The Ultimate Muslim Warriors

Fearing not the blame of any blamer

Posts Tagged ‘Ihraam

Advice For Those About To Perform Hajj

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

[Our Group - Click Here]

These are some pieces of advice and useful points which I offer to our brothers about to make Hajj.

Firstly. The pilgrim must fear his lord by obedience to Him, and must be very careful not to fall into that which Allaah has forbidden as Allaah ta’la says:

“For Hajj are the months well-known. If anyone undertaken that duty therein, let there be neither obscenity nor wrangling in the Hajj.” [Surat-al-Baqarah ayah 197]

And the prophet said: “He who performs Hajj and does not speak obscenely or commit evil then he returns from his sins just as the day his mother gave birth to him”, and if he did so then his Hajj would be accepted and Rasoolullaah said: “The accepted Hajj – there is no less a reward for it than Paradise. (1) So he must be aware of what many are affected by because of their ignorance or misguidance:

(A) Directing any form of worship to other than Allaah (shirk). And we have seen many of the people falling into shirk – like praying fro the removal of distress or aid from the Prophets and the pious instead of from Allaah alone, and their taking oath by them in veneration of them – so by their actions they completely nullify their Hajj. As Allaah ta’ala says (Soorat-ul-Zumar ayah 65)

“If you were to join gods with Allaah, truly fruitless will be you work (in life).”

(Some men shaving off their beards – as it is a sinful deed – and doing it involves four separate sins – as I have explained in ‘The Original’.

(C) The wearing of gold rings by men – and this is Haraam – even more so those which are known as wedding-rings as that includes the further sin of imitating the Christians.

Secondly. Everyone who intends to make Hajj and has not brought the sacrificial animal (Hadee) with him (2) then he should intend to perform Hajj of Tamattu’ [see the Glossary] – as the Prophet ordered his companions to do in the end, and as he became angry when some did not immediately carry out this order to change the intention from Hajj to an ‘Umrah and he said: “I have entered the `Umrah into the Hajj until the Day of Resurrection”, and when some of the Companions asked whether he had done that only for that year or forever, the Prophet joined his fingers together and said: “I have entered the ‘Umrah into the Hajj until the Day of Resurrection, not just for a time, rather forever. (3) And because of this he ordered Fatimah and also all his wives – may Allah be pleased with them all – to leave the state of ihram after finishing the ‘Umrah, and therefore Ibn ‘Abbas used to say: Whomsoever makes tawaf of the House – then he has left ihram – the Sunnah of your Prophet – even if you are averse to it. (4) So everyone who has not brought the sacrificial animal with him, should call out that he is going to make ‘Umrah – in the three months of Hajj, and he who has declared his intention to do Hajj Mufrad (Hajj on its own) or Hajj Qaarin then hears of the Prophet to change it ‘Umrah – then he should quickly obey even after reaching Makkah and Sa’ee between Safaa and Marwah – then he should leave the state of ihram – then declare the intention for Hajj on the Day of Tarwiyyah – the 8th of Dhul Hijjah.

“O you who believe! Give you response to Allaah and His Messenger, when He calls you to that which will give you life…”[Soorat-ul-Anfal ayah 24].

Thirdly. You must not leave off staying the night at Mina on the night before ‘Arafah as it is obligatory (waajib) – the Prophet did it and ordered it with his saying: “Take from me your rites of pilgrimage.” And you must also stay the night at Muzdalifah until you pray Fajr prayer, and if you miss this staying then you must at least pray Fajr there – as that is even more obligatory – rather it is one of the rukn (pillar) of Hajj according to the most correct saying according to the scholars – except upon the woman and the weak – for it has been allowed for them to leave after half of the night has passed.

Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet said: “If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands. [Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim]. And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.

Fifthly. The people of knowledge should teach the pilgrims the rites of Hajj and its commands according to the Book and the Sunnah whenever meeting with them, and that should not stop them from calling to Tawheed which is the essence of Islaam and was the reason for sending of the Prophets, and the sending down of revealed books, as most of the people whom we have met – even some of those who are supposed to be seeking knowledge – we have found to be in complete ignorance of the real meaning of oblivious to the necessity of the return of the Muslims – upon their differing madhabs (schools of thoughts) and various parties – to unification and joining ranks upon the basis of the Book and the Sunnah, – in belief (Aqeedah) and Regulations (AHkaam) and transactions, and behaviour, and politics and economic affairs and all other aspects of life. And they must remember that any voice raised or any movement made to reform which is based upon any foundation other than this firm splitting and weakening of the Muslims – and will increase their shamefulness and humiliation – and the present state of affairs is the greatest proof of that – and Allaah is the One Whose help is sought.

And there is nothing wrong with debating in the best way – when required, as the kind of argumentation that is forbidden in Hajj is useless argument which is also forbidden outside Hajj, just like the evil-doing that is forbidden in Hajj – for that is not the debating which is commanded in Allaah ta’ala’s saying [Soorat-un-Nahi aya 125].

“Invite (all) to the way of your Lord with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious…”

However, it should be noticed that if it appears that there is no benefit in the discussion because of the other persons blindly sticking to his madhab or own opinion – and if he were to continue then there is fear of going into that which is not permissible – then it is better to leave that argument with him as the Prophet said: “I am a claimant for a house in the outskirts of Paradise for one who leaves off arguing even if he is in the right…(6)

  • Footnotes:

1. Reported by Bukhaaree, AHmad, An-Nasaa’ee & Ibn Maajah from Abu Hurairah – may Allah be pleased with him. See ‘Silsilat-ul-Ahadeeth-us-Saheehah’ (no. 1200) and ‘Al-Irwaa’ (no. 769).

2. As is the case with most pilgrims these days – and it is very rare for one of them to bring the sacrificial animal along with him as the Prophet did. So he who does so, then there is no blame upon him – however one who does not bring it with him and still does Hajj Qaarin or Faarid – then he has gone against the Prophet’s action and his command – even though the people may be averse to this point. As Ibn Abbas said- reported by Muslim (4/58) and AHmad (1/278,342).

3. See ‘SaHeeh Abi Dawud’ (nos.1568 and 1571).

4. And his basis for saying that is the saying of the Prophet: Verily Allaah has entered the ‘Umrah into this Hajj of yours, so when you come – then he who has made tawaaf of the House and between Safaa and Marwah – then he has become Halaal (left iHraam) except he who had the sacrificial animal with him. (Sahih A.D., nos.1573, 1580).

