Arafat is a place of forgiveness and refuge.

Arafat reminds us that people will rise up from their graves in the morning of the Last Day and gather in crowds at the place of final judgment. Needy servants of Allah hopefully shall wait for forgiveness in the presence of Allah. Hearts and eyes are soaked by the tears of repentance. Many sincere supplications ascend towards Allah the Almighty.


One starts with a clean slate in his or her life and promises to Allah the Almighty to continue to live the rest of his or her life in obedience.

Therefore mount Arafat presents a scene from the last judgment. Some of its sights are
experienced there. It really reminds us of the state of rising up from the grave , coming to the place of final judgment, struggling in desperation, and sincerely begging the Lord for mercy. It is the state of shedding all worldly rank and entering into the presence of Allah with only two pieces of clothing.

On the other hand Arafat takes us to ancient memories. As we know, because of their lapse of eating from the forbidden fruit, Adam (Peace Be Upon Him) and Eve were expelled from Paradise and sent to different places on earth. They were consequently made to miss each other greatly.

Adam (Peace Be Upon Him) begged for forgiveness from Allah the Almighty for the sake of Prophet Muhammad (Peace Be Upon Him) thinking of his esteem and honor in the presence of Allah the Almighty. His request, then, got accepted and Allah the Almighty appointed an angel to show Adam (Peace Be Upon Him) the path to Mecca. As a consequence of Adam’s supplication, our mother Eve was taken by another angel towards Adam (Peace Be Upon Him). They got together in the valley of Arafat in the late afternoon of a certain day. They wept and repented of their sins.

Allah the Almighty, the Generous, not only accepted their invocation but also bestowed upon them and promised that every year He will forgive those from their offspring who come and repent at the same place on the same day and at the same hour. This is the reason why pilgrims go to Arafat and ask for forgiveness on the day called ‘Arafah a
day before the ‘Eid.

After their meeting Adam (Peace Be Upon Him) and our mother Eve adopted Mecca as
their homeland by the command of Allah. This is why Mecca is also called “Umm al-Qura” or the mother of all lands; because Mecca has become a place where all temporal and relative attributes, like homeland, color, wealth, poverty and physical appearance, lose their meaning, and believers become one nation under the brotherhood of Islam. In Mecca employer and employee, rich and poor, ignorant and educated are all at the same place and in the same garments. All persons stand in the same rows. Mecca is the place to be freed from all differences of class, to experience the feel of burial garments, to turn toward the Lord, and to tremble with the thought of the terrifying scene of the Judgment Day.

This blessed city is the arms of safety, peace, and love; it is the city of the prophets who fill our hearts with blessings and mercy. Today despite all the sufferings of the Muslim world, the summit of unity, love and brotherhood generated by pilgrimage to these holy places is something that the rest of the world dreams of. Nations do everything they can to establish this level of unity through their international institutions but they could not achieve a complete success. Due to their endless worldly desires and spiritual collapse  they have countless disagreements, divisions, enmity, oppression, injustices and the winds of favoritism divide them.

Take Our Greetings

A poet reflects the loving wishes whispered into the ears of the pilgrims as follows:

To the roads you pass
Take our greetings.
To the servants saying the Truth is our friend
Take our greetings.

Go and perform your pilgrimage
Reach endless pleasure
To Muhammad Mustafa
Take our greetings.

Mecca and Medina
Are two unique treasure
To the distinguished beloved
Take our greetings.

Constantly say labbaik
Run to zamzam water
To the Hashim’s offspring
Take our greetings.

You wear ihram
Without touching the illicit
To the blessed Companions
Take our greetings.

Beg to our Lord
Say prayer for us
To our great Ka’bah
Take our greetings.

Those who enter the garden of love
Will not fall into the trap of heedlessness
To the beautiful mountain of Light
Take our greetings.

Enter the heart of Hatim
Prostrate yourselves to The All-Merciful
To the station of Abraham
Take our greetings.

To the Excellence of the Lord
To all stretched wings
To Mina, to Arafa
Take our greetings.

To the garden of Baqi
To our pure rose garden
To our joy
Take our greetings.

Why is Hajj getting so expensive-Part 2

Why Follow a Madhhab and How to Choose One?


The madhhabs have been a reality of our Ummah since the time of the Sahaba: people studied the Qur’an and Prophetic teachings under different Companions of the Prophet (Allah bless him, his folk, and companions, and give them peace) and the Companions themselves differed in understanding the details of the teachings of the Qur’an and Sunnah. These differences were of understanding and methodology and continued to the next generations, until these methodologies were systematized and the rulings derived from them formally recorded by the great scholars of the Age of Mujtahids. Four of these great mujtahids had their schools transmitted and taught more extensively and thus survived, due to the greater strength of their methodology.

