at expressing total submissiveness, surrender and humility to Allah. The Prophet (peace be upon him) said: “Supplication is worship.” (Abu Dawood)
He would supplicate Allah, the Almighty, while in Tawaf, and while standing on the hills of Safa and Marwah. He also made lengthy supplications on the Day of ‘Arafah, riding on his camel’s back, raising his hands close to his chest as if he were an humble slave begging for Sadaqah (charity). He would remain in that condition from the moment he had chosen the spot at which he would stop after Salah (prayer) until sunset. He also did the same at Al-Mash’ar Al-Haraam (the Sacred Monument) in Muzdalifah right after he had offered the Fajr (dawn) prayer and almost until sunrise. (Al-Bukhari)
On the Days of Tashreeq, and when he had thrown pebbles at the first two Jamarat (ramy), he would face Qiblah, raise his hands, and make a prolonged supplication. (Al-Bukhari and Muslim)
The Prophet’s acts of worship during Haj – II
The Fruits of Hajj
THERE is no doubt that Hajj has a great sublime effect on Muslims. During Hajj, more than two million Muslims stand in one place and share one aim, call upon One Lord, and follow one Prophet. It connects those millions with all prophets from Prophet Ibrahim and his son Prophet Isma’il (peace be upon them all) until Prophet Muhammad (peace be upon him). Hajj also links people with the Hereafter with the full hope of their sins be forgiven and go back to their homes with clean slate.
Hajj creates a sense of connection with all of the prophets (peace be upon them) from our forefather Ibrahim who built the Ka’bah to our Prophet Muhammad (peace be upon him) who respected the sanctity of Makkah. When pilgrims visit the sacred places and perform the rituals, they remember the visits of those noble prophets to this sacred place.
The whiteness of (male) pilgrims’ clothes is a sign of inward purity, cleanness of heart, and the purity of the message. This means that pilgrims should put aside all adornment and should show humility, and their clothes are a reminder of death when the deceased is shrouded in similar clothes. So it is as if pilgrims were preparing to meet Allah.
Assuming ihram at the miqat is a physical expression of worship and enslavement to Allah and of submission to His commands and laws. No pilgrim can pass it without entering ihram because it is a command from Allah and a law that He has prescribed. This confirms the unity of the Ummah.
Hajj is the symbol of tawheed (Oneness of God) and takes on meaning from the first moment the pilgrim enters ihram. Jabir ibn Abd Allah described the Hajj of the Prophet (peace be upon him): Then he started to say the words of tawheed : “Labbayka Allahumma Labbayk …. (Here I am, O Allah, 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). (Muslim)
When all the people come together at Arafat and elsewhere, with no differentiation between them, this is a reminder of the Hereafter. All of them are equal in this place and no one is better than anyone else.
Hajj is a symbol of unity, because Hajj makes all people alike in their deeds, rituals, direction of prayer, and the places they visit, and the men are also the same in their clothing. So none are better than others, be they kings or servants, rich or poor. All are the same.
There is unity of feelings, unity of rituals; unity in purpose, unity in action, unity in words. The Prophet (peace be upon him) is reported to have said , “O mankind, there is no superiority for an Arab over a non-Arab, or for a non-Arab over an Arab, or for a white over a black, or for a black over a white. All of you are descended from Adam and Adam has been created from dust of the ground.” (Ahmad)
During the Hajj, more than two million Muslims all stand in one place, the men wearing the same type of clothes.
All the pilgrims share one aim, call upon one Lord, and follow one Prophet. What unity can be greater than this?
Hajj trains Muslims to be content with simple clothing and accommodation.
Hajj illustrates the importance of Muslims coming together and establishing harmony.
While we usually see people traveling by themselves, during Hajj we see people coming in groups. It also helps people get to know the situation of the Muslims from around the world.
Surah Ikhlas Aur Wahdaniyat
Hajj And Tawheed
Allah, the Almighty says in the Holy Qur’an, “And whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts.” (22:32)
Respecting the signs of Allah means inculcating Tawheed in each and every act of worship in its full magnitude, so that one may gain Taqwa. It is now the blessed season of Hajj, when people travel long distances to perform this noble task. Therefore it is up to the person that this act becomes an act of worship and not just a tiring journey, with no spiritual benefits. This act must coincide with the divine saying of our God “The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarreling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.” (2:197)
One must undertake this journey to gain the tremendous reward mentioned in the following Hadith..
“He who came to this House (the Ka’bah) (with the intention in performing Hajj) without speaking or committing indecencies, would return (free from sin) as on the day his mother bore him.” (Muslim, 2/3129)
This is the one chance for a person to display before Allah, his humility in the utmost sense in words, action and appearance. This is the main purpose of his creation. Allah, the Most Gracious, the Most Merciful says in the Qu’ran : “And I have not created the jinn and the men except that they should worship Me.” (51:56) Here worship means showing humility or being humble.
Before commencing the journey one must do some brain-storming. Like one must ask themselves, what are the internal per-requisites one must instill before saying, “ Here I come O! Allah”? Is our Hajj in accordance to the Sunnah of our beloved Prophet (peace be upon him)? Does it fulfill the demands of Tawheed? What is the connection of ‘Laailaha Illallah’ and the Talbiya which one repeats over and over again in Hajj?