5. And that does not negate what is narrated from ‘Umar and others that Hajj Mufrad is better because of what I have stated in the Original. And I have found also that Ibn Taimiyyah explains that to mean singling out ‘Umrah in his journey and Hajj in his journey. See Majmoo al-Fataawaa, Vol.26, as it is important.

6. Hasan hadith. See ‘Saheeh ul-Jaami us-Sagheer’ (no.1477).

Avoided Acts That Are Permissible

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah
(swt), the Most Beneficent, the Most Merciful

[Our Group - Click Here]

And the one who is inviting to the truth should always make things easy for the people in general and the pilgrims in particular as this making things easy is one of the principles of the kind of Sharee’ah – as is known – as long as there is no text against the point, for when there is a specific text then it is not permissible to make things easy by opinion. And this is the just and middle way which it is binding for every caller to the truth to adopt. And there is no need to take any notice to the people’s objecting after that and saying: He is too strict, he is too lenient.

And there are various actions which are permissible for the pilgrims which they have become used to avoiding due to some people’s fatawa going against the aforementioned principle. So I decided to make note of those:

1. Bathing, without need to because of (e.g.) wet dreams (iHtilaam), even if it involves rubbing the head – as it is authentically reported from the Prophet in Bukhaaree and Muslim and others from the narration of Aboo Ayyoob (RH). (7)

2. Scratching the head, even if some hair falls out as shown by the preceding hadith of Aboo Ayyoob – and it is the saying of Shaikhul-Islaam Taimiyya (RH).

3. Cupping/Blood-letting (iHtijaam) even if some of the hair is shaved off in the place required, as the Prophet had it done on the center of his head while in ihram – and that is not possible without shaving some of the hair. And this is also the saying of Ibn Taymiyyah – and the Hanbali scholars also – however, they say that he must make a sacrifice to make up for it, and they have no proof of this. Rather that is rejected by the Prophet’s cupping – and had he made a sacrifice because of having done that then the narrator would have reported that – and his not having done so shows that it did not happen – so the correct position is the saying of Ibn Taymiyyah (RH).

4. Smelling sweet smelling plants and pulling off broken nails – and there is narrations about that mentioned in ‘The Original’.

5. Taking the shade of a tent, or upheld garment – as this is proven from the Prophet, and in the same way using the camel-litter in the old days or an umbrella or car – even sitting inside – these days. And making it obligatory to make up for that with a sacrifice is a harshness for which there is no proof, rather there is no difference between seeking the shade of a tent which is proven from the Sunnah and seeking shade from the camel-litter – and its like, and this is a narration from Imaam AHmad as occurs in ‘Manaar us-Sabeel’ (1/2460). And what some people do regarding removing the roofs of their cars is entering into religion something that the Lord of the worlds has not allowed.

6. Wearing a belt around the izaar and tying it when necessary, and wearing rings – as occurs in some narrations. And like it is wearing a watch or spectacles and money-pouch around the neck.

All of those things fall under the aforementioned principle – furthermore some of them also being supported by hadith from the Prophet, or by narrations from the Companions – and Allaah ta’ala says: [Soorat-ul-Baqarah ayah 185].

“He (Allah) intends every facility for you, He does not want to put you into difficulties.”

And all praise is for Allaah Lord of the worlds.

  • Footnotes:

7. And it exists in the Original in its complete form (pg. 28) and is reported in [[Irwaa al Ghaleel]] #1019 and Saheeh Abi Dawood #1613.

Innovations of Hajj, Umrah and Visiting Medina

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

[Our Group - Click Here]

And I decided to add an appendix, setting forth the innovations regarding Hajj and visiting Madinat-ul-Munawwara, and Bait-ul-Maqdis (Jerusalem) (118) as many people do not know these things and so fall into them – so I wished to advise them by explaining and warning them against these things – as Allaah the Blessed and Exalted does not accept any action unless it fulfils two conditions:

Firstly: That it done sincerely for the Face of Allaah, the Honored, the Exalted.

Secondly: That it is correct – and it is not correct until it is in accordance with the Sunnah, not at variance with it – and as the people of knowledge have agreed – everything claimed by the people to be part of worship which Rasoolullah did not prescribe by his saying, nor drew nearer to Allaah by performing it – then that is at variance with his Sunnah as his Sunnah is of two kinds:

(a) Sunnah of action (Sunnah Fi’liyyah – actions which he did) and
(b) Sunnah of neglect (Sunnah Tarkiyyah) – acts which he did not do)

As for those things pertain to worship, the Prophet did not do – then it is from the Sunnah to leave them – for example: calling Adhaan for the ‘Eid prayers and for burying the dead, even though it is a means of making mentioning of Allaah and glorifying Him, it is not permissible do it as a means of drawing nearer to Allah, the Exalted, the Glorious – and that is only because it is something which Rasoolullah refrained from doing – and this point was understood by his companions – so they often warred against innovation in general – as is mentioned in its proper place – and Hudhaufah ibn al Yamaan said: “Every worship that has not been done by the companions of Rasoolullah, then do not do it.” And Ibn Mas’ood said: “Follow (the Sunnah) and do not innovate, and that is enough for you – stick to the old way.”

So how fortunate is the one to whom Allaah gives the good fortune of making his worship sincerely for Him and following of the Sunnah of His Prophet in it – not mixing it with innovation – for such a one then let him have good tidings of Allaah’s acceptance of his obedience – and his admission to His Paradise. May Allah make us those who bear the word and follow the best of it.

And you should know that these innovations are traceable to the following factors:

(i) Weak (da’eef) Ahaadith – which are not permitted to be used as evidence, nor is it, according to your saying, permissible to act on them – as I have explained in the introduction of ‘Sifat-Salaat un-Nabee’ (The Prophet’s Manner of Prayer) – and this is the position of a group of the people of knowledge – from them Ibn Taimiyya.

(ii) Fabricated (maudoo’) Ahaadith – or narrations which have no basis – some scholars remaining unaware of their true nature – and therefore basing religious verdicts upon them – their being the core of innovation and novelties!