The madhhabs, in reality, are a mercy and means of unity in our Ummah. Throughout history, scholars of different madhhabs have studied together, and loved and respected each other.

A madhhab is a school of Islamic law, and each madhhab is based on a systematic methodology of interpreting the Qur’an and Prophetic sunna. Following a madhhab is not an end in itself; rather, it is a means to follow the Qur’an and Sunna in a sound, systematic, and sustainable manner.

Questions Asked?

1. What is a Madhhab? Why is it necessary to follow one?

2. Why Muslims Follow Madhhabs?

3. Would you advise individuals to study hadith from al-Bukhari and Muslim on their own?

4. Shaykh Murabtal Haaj’s Fatwa on Following One of the Four Accepted Madhhabs

5. Understanding The Four Madhhabs: the problem with anti-madhabism…/

6. Which Madhhab Do I Follow?

Any of the four Sunni schools of law are valid to follow, and which one chooses to follow is a matter of personal preference and circumstances. One should consider:

(1) Which madhhab you can learn properly, given your life circumstances

(2) Which madhhab you can get your questions answered for

(3) Your personal inclination, and general life considerations (such as family background, community, and so on).

And Allah alone gives success.

To Those Who Say Loving The Prophet ﷺ Too Much Leads To Shirk

Bismillah-ir Rahman-ir Raheem

Loving Muhammad, the Messenger of Allah (peace be upon him) is the religion; and knowing his station (peace be upon him) is the religion! Loving him (peace be upon him) is a PART of the religion, and if you do not have this part you do not have the religion! Shaykh Faid Mohammed Said tells us why.


Whilst in Makkah, during my recent trip, I had the opportunity to converse with some of the scholars of Makkah; may Allah Most High bless the scholars, one of whom said: “I think people are exaggerating when they speak about the love of the Messenger of Allah (peace be upon him), and I fear their exaggeration will lead them to shirk (polytheism).”

I said: may Allah bless you and open the doors of goodness for you, I understand your concern is about tawhid (the oneness of God), but we should see what the Messenger of Allah (peace be upon him) said:

In a Hadith, the Messenger of Allah (peace be upon him) said if a person possesses three things he will taste the sweetness of faith:

  1. the first is to love Allah Most High and the Messenger of Allah (peace be upon him) more than anyone or thing,
  2. second, to love whom you love for the sake of Allah Most High, and
  3. third, to dislike returning to deviance after having been saved and guided from it by Allah Most High as much as he would hate being thrown into the fire. (Imam Muslim)

The Messenger of Allah (peace be upon him) said in this hadith that the first of the three is to love Allah Most High and the Messenger of Allah (peace be upon him); he did not say love Allah Most High and then love the Messenger of Allah (peace be upon him)! The Messenger of Allah (peace be upon him) used the word and because loving the Messenger of Allah (peace be upon him) is loving Allah Most High!

In another hadith, narrated in Muslim and Bukhari, the Messenger of Allah (peace be upon him) said: None of you believe until he loves me more than himself, his children and his parents.

And as narrated in Bukhari (6257), Syedina Omar (may Allah be pleased with him) said, “O Messenger of Allah (peace be upon him), I love you more than anything but myself.”

To which the Messenger of Allah (peace be upon him) replied: “No! I swear by the One in whose Hand is my soul, you cannot claim iman until I am more beloved to you than yourself!”

Then Syedina Omar (may Allah be pleased with him) said: “Now, by Allah Most High, you are more beloved to me than myself!”

The Messenger of Allah (peace be upon him): “Now, Ya Omar, you can claim iman!”

Recalling this hadith, I said to our brother that the companions of the Messenger of Allah (peace be upon him) were not even worried about loving him (peace be upon him) more than themselves!

If you think you are trying to compare between Allah Most High and the Messenger of Allah (peace be upon him), and in doing so you say to yourself that you do not want to make them on the same level (to avoid shirk), and hence you think to lower the Messenger of Allah (peace be upon him) slightly to insure the safety of your iman – that is the danger that should cause us to worry!

Our love for the Messenger of Allah (peace be upon him) is love for Allah Most High!

This confuses some as they are unable to understand Allah Most High, and so they are fearful of relating or mixing – this fear in itself is shirk!

The Messenger of Allah (peace be upon him) said in a hadith that we should love Allah Most High for all the blessings He bestows upon us, love the Messenger of Allah (peace be upon him) because Allah Most High loves him, and to love the family of the Messenger of Allah (peace be upon him) because of our love for him!

