Hadrat Abdullah bin Abu Aufa (Radi Allahu Ta’ala Anhu) narrated ALLAH’S Messenger as saying, If any one wants something from ALLAH or from a human being (i.e. irrespective of the need being directly from ALLAH without having any connection with man or apparently relating to a human being), he should perform ablution and do it well, then perform two rak’ahs, then extol ALLAH most high and invoke blessings on the Prophets, then say,
Dua e Hajat
Q. I have read the Shabaan issue of your magazine Al-BALAGH certain questions are bothering me with regard to fasting on the 15 th of Shabaan.I would like to explain the reason for this question. Several months ago a friend explained to me that there is no special significance of the fast of the 15th of Shabaan. However, he says this Hadith is absolutely weak to such an extent that one of its narrators was a person who was regarded by some scholars of Hadith as a fabricator of Hadith and a liar. Hence, he says that, untill another reliable Hadith can be found the fast of the 15th of Shabaan has no special virtue. He also explained to me the following points :
Q. “Mr.”A”is Sahib-e-Nisab and pays zakah regularly. Say, in 1989 he paid his zakah, and when the valuation date came in 1990, his financial condition became adverse. Consequently, he did not have the minimum wealth which is liable to zakah. In other words, on the valuation date, he again became Sahib-e-Nisab. Now, the question is, whether Mr. “A” should pay the zakah of the wealth accumulated on his previous valuation date when it comes in 1992 or by virtue of his becom- ing Sahib-e-nisab after a gap of two years, he should let one year pass on his new wealth and then pay the zakah?”
(Mohammad Yousuf Ghani, Karachi)
Following, are a further few points of the deeper meaning of Haj. These I wish to outline merely as a specimen indicative of the many significance of Haj, similar to the two points of wisdom and virtue mentioned at the beginning of this chapter.
1. There are times when rulers, governors and kings call the various classes of their subjects together to discuss matters with them and receive reports. For this reason they are often made into various organizations; and each has its annual conference. This is what happens in Haj where representatives from all over the glove, from all spheres of life and from all ranks; gather at His House. Such is the Haj congregation.
Hazrat Buraidah R.A reports that Rasulullah Sal’am said: “The expenses incurred during Hajj is like that incurred in Jihaad; rewarded seven hundred times.”
Once Rasulullah Sal’am said to Hazrat Aeyesha R.A. “The reward for you Umrah is determined by the amount spent on it.”
That is; the more one spends on it, the more shall be the reward.
In another it is stated: “to spend in Hajj is like spending in the way of Allah, for which reward is granted unto seven hundred times.’ (Kanz)
Hazrat Abu Huraira R.A. reports that Rasulullah Salallaho Alaihi Wassallam) said: “Verily there shall be no reward for a righteous pilgrimage except Jannat”.
According to some ulama a “Mabroor Hajj” (a righteous Hajj) is such a pilgrimage during which no evil deed is committed. For this reason they speak of Hajj-e-Mabroor as a Maqbool Hajj (an accepted Hajj). By this they mean such a Hajj wherein the Hajee took note of each and every one of the Aadaab and Shuroot of Hajj while at the same time avoiding all faults.
Hazrat Abu Huraira R.A. reports that Rasulullah (Sallallaho Alaihi Wassallam) said: “Whoever performs Hajj for the sake of pleasing Allah and therein utters no word of evil, nor commits any evil deed, shall remain from it as free from sin as the day on which his mother gave Birth to him.’
Only those deeds have been discussed here that do not involve any significant labour or difficulty but earn much merit and reward. The purpose is to awaken in the hearts of the readers the urge to follow and observe them and increase their store of goodness for the Afterlife. However, it is necessary to remember the following points when reading this book:
The Mu’takif should engage himself in lbadat to the best of his ability. Nafl Salat, Tilawat, Durood, Istighfar and permanent Thikr in general should be the Mu’takifs occupations throughout the duration of his I’tikaf.
When the Mu’takif speaks, he must speak only what is virtue or what is necessary.
The Mutakif should not do anything which conflicts with the spirit of I’tikaf. He should guard his heart, mind, ears, eyes and limbs against all evil, thus deriving maximum benefit from his seclusion in the Musjid.
The Mu’takif is the guest of Allah. He should, therefore, be careful of his behaviour in the House of Allah.
The virtue of this night established from Ahadith is that from the very beginning of the night Allah Ta’ ala turns with special mercy and attention towards the creation and forgives those who repent and seeks forgiveness. Every Muslim should therefore value this night. Turn towards Allah Ta’ ala with sincere regret and shame over sins committed and make a promise never to return to sin again and seek forgiveness from Allah Ta’ala. Seek forgiveness for oneself and all Muslims, living and deceased. Have firm hope and resolution in the heart that Allah Ta’ ala will surely show mercy and forgiveness.
Design by Design n Host for Read Islamic Books