(iii) The decisions of some scholars or their regarding certain things to be commendable – especially the later scholars – not basing these on any proofs (from the Qur’an or Sunnah), rather treating them as indisputable matters – until they become Sunnahs adhered to and followed. And it will not remain hidden from one who has insight into his religion – that it is not correct to follow such things -as nothing is part of the Sharee’ah except what Allaah has prescribed – and it is enough for the one who makes something desirable – if he is mujtahid – that it is permissible for him to act according to what he sees as desirable – and that Allaah will not punish him for that – But as for other people taking that as something prescribed and as Sunnah – then not definitely not! And how can that be when some of these things conflict with the Sunnah – as will be noted later of Allaah wills?

(iv) Customs and superstitions which have no evidence from the Sharee’ah, and are not even supported by the intellect – even if some ignorant people act upon them and take them to be part of the sharee’ah – sometimes finding support from others – sometimes from some people claiming to be from the people of knowledge – and actually having their appearance.

Then you should know that the danger of these innovations is not of one level – rather they are of different degrees. Some of them being clear shirk and kufr – as you will see, and some of them are less than that – however, you must be aware that the slightest innovation that someone brings into the religion is haraam (forbidden) after it is exposed as an innovation – as there is no innovation that is only makrooh (disapproved), as some people think – and how can that be when Rasoolullah said: “Every innovation is a going astray. And every going astray is in the Fire”. That is the one who does it.

And Imaam ash-Shaatibee has fully explained this point in his important book ‘Al I’tisaam’ – and because of this the innovation is something very dangerous – and most people remain heedless of this, except for a small group of the people of knowledge and enough as a proof of the seriousness of innovation is the saying of the Prophet : “Verily Allah has refused to admit the repentance of anyone committing an innovation, until he gives up the innovation”. Narrated by Tabraanee and ad-Diyaa-ul-Maqdisee in ‘al Ahaadith ul-Mukhtaarah’ and others – with saheeh isnaad – and was declared by al-Mundharee to be hasan.(119)

And I complete this with word of advice which I convey to the readers from a great Imaam from the first scholars of the Muslims – Shaikh Hasan ibn ‘Ali al Barbahaaree – one of the companions of Imaam Ahmad – and died in the year 329 H, he – may Allaah be please with him – said: “And beware of the smallest of the newly-invented matters, as the small innovations due to repetition become large innovations, and in that way every innovation introduced in this Ummah began as a small innovation – resembling something correct and thus is the one who falls into it enticed – then he is not able to leave it – some of it grows and becomes part of the religion, practiced as such. So examine – may Allaah have mercy upon you – everything that people of your time say and do not made haste (in accepting it) until you ask and find out: Did any of the companions of the Prophet or any of the people of knowledge speak about it? So if you find a narration from the, then accept it and do not leave it for anything – and do not prefer anything- and do not prefer anything over it and thus fall into the Fire. And you should know – may Allaah have mercy upon you – that a worshipper’s Islaam is not complete until he is follower (of proof), consenting and submitting (to the Truth). So whoever claims that anything remains of Islaam which the companions of Rasoolullah did not fully explain to us – then he has invented a lie against them, and that is enough for him that he has reviled them – so he is an innovator, misguided and misguiding, introducing into Islaam what does not belong to it.”

I (Al-Albaani) say : And may Allah have mercy upon Imaam Maalik who said : “The last part of this Ummah will not be corrected except by that which corrected its beginning, so that which was not part of the religion then – is not part of the religion today.”

And may Allah send blessing upon our Prophet who said : “I have not left any thing that will draw you nearer to Allah – except that I have enjoined it upon you. And I have not left anything that will take you away from Allah and draw you to the Fire except that I have forbidden it for you.”

And all praise is for Allaah by Whose blessing Good actions are completed.

  • Footnotes:

118. May Allaah return it and the rest of the Muslim land to them, and may Allah inspire them to work with the rulings of the religion.

119. See ‘Silsilat-ul-Ahaadeeth as-Saheehah’ (no.1620)

[Site admin: For convenience of better timing the list of innovations have been shifted from the appendix and placed under the topics related to them] 

Assuming Ihraam

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah
(swt), the Most Beneficent, the Most Merciful

[Our Group - Click Here]

 

  • Assuming Ihraam:

(Ihraam is the state entered into at the Meeqat in which certain acts and types of clothing are forbidden).

1. It is mustaHabb for anyone going for Hajj or ‘Umrah to take a ghusl (bath) for ihraam – even if a woman is in her period or in after-birth confinement.

2. Then the men may wear whatever clothes he wishes that are not made in the shape of the body – and these clothes are called by the fuqahaa (religious scholars) “ghair al mukheet (unstitched)”. So he wears a ridaa (upper garment) and izaar (lower garment) or whatever, and sandals or any footwear that does not cover the ankle-bone.

3. He does not wear a hat or an ‘imaamah (turban) or anything like that which fits onto and covers the head – this referring only to men. As for the women – she does not remove anything of the clothes that are prescribed for her in the Shari’ah, except that she should not tie on the niqaab(8)(face-veil) or the burqa’ or the lithaam (lower face cover, up to the eyes) or handkerchief and she should not wear gloves(9). And the Prophet said: “The muHrim should not wear the shirt, or the ‘imaamah, or the hooded cloak, or trousers, or garment touched by wars (dyes with saffron) or saffron; or leather socks – unless he cannot find sandals) then in that case he may wear leather socks), (10)” and the Prophet said: “The woman muHrim should not affix a face veil and should not wear gloves (11). And it is permissible to for the women to cover her face – even if it touches her face according to the correct opinion – however, she should not tie it on, as Ibn Taymiyyah says.

4. He may put on the clothing of iHraam before the meeqat even in his own house as the Prophet and his Companions did. And this makes it easier for those making Hajj by aeroplane for whom it is not possible to put on iHraam at the meeqat – so it is permissible for them to embark on the plane in iHraam, but they do not make the intention of iHraam until very shortly before the meeqat – in order that they do not go past the meeqat without iHraam.

5. He may use body oil and perfume himself with any perfume he please which was has odour but not colour, however, women use that which has colour not but no odour – and all this to be before he makes intention of iHraam at the meeqat – after that is Haraam.

  • Ihraam and Niyya (intention):

6. So when he comes t the meeqat it becomes waajib (obligatory) for him to assume iHraam – and the mere wish and intention to perform Hajj is not sufficient as that has been with him since leaving his own land – rather he must perform by word and action what will cause him to be muHrim. So when he recites `talbiyyah’ intending to enter into iHraam then his iHraam is concluded – as agreed upon by the scholars.