So our love for Messenger of Allah (peace be upon him) is love for Allah Most High!

The Qur’an describes aspects of the station of the Messenger of Allah (peace be upon him) and Allah Most High love for him. Allah Most High teaches us in the Qur’an in Surah Ash-Shu’ara (82), that Ibrahim (peace be upon him) begged Allah Most High for forgiveness: “And I hope that He will forgive my sins on the Day of Judgment.”

And what did Allah Most High say to the Messenger of Allah (peace be upon him) in Surah Al-Fath: “That Allah has forgiven you for what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.”

Prophet Ibrahim (peace be upon him) is begging Allah Most High and Allah Most High is giving the Prophet Muhammad (peace be upon him) without him even asking!

Prophet Ibrahim (peace be upon him) said in Surah Ibrahim (35): “…protect my children and I from worshipping idols”

And Allah Most High said to the Messenger of Allah (peace be upon him) in Surah Al Ahzab (33): “…Allah intends only to remove from you the impurity, O people of the household, and to purify you completely.”

Prophet Ibrahim (peace be upon him) is begging for purification, and Allah Most High is granting the Prophet Muhammad (peace be upon him) and his family full purification!

In Surah As-Saffat (99), Prophet Ibrahim (peace be upon him) states that: “Indeed, I will go to my Lord.”

And in Surah Al-Isra (1), Allah Most High says: “Glory to the One who took His slave at night…”

Prophet Ibrahim (peace be upon him) is going and the Messenger of Allah (peace be upon him) is being taken!

In Surah Ahli-Imran (173), Allah Most High relates to us the words of Prophet Ibrahim (peace be upon him): “Allah Most High is my Sponsor and He is the best of Sponsors.”

And in Surah Al-Anfal (64), Allah Most High says to the Prophet Muhammad (peace be upon him): “Oh Messenger of Allah (peace be upon him), Allah Most High is your Sponsor…!”

Prophet Ibrahim (peace be upon him) is stating the Allah Most High is his Sponsor, whilst Allah Most High is telling us that He is the Sponsor of the Prophet Muhammad (peace be upon him)!

In Surah Ash-Shua’ra (87), Prophet Ibrahim (peace be upon him) asks Allah Most High: “And do not disgrace me on the Day they are [all] resurrected.”

And in Surah At-Tahrim (8), Allah Most High says: “…the Day when Allah will not disgrace the Prophet and those who believed with him.” (peace be upon him)

Not only did Allah Most High tell us that there will be no disgrace upon the Prophet Muhammad (peace be upon him), but that Allah Most High will also not disgrace the believers because of the Prophet Muhammad (peace be upon him)!

Within all these ayat we see the greatness of Prophet Ibrahim (peace be upon him), Khalilullah, the one that Allah Most High chose as a friend, the one described as an entire ummah, the one in whose lineage all the subsequent Prophets reside, but yet we see the greatest station in the Prophet Muhammad (peace be upon him)!

Loving the Messenger of Allah (peace be upon him) is faith. If the ummah were to have this love, we would not be where we are now. Do not fear shirk for the one who loves; we should fear for the one who does not love. LOVE IS NOT THE CAUSE OF OUR ISSUES; IT IS THE LACK OF SUCH LOVE!

May Allah Most High guide us to iman, and make us worthy of following the Messenger of Allah (peace be upon him).

May Allah Most High reward our friend with the best, as he made us cry in the House of Allah Most High!

Our encounter reminded us of the great ulema of the past, in that once they had a discussion and they felt the outcome of the discussion in their heart, they would leave whatever stance they were upon. As such, we were humbled to meet this alim, as it reminded us of the great ulema: Imam Shafi (may Allah be pleased with him) held the opinion that you cannot benefit from the skin of a dead animal or the child of a dead animal because Messenger of Allah (peace be upon him) said to not benefit or use anything from a dead animal (narrated by Imam Ahmad). In a discussion that took place between the great scholar Ishaq ibn Rahaway (may Allah be pleased with him) and Imam Shafi (may Allah be pleased with him), the later stated that he believed that one could not benefit from the skin of a dead animal, to which Imam Ishaq (may Allah be pleased with him) said that one can benefit from the skin of a dead animal if it is cleaned properly, as that was mentioned by Messenger of Allah (peace be upon him). Upon hearing this, Imam Shafi (may Allah be pleased with him) left his opinion because of the hadith that was narrated, and coincidentally, Imam Ishaq (may Allah be pleased with him) left his opinion upon hearing the hadith narrated by Imam Shafi (may Allah be pleased with him)!