7. And he does not say anything more than the talbiyyah such as their saying: “O Allah, I intend to make Hajj or `Umrah so make it easy for me and accept it from me…” as none of this is reported from the Prophet – just like speaking with the intention for wudoo and salaat and Fasting – all of this being from the newly invented matters and is well-known the Prophet said: “…for every newly invented matter is an innovation, and every innovation is a going astray and every going astray is in Hellfire.” [Tirmidhee - saHeeh]

  • The Meeqaats:

8. The meeqaats (places for assuming iHraam) are five: Dhul Hulaifah, Al-Juhfah, Qarn-ul manaazil, Yalamlam and Dhaatu `Irq. They are for those who live there and those who pass by them intending Hajj or ‘Umrah. And he whose house is nearer than them to Makkah then he makes iHraam from his house, the people of Makkah making iHraam from Makkah.

DHUL HULAIFAH is the place for the people of Madinah and is a village six or seven miles away – and it is the furthest meeqaat from Makkah – being ten riding stations away – or less depending on the route, there being many routes from there to Makkah as Ibn Taimiyyah points out. And it is called ((waadi ul `Aqeeq,)) and its masjid is called ((Masjid-ush-shajarah)) (mosque of the Tree), and there is spring there called `the spring of `Ali’ by the ignorant masses – believing that `Ali: killed a jinn there – and that is a lie.

And AL-JUHFAH is a village between Madinah and Makkah – about three travel stages away. It is the meeqat for the people of Madinah if they come by this route. Ibn Taimiyyah said: “It is the meeqaat for those who make Hajj from the direction of the west, like the people of Shaam (Greater Syria) and Egypt and the rest of the West. And it is today ruined and deserted, therefore the people now go into iHraam before it in the place called “Raabigh”.

And Qarn UL MANAAZIL – which is also called “Qarn-uth-Tha’aalib” is near Makkah – being a day and night’s journey away – and is the meeqaat for the people of Najd.

And YALAMLAM is a place two nights distant from Makkah, thirty miles away and is the meeqaat for the people of Yemen.

And DHAATU TRQ is a place out in the desert, marking the border between Najd and Tihaamah, being forty-two miles from Makkah. It is the meeqaat for the people of Iraq.

  • The Prophet’s order to perform Hajj ut-Tamattu:

9. So when he wishes to make iHraam and is making Hajj-ul-Qirran, having brought the sacrificial animal with him, he should say: labbaikallaahumma bi-hajjah wa umrah

(Here I am O Allah making Hajj and `Umraah). So if he hasn’t brought the sacrificial animal – and that is better – then he says talbiyyah for `Umrah only and that he must do, saying labbaikallaahumma bi-`umrah.

So if he has already made talbiyyah for Hajj only, he cancels that and makes it into an `Umrah – as the Prophet ordered that and also said: “I have entered the Hajj until the Day of Judgment” and he joined his fingers together (as in the Hadith that has preceded).

He also said: “O family of Muhammad – whoever from you makes Hajj, then let him say talbiyyah of an ‘Umrah in Hajj (12)” and this is At-Tamattu’ of `Umrah with Hajj.

  • Making condition:

10. And if he wishes when making talbiyyah he may state a condition to Allah fearing that which may prevent him (from completion of the Hajj) whether illness or fear – saying as the Prophet taught: allaahumma mahillee haithu habastanee

(O Allah my place is wherever you prevent me).(13) So if he does that and is then prevented or becomes ill – then he may leave iHraam of the Hajj or `Umrah – and there is no recompensatory sacrifice due upon him and he does not have to do the Hajj again, except and unless it was his first Hajj – then he has to repeat it.

11. There is no special prayer for iHraam, however if it is time for prayer before iHraam, then he should pray and then put on iHraam following the example of the Rasoolullah who put on iHraam after prying zuhr.

  • Prayer in waadee ul’aqeeq:

12. However he whose meeqaat is Dhul Hulaifah – then it is mustahabb for him to pray there, not for iHraam, but because of the place and its being blessed. As al-Bukhaari has narrated from Umar – may Allah be pleased with him – who said: “I heard the Rasoolullah say in waadi ul ‘Aqeeq:” “Someone came to me this night from my Lord and said: Pray in this blessed valley, and say `Umrah with Hajj (14)” And Ibn ‘Umar narrates from the Prophet: “…that he saw, when alighting for sleep at the end of the night in Dhul Hulaifah in the center of the valley, one saying to him: you are in the blessed stony ground.”(15)

  • Innovations Before Ihraam:

1. Abstaining from travel in the month of Safar, and abstaining from beginning any action such as marriage or building in it.

2. Abstaining from travel in the second half of the month or because the moon is positioned in the constellation of the Scorpion.

3. Abstaining from cleaning the house and sweeping it because a traveller is about to leave.

4. Praying two ra’kahs when leaving for Hajj – reciting in the first Surat-ul-Kaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying : “O Allaah I have gone out for You and am heading towards You…” then reciting Ayat-ul-Kursi and Surat-ul-Ikhlaas, and the Last two surahs – and other things which occur in certain fiqh books.

5. Praying four ra’kahs before leaving.

6. Reciting by the one intending Hajj of the end of Surah Al Imraan, Ayat ul Kursi, Surat uz-Zilzall a and Surat ul-Faatihah -when leaving the house – claiming that thus will all his problems of this world and the next solved.

7. Making Dhikr and Takbeer loudly upon the leaving or arrival of the pilgrims.

8. Giving adhaan upon departure of the pilgrims.

9. Conveying the covering for the Ka’bah and celebration upon clothing the Ka’bah. (120)

10. Some nations seeing off the pilgrims accompanied by music!

11. Traveling alone ‘taking only Allaah as companion’ as some of the Sufis claim!

12. Traveling without provisions claiming that is tawakkul (depending upon Allaah)!

13. Traveling in order to visit the graves of the Prophets and pious people.

14. A man making agreement with a married woman who is about to make Hajj and has no mahram, that he will be for her as a mahram. (121)

15. A woman taking a non-related man as her brother so that he can be a mahram for her – and then treating him as a mahram.

16. A woman traveling together with a group of trustworthy women – as they claim – without a mahram – and similarly traveling along with a man who is a mahram for one them – claming that he is mahram for all of them!

17. Taking a tax from the pilgrims intending to perform the obligatory duty of Hajj.

18. The traveler’s praying two ra’kahs every time he makes a halt and saying “O Allaah make my stop a blessed stop and You are the best of hosts.”

19. The traveler’s reciting every time he makes a stop Surat ul-Ikhlaas ten times, and Ayat ul-Kursi and the Ayah “WA MAA QADAROOLLAAHA HAQQA QADRIHI” once.

20. Eating onions from every land which he enters.

21. Going to a particular place intending good thereby and while not being recommended by the Sharee’ah, such as those places about which it is said: “In it is remnant of the Prophet”, as is said about the Dome of the Rock, and Mosque of the Footprint towards Damascus, and the tombs of the Prophets and pious.(123)

22. Unsheathing of weapons upon reaching Taabook.

  • Footnotes:

8. It is the face-cover worn upon the tip of the nose. And it is of different types. If she pulls it up to her eyes then it is called ‘Al-Waswasah’ or ‘Al-Burqa’. If she pulls it down to below the eye socket then it is ‘Al-Niqaab’, and if it is upon the end of her nose it is ‘Al-Lukfaam’. It is called the woman’s niqaab because it hides her colour of the niqaab (Lisaan ul ‘Arab 2/265-266).

9. Shaikh-ul-Islaam Ibn Taimiyyah says in his ‘Mansik’ (p.365): “And the gloves (Quffaazaat) are a covering made for the hand- like falconers wear….”

10. Shaikh-ul-Islaam Ibn Taimiyyah says in his ‘Mansik’: “And he should not cut them down to below the ankle, as the Prophet ordered with this to begin with, then made allowance for not doing do in ‘Arafaat, when allowed one not finding an izaar to wear trousers, and allowing one who does not find sandals to wear leather socks (khuff). This is the most authentic saying of the scholars”.

11. Bukhaaree and Muslim, Sahih Abi Dawud (no.1600).

12. Al-Ahadeeth-us-Saheehah. (no.24569).

13. Bukhaaree and Muslim, Saheeh Abi Dawud no. 155.

14. Bukhaaree and others

15. Sahih Abi Dawud, (no.1579), Mukhtasar Sahih ul Bukhaaree, (no. 761-762). Ibn Hajar says in ‘Fath-ul-Baree’ (3/311) – “This shows that the excellence of al-Aqeeq valley is like the excellence of Madinah are like prayer therein….”

120. And this innovation was stopped many years ago-al-hamdulillah-however the one after it remains in its place and in Al-Baajoorees explanation of Ibn ul-Qaasim (1/41) there occurs: “And it is forbidden to go for a pleasure trip to see the carrying of the Ka’bahs covering and the coverings of the Station of Ibrahim, etc.

121. And this and the one after it are some of the most wicked innovations because of what they contain regarding use of tricks to get around the Sharee’ah and the risk of falling into shameful actions as is obvious.

122. See 121.

123. And it is authentically reported from ‘Umar – may Allaah be pleased with him – that he saw some people while on the way to Hajj going to a certain place, so he said: What is this? So it was said: A place where Rasoolullah prayed. So he said: In this way where the People of the Book destroyed. They took the places connected with there Prophets as a place of prayer. Whomsoever of you reaches such a place at the time of prayer then let him pray, otherwise he should not do so.

Written by al Muddaththir

January 27, 2005 at 1:19 pm

The Farewell Tawaaf (Tawaaf Ul Wadaa)

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

[Our Group - Click Here]

  • The Farewell Tawaaf (Tawaaf Ul Wadaa):

130. So when he has finished all that he has to do and has decided to travel then he has to make a farewell Tawaaf of the house, as Ibn ‘Abbas narrated: ‘The people used to head off in every direction and so the Prophet said: “None of you should depart until he makes as his last act Tawaaf of the House.”(112)

131. And the menstruating woman was at first ordered to wait until she became clean of it in order to make Tawaaf ul Wadaa’ (113) then it was permitted for her to leave without waiting according to the hadith of Ibn ‘Abbas: “That the Prophet gave concession for the menstruating women that she should depart before (Farewell) Tawaaf as long as she had made Tawaaf of Ifaada.”(114)

132. And he may carry away with him whatever he can of Zamzam water because of the blessing therein, as: “Rasoolullah used to carry it with him in water skins and containers – and he used to pour (it) upon the sick and give it to them to drink.”(115) Further: “Before Makkah was conquered he used to send the message to Suhail ibn ‘Amr: that he should bring Zamzam water for us and not leave it – so he would send to him two large bag fulls.”(116)

133. So when he finishes the Tawaaf he leaves the mosque like the rest of the people – not walking backwards – and he leaves putting out his left foot first (117), saying: Allaahumma salli ‘alla muhammadin wa sallim – allaahumma innee ‘as’aluka min fadhlika

(O Allaah sends blessings and peace upon Muhammad. O Allaah I ask You for Your bounty.)

  • Footnotes:

112. Reported by Muslim and others – and a similar hadith by Bukhaaree. See ‘Al-Irwaa’ (no.1086) and ‘Saheeh Abi Dawud’ (no.1747).

113. Established in the hadith of al-Haarith Ibn ‘Abdullah Ibn Aus, reported by AHmad and others. See Sahih Abi Dawud (no.1749)

114. Reported by AHmad with a sahih isnaad to the standard of Bukhaaree and Muslim – who also both narrate a similar hadith – see ‘Al-Irwaa’ (no.1086). And they also narrate a witness to it from the hadith of ‘Aa’ishah – see Sahih Abi Dawud (no.1748).

115. Reported by Bukhaaree in his ‘Taareeq and Tirmidhee who declared it to be hasan – from the hadith of ‘Aa’ishah – May Allaah be pleased with her – see ‘Al-Ahaadeeth-as-Saheehah’ (no.883).

116. Reported by Baihaqi with a good sahih isnaad from Jaabir – May Allaah be pleased with him. And it has an authentic mursal narration as a witness to it reported by ‘Abd-ur-Razzaaq in his ‘Musannaf’ (no.9127). And Ibn Taimiyyah narrates that the salaf used to transport it.

117. See note 24.

Other Innovations

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

[Our Group - Click Here]

  • Various Innovations:

123. Celebrating the covering of the Ka’bah.

124. Covering the Station of Ibrahim.

125. Tying scraps of paper ti the Station of Ibrahim and the minbar in order for needs to be fulfilled.

126. The pilgrims writing their names upon the pillars and walls of the Ka’bah – and some of them advising that.

127. Declaring it to be lawful to walk in front of one praying in the Haraam Mosque and opposing those who try to stop them from doing so.