Our brother reminded us of them.

May Allah Most High bless us and open our hearts to the love of the Messenger of Allah (peace be upon him). Allahumma salli alaa Syedina Muhammad wa alaa Ahli Syedina Muhammad, fi kulli lamhatin wa nafasin ‘adada maa wa see-a-hu ‘il-muLLAH

-By Shaykh Faid Mohammed Said

Jihad al-Nafs – By Imam Nawawi (rah)

Imam Shafi`i said, may God have mercy on him:
“Only the sincere one (mukhlis) knows hypocrisy (riya’).” This means that it is impossible to know the reality of hypocrisy and see its hidden shades except for one who resolutely seeks sincerity. That one strives for a long time (yajtahidu azmanan) searching and meditating and examining at length within himself until he knows or knows something of what hypocrisy is. This does not happen for everyone. Indeed, this happens only with the special ones (al-khawass). But for a given individual to claim that he knows what hypocrisy is, this is real ignorance on his part.
I shall mention in this book a chapter, God willing, in which you will see a type of wonder that will cool your eyes. To illustrate the great extent of the concealment of hypocrisy we only need relate the following from the Teacher and Imam Abu al-Qasim al-Qushayri [the sufi shaykh], may God have mercy on him, from his ‘Risala’ with our isnad previously mentioned.
He said:”I heard Muhammad ibn al-Husayn say: I heard Ahmad ibn `Ali ibn Ja`far say: I heard al-Hasan ibn `Alawiyya say: Abu Yazid [al-Bistami], may God be well pleased with him, said: I was for twelve years the blacksmith of my ego, then for five years I became the mirror of my heart (mir’atu qalbi), then for a year I looked at what lay between the two of them and I saw around me a visible belt [i.e. of kufr]. So I strove to cut it for twelve years and then looked again, and I saw around me a hidden belt. So I worked to cut it for five years, looking to see how to cut. Then it was unveiled for me and I looked at creation and saw that they were all dead. So I recited the funeral prayer over them.”
I (Imam Nawawi) say: That hypocrisy should be as inscrutable as this to the peerless master in this path [i.e. tasawwuf] is enough to show how greatly hidden it lies. His phrase: “I saw them dead” is the apex of worth and beauty, and seldom do other than the Prophet’s words, Blessings and Peace be upon him, gather up such wealth of meanings. I shall touch upon its meaning briefly. It means that after he had struggled long and hard and his ego had been disciplined and his heart illumined, and when he had conquered his ego and subdued it and achieved complete mastery over it, and it had subjected himself to him totally, at that time he looked at all created beings and found that they were dead and completely powerless:
  • they cannot harm nor can they benefit;
  • they cannot give nor can they keep back;
  • they cannot give life nor can they give death;
  • they cannot convey nor can they cut off;
  • they cannot bring near nor can they take away;
  • they cannot make happy nor can they make sad;
  • they cannot bestow nor can they deprive;
  • they possess for themselves neither benefit nor harm,
  • nor death, nor life, nor resurrection.
This, then, characterizes human beings as dead: they are considered dead in all of the above respects, they are neither feared nor entreated, what they have is not coveted, they are not shown off to nor fawned upon, one does not concern oneself with them, they are not envied nor disparaged, their defects are not mentioned nor their faults pursued and exposed, one is not jealous of them nor thinks much of whatever God-given favors they have received, and they are forgiven and excused for their shortcomings, although the legal punishments (al-hudud) are applied to them according to the Law. But the application of such punishment does not preclude what we have mentioned before, nor does it preclude our endeavoring to cover up their faults without disparaging them in the least.
This then is how the dead are viewed. And if someone mentions human beings in a dishonorable manner we forbid him from entering into that subject in the same way that we would if he were going to examine a person who died. We do not do anything for their sake nor do we leave Him for them. And we no more stop ourselves from fulfilling an act of obedience to God on their account than we do on account of a dead person, and we do not over-praise them. And we neither love their own praise for us nor hate their insults, and we do not reciprocate them.
In sum, they are as it were non-existent in all the respects we have mentioned. They are under God’s complete care and jurisdiction. Whoever deals with them in such a way, he has combined the good of the next world with that of the lower world. May God the Generous grant us success towards achieving this. These few words are enough to touch upon an explanation for his [Abu Yazid al-Bistami’s] saying — May God be well pleased with him.
Blessings and Peace upon the Purified Prophet, his Family, and his Companions
Imam Nawawi’s ‘Bustan al-`arifin’ (The Garden of Gnostics), Beirut: Dar al-kitab al-`arabi, 1405/1985 p. 53-54.