128. Calling one who has performed Hajj “al-Haajj”.

129. Leaving Makkah to perform an extra `Umrah.

130. Leaving the Haraam Mosque after the Farewell Tawaaf walking backwards.

131. Painting the Pilgrims’ whouse white, painting pictures upon it and writing his name and the date thereon.

  • Innovations of Visiting Madinat-ul-Munawwarah:

This is included as undertaking journey to the Prophet’s mosque and Masjid ul-Aqsaa – may Allah return it to the Muslims soon – is from the Sunnah and because of the benefits and rewards for this, and people usually visit them before or after making Hajj – and many of them fall into numerous innovations well-known to the scholars, while doing that – so I saw it beneficial to include what I have across from these as a notification and warning and they are:

132. Journeying to visit the Prophet’s grave.(129)

133. Sending requests with the pilgrims and those visiting the Prophet and asking them to convey their salaams to him.

134. Bathing in order to enter Madinat-ul-Munawwarah.

135. Saying upon seeing the walls of Madinah: (O Allah this is the Sacred Area of Your Messenger, so make it a protection against the Fire for me and a protection from punishment and any misfortunate accounting.)

136. Saying upon entering Madinah: (In the name of Allah and upon the the religion of…)

137. The retention of the Prophet’s grave within his mosque.

138. Visiting the grave of the Prophet before praying in his mosque.

139. Some peoples facing the grave whith total humility placing his right hand upon the left as if in prayer near the grave or far from it – when entering or leaving the mosque.

140. Making du’aa facing the grave.

141. Going to the grave to make du’aa towards hoping for an answer.

142. Seeking nearness to Allah (tawassul) by means of the Prophet.

143. Seeking for intercession etc. from the Prophet.

144. Ibn al-Hajj’s saying in “al-Madkhal” (1/259) that: “One should not mention with his tongues his needs or need forgiveness of sins when visiting the grave of the Prophet” because he knows his needs already and what is of benefit to him!!

145. His saying also (1/364): “There is no difference between his death and life – as regards his watching over his Ummah and their affairs and intentions, and their regrets and their thoughts”!!

146. Their placing their hands upon the grills around the room containing the Prophet’s grave to seek blessings. And some of them taking oath upon that.

147. Kissing the tomb or touching it or what surrounds it – pillars and so on. (130)

148. Adopting a particular way for visiting the Prophet and his two companions – and a particular way of giving salaam and making du’aa, like the saying of Al-Ghazzali: “He should stand next to the face of the Prophet with his back to the Qiblah, and face the wall of the tomb … and say.. “mentioning a long salaam then a long salaat and du’aa reaching about three pages.(131)

149. Seeking to pray facing the tomb.

150. Sitting near the grave in order to recite and make dhikr.

151. Going to the Prophet’s grave after every prayer.(132)

152. Visiting the Prophet’s grave by the people of Madinah every time they enter or leave the mosque.

153. Raising the voice after prayer saying: “Peace be upon you, O Messenger of Allah.”

154. Seeking blessings from rainwater which falls down from the Green Dome above the Prophet’s tomb!

155. Seeking nearness to Allah by eating dates of Saihaan in the ‘Rawdah’ which is between the pulpit and the grave.

156. Cutting off bits of their hair and throwing them into the large chandelier near to the Prophet’s tomb.

157. Wiping the two brass palm trees that were placed in the mosque to the west of the pulpit(133).

158. Making a point of praying in the original part of the mosque and avoiding praying in the front rows which are in the extension made by `Umar and others.

159. Making a point by visitors to Madinah to stay for a whole week in order to pray forty prayers in the Prophet’s Mosque – so as to have written for them a security from hypocrisy and from the Fire.(134)

160. Seeking reward by going to any of the mosques or places in and around Madinah except for thw Prophet’s Mosque and Qubaa Mosque.

161. Guides instructing groups of pilgrims and leading them in certain du’aas near the Prophet’s room or far from it with raised voices – and the people’s repeating even louder voices.

162. Visiting the graveyard of Baqee’ everyday and prayer in the Mosque of Fatimah – may Allah be pleased with her.

163. Particularizing Yaum ul-Khamees (known to the Christians as Thursday) for visiting the martyrs of Uhud.

164. Affixing pieces of paper to the iron railings on the ground of the martyrs.

165. Seeking blessings by bathing in the pool that used to be by the side of the graves.

166. Walking backwards out of the Prophet’s Mosque when leaving for the last time.

  • Innovations of Bait ul-Maqdis:

167. Visiting Bait ul-Maqdis along with Hajj and their saying: May Allah make your Hajj holy.

168. Making Tawaaf of the Dome of the Rock like Tawaaf of the Ka’bah.

169. Venerating the Rock with any form of veneration – like touching it or kissing it, or leading sheep to it to slaughter them there – and visiting it on the night of `Arafah, and building upon it, etc.

170. Their claim that there is in the rock the Prophet’s fooprint, and the trace of his `imaamah (turban) and some of them think that it is the footprint of the Lord.

171. Visiting the place which they claim is the cradle of Isa – peace be upon him.

172. They claim that the Siraat (Bridge) and the Scales (meezan) are there, and that the wall that will be placed between the people of Pradise and the people of the Fire is the wall built to the east of the mosque.

173. Venerating the rock where al-Buraaq is alleged to have been tethered or its place.

174. Praying by the grave of Ibrahim – peace be upon him.

175. Gathering in Masjid ul Aqsa at the time of Hajj to sing and play the ‘Daff’ (an instrument made of a small circle of wood with a skin stretched over one side).

and this is all that I have been able to gather from innovations of Hajj and visiting. I ask Allaah the Blessed and Most High to make it an aid to the Muslims in giving preference to and following the example of the best of the Messengers and accepting his guidance.

  • Footnotes:

129. And the Sunnah is to go to visit the mosque as the Prophet said: do not journey accept to three mosques…so when he reaches it and prays upon entering then he may go to the grave. And it should be known that travelling to visit his grave – peace and blessings be upon him – and other graves is one thing, and visiting without travelling is something else – contrary to what has become widespread amongst the later people – among them holders of doctorates who have confused the two – and have further declared that Ibn Taimiyyah in particular and the salafis in general deny the authenticity of visiting the Prophets graves – and this is a clear untruth. See the matter fully explained in our refutation of Doctor Bootee who produced a succession of such sayings in the magazine ‘Islamic civilization’. Then I produced a particular treatise called ‘in defense of the Prophetic hadith….

130. And al-Ghazali-may Allaah have mercy upon him-did well in speaking against this kissing (1/244) and said: “it is a habit of Christians and Jews” So is there anyone to take heed?

131. And what is correct is to say: “assalaamu’alaika yaa rasoolullaahi wa rahmatullaahi wa barakaatuhu – assalaamu ‘alaika yaa abaa bakr – assalaamu ‘alaika ya ‘umar” as Ibn ‘Umar used to. And if he adds something slight as he feels at the time – not always doing it – then it is alright insha’Allah.

132. And this is in addition to its being an innovation and exaggeration in religion, and in contradiction to the Prophet’s saying: Do not take my grave as a festival, and send blessings upon me and it is a reason for many Sunnahs being lost and many benefits – and that it is the dhikr after the prayer recited after giving salaam – for they leave all of these and hurry to this innovation So may Allaah have mercy upon the one who said: “No innovation is brought to life except that a Sunnah is killed off “.

133. And there is absolutely no benefit in these two as they were only put there for decoration and to charm the people – and they have lately been removed – alhamdulillaah.

134. And the hadith about that id da’eef – and cannot be an evidence for it is as I have explained in ‘Ad-Ad-Da’eefah’ (no.364). So it is not permissible to act on it as it is Sharee’ah – especially as it may cause trouble to some pilgrims as I myself once found – thinking that the hadith about it was authentic – and he might miss some prayers and thus be a hardship – which Allaah has delivered him from. And one honourable person holds this hadith to be strong – based upon the attestation of Ibn Hibbaan in favour of one of its unknown narrators – and the scholars of Hadith criticism do not accept this type of attestation. Among them the aforementioned honourable person as he himself has stated in his refutation of Shaikh al-Ghumaaree in the ‘Journal of the Salafi University’ which comes from India. See the Book of Shaikh ‘Abd-ul-Rabee’aan in reply to him, as he has written well and is of benefit and explains the mistakes regarding supporting this hadith and the contradictions involved.

A History of Hajj

leave a comment »

بسم الله الرحمن الرحيم
In the Name of Allah (swt), the Most Beneficent, the Most Merciful

Hajj literally means ‘to set out for a place’. Islamicly, however, it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad (saws).

Hajj and its rites were first ordained by Allah (swt) in the time of the Prophet Ibraham (Abraham) (as) and he was the one who was entrusted by Allah (swt) to build the Kaaba – the House of Allah (swt) – along with his son Ismail (Ishmael) (as) at Makkah. Allah (swt) described the Kaaba and its building as follows:

“And remember when We showed Ibrahim the site of the [Sacred] House [saying]: Associate not anything [in worshipping with Me and purify My House for those who circumambulate it [i.e. perform Tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.].” (Quran 22:26)

After building the Kaaba, Ibrahim (as) would come to Makkah to perform Hajj every year, and after his death, this practice was continued by his son. However, gradually with the passage of time, both the form and the goal of the Hajj rites were changed. As idolatry spread throughout Arabia, the Kaaba lost its purity and idols were placed inside it. Its walls became covered with poems and paintings, including one of Isa (Jesus) (as) and his mother Maryam (Mary) (as). Eventually over 360 idols came to be placed around the Kaaba.

During the Hajj period itself, the atmosphere around the sacred precincts of the Kaaba was like a circus. Men and women would go round the Kaaba naked, arguing that they should present themselves before Allah (swt) in the same condition they were born. Their prayer became devoid of all sincere remembrance of Allah (swt) and was instead reduced to a series of hand clapping, whistling and the blowing of horns. Even the Hajj call was distorted by them with the following additions: “No one is Your partner except one who is permitted by you. You are his Master and the Master of what he possesses.”

Sacrifices were also made in the name of Allah (swt). However, the blood of the sacrificed animals was poured onto the walls of the Kaaba and the flesh was hung from pillars around the Kaaba, in the false belief that Allah (swt) demanded the flesh and blood of these animals.

Singing, drinking, adultery and other acts of immorality was rife amongst the pilgrims and the poetry competitions, which were held, were a major part of the whole Hajj event. In these competitions, poets would praise the bravery and splendor of their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes. Competitions in generosity were also staged where the chief of each tribe would set up huge cauldrons and feed the pilgrims, only so that they could become well-known for their extreme generosity.

Thus the people had totally abandoned the teachings of their forefather and leader Ibrahim. The House that he had made pure for the worship of Allah (swt) alone, had been totally desecrated by the pagans and the rites which he had established were completely distorted by them. This sad state of affairs continued for nearly two and a half thousand years. But then after this long period, the time came for the supplication of Abraham to be answered:

“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your verses and instruct them in the book and the Wisdom and sanctify them. Verily you are the All-Mighty, the All-Wise.” (Quran 2:129)

Sure enough, a man by the name of Muhammad ibn ‘Abdullaah (saws), was born in the very city that Ibrahim (as) had made this supplication centuries earlier. For twenty-three years, the Prophet Muhammad (saws), spread the message of monotheism – the same message that Ibrahim (as) and all the other Prophets (as) came with – and established the law of Allah (swt) upon the land. He expended every effort into making the word of Allah (swt) supreme and his victory over falsehood culminated in the smashing of the idols inside the Kaaba which once again became the universal centre for the worshippers of the one True God.

Not only did the messenger of Allah (saws) rid the Kaaba of all its impurities, but he also reinstated all the rites of Hajj which were established by Allah’s (swt) Permission, in the time of Ibrahim. Specific injunctions in the Qur’an were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic period. All indecent and shameful acts were strictly banned in Allah’s (swt) statement:

“There is to be no lewdness nor wrangles during Hajj.” (Quran 2:197)

Competitions among poets in the exaltations of their forefathers and their tribesmens’ achievements were all stopped. Instead, Allah (swt) told them:

“And when you have completed your rites [of Hajj] then remember Allah as you remember your forefathers; nay with a more vigorous remembrance.” (Quran 2:200)

Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still encouraged as this was done in the time of Ibrahim (as), but Allah (swt) commanded that the slaughtering of the animals which was done for this purpose should be done seeking the pleasure of Allah (swt) rather than fame and the praise of the people. He (swt) said:

“So mention the name of Allah over these animals when they are drawn up in lines. Then, when they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not ask, and the beggar who asks.” (Quran 22:36)

As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Kaaba and hanging their flesh on alters, then Allah (swt) clearly informed them that:

“It is neither their meat nor their blood that reaches Allah, but it is Taqwaa (piety) from you that reaches Him.” (Quran 22:37)

The Prophet (saws), also put a stop to the practice of circling the Kaaba in a state of nudity and the argument that the pagans put forward to justify this ritual was sharply rebutted in Allah’s (swt) question:

“Say: Who has forbidden the adornment [i.e. clothes] given by Allah which He has produced for His Slaves?” (Quran 7:32)

Another custom which was prohibited through the Qur’an was that of setting off for Hajj without taking any provisions for the journey. In the pre-Islamic period, some people who claimed righteousness, having total dependency on Allah (swt), would travel to perform Hajj begging food the whole journey. They considered this form of behavior a sign of piety and an indication of how much faith they had in Allah (swt). However Allah (swt) told mankind that to have sufficient provisions for the journey was one of the preconditions for making Hajj. He (swt) said:

“And take a provision [with you] for the journey, but the best provision is piety.” (Quran 2:197)

In this way, all the pre-Islamic practices, which were based in ignorance, were abolished and Hajj was once more made a model of piety, fear of Allah (swt), purity, simplicity and austerity. Now, when the pilgrims reached the Kaaba, they no longer found the carnivals and the frolic and frivolity that had once occupied the minds of the pilgrims there before. Now, there was the remembrance of Allah (swt) at every step and every action and every sacrifice was devoted to Him alone. It was this kind of Hajj that was worthy of the reward of paradise, as the Prophet (saws) said:

“The reward for an accepted Hajj is nothing less than paradise.” (Saheeh Al-Bukhari)

Malik El-Shabazz’s (Malcolm X) Letter From Makkah

leave a comment »

Many Muslims who have been blessed to make Hajj often speak of how the journey is a life-changing experience. This is more the case for some than others.

Malcolm X, or Malik El-Shabazz, is one Muslim who saw the light of true Islam through his Hajj in April 1964. As a former member and speaker for the Nation of Islam, a black spiritual and nationalist movement, he believed that the white man was the devil and the black man superior.

After leaving the Nation of Islam in March 1964, he made Hajj, which helped change his perspective on whites and racism completely.

Here is an excerpt of a letter Malik El Shabazz wrote a letter to his loyal assistants in Harlem… from his heart, telling them of his experience. In it, he explains what it was during this blessed journey that made him so profoundly shift his perspective on race and racism. We should keep in mind that this letter was written in a time when the history of African Americans in America was in making, a time when centuries worth of oppression was being spoken about and condemned in public. [1]

“Never have I witnessed such sincere hospitality and overwhelming spirit of true brotherhood as is practiced by people of all colors and races here in this ancient Holy Land, the home of Abraham, Muhammad and all the other Prophets of the Holy Scriptures. For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed all around me by people of all colors.

“I have been blessed to visit the Holy City of Mecca, I have made my seven circuits around the Ka’ba, led by a young Mutawaf named Muhammad, I drank water from the well of the Zam Zam. I ran seven times back and forth between the hills of Mt. Al-Safa and Al Marwah. I have prayed in the ancient city of Mina, and I have prayed on Mt. Arafat.

“There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.

“America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white – but the white attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.

“You may be shocked by these words coming from me. But on this pilgrimage, what I have seen, and experienced, has forced me to rearrange much of my thought-patterns previously held, and to toss aside some of my previous conclusions. This was not too difficult for me. Despite my firm convictions, I have always been a man who tries to face facts, and to accept the reality of life as new experience and new knowledge unfolds it. I have always kept an open mind, which is necessary to the flexibility that must go hand in hand with every form of intelligent search for truth.

“During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug – while praying to the same God – with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

“We were truly all the same (brothers) – because their belief in one God had removed the white from their minds, the white from their behavior, and the white from their attitude.

“I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man – and cease to measure, and hinder, and harm others in terms of their ‘differences’ in color.

“With racism plaguing America like an incurable cancer, the so-called ‘Christian’ white American heart should be more receptive to a proven solution to such a destructive problem. Perhaps it could be in time to save America from imminent disaster – the same destruction brought upon Germany by racism that eventually destroyed the Germans themselves.

“Each hour here in the Holy Land enables me to have greater spiritual insights into what is happening in America between black and white. The American Negro never can be blamed for his racial animosities – he is only reacting to four hundred years of the conscious racism of the American whites. But as racism leads America up the suicide path, I do believe, from the experiences that I have had with them, that the whites of the younger generation, in the colleges and universities, will see the handwriting on the walls and many of them will turn to the spiritual path of truth – the only way left to America to ward off the disaster that racism inevitably must lead to.

“Never have I been so highly honored. Never have I been made to feel more humble and unworthy. Who would believe the blessings that have been heaped upon an American Negro? A few nights ago, a man who would be called in America a white man, a United Nations diplomat, an ambassador, a companion of kings, gave me his hotel suite, his bed. Never would I have even thought of dreaming that I would ever be a recipient of such honors – honors that in America would be bestowed upon a King – not a Negro.

“All praise is due to God, the Lord of all the Worlds.”

Malcolm X saw and experienced many positive things. Generosity and openheartedness were qualities which were impressed on him by the welcome which he received in many places. He saw brotherhood and the brotherhood of different races and this led him to disclaim racism and to say:

“I am not a racist… In the past I permitted myself to be used… to make sweeping indictments of all white people, the entire white race, and these generalizations have caused injuries to some whites who perhaps did not deserve to be hurt. Because of the spiritual enlightenment which I was blessed to receive as the result of my recent pilgrimage to the Holy City of Mecca, I no longer subscribe to sweeping indictments of any one race. I am now striving to live the life of a true Sunni Muslim. I must repeat that I am not a racist nor do I subscribe to the tenets of racism. I can state in all sincerity that I wish nothing but freedom, justice and equality, life, liberty and the pursuit of happiness for all people.”

  • Footnotes:

[1] From The Autobiography of Malcolm X with assistance from Alex Haley, the author of Roots.

Follow

Get every new post delivered to your Inbox.