Lets wrap up Islamiat Paper: you have doubts post them and get the solutions

[Irfan Atique]

ANYTHING YOU ALL WANTS TO KNOW ABOUT PAPER 2, NOW IS THE TIME

 

[exploded diper]

sir casn u answer the following questions AGN.
...
how were the six sunni books complied?
belief in predesination and decree
and life after death

importance of ihram eid kaabah and arafat in haj
when do we perform sayi?

 

[rammy97]

ANYTHING YOU ALL WANTS TO KNOW ABOUT PAPER 2, NOW IS THE TIME

Belief in Allah's predestination and decree
Method of Hajj

 

[asma tareen]

Sir can u tell that should we attempt the caliph question or the articles or pillars one I mean in which one we can score better?

 

[Irfan Atique]

sir casn u answer the following questions AGN.
...
how were the six sunni books complied?
belief in predesination and decree
and life after death

importance of ihram eid kaabah and arafat in haj
when do we perform sayi?

Q1: Answer: The first period of the compilation of the Ahadis was during Holy Prophet (S.A.W) lifetime. Prophet himself would give instructions about the transmission of what he taught, “Preach what you hear me say. Also let those who see and hear me, take upon themselves to communicate my words to others and preach to their children, relatives and friends.” The Companions had three methods of learning or preservation of the Hadis; memorization, writing, and practice. The companions always tried to observe the actions of the Holy Prophet (S.A.W), remember his sayings and then apply what they saw to their own practices in their everyday life.
Abu Hurairah used to write what he heard from the Holy Prophet (S.A.W) in a book form and more than 5000 Ahadis were attributed to him. Similarly, Hazrat Ali (R.A) had a booklet containing traditions which concerned the orders and instructions from time to time by the Holy Prophet (S.A.W). Hazrat Abdullah bin Umar (R.A) wrote every word of Holy Prophet (S.A.W)’s speech and more than 2000 Ahadis were attributed to him. Hence during this time more than 10000 Ahadis were collected. Hazrat Aisha (R.A) also used to preserve the sayings of Holy Prophet (S.A.W) likewise Hazrat Abdullah bin Abbas was engaged in preserving and transmitting the Ahadis
During this period the companions acted and wrote what the Holy Prophet (S.A.W) said individually.
The second period of compilation (101-200 AH) was after the Holy Prophet’s death. New converts wanted to hear about him (S.A.W) and therefore the companions were the first source of information who narrated to their successor (Tabaeen).
Umar bin Abdul Malik gave the official orders that the Ahadis should be compiled. Therefore many scholars prepared many collections of the Ahadis and various methods were adopted in its arrangement. The first method was by tracing them to each companion despite the theme. It is called Masnad, the titles of their chapters are Masnad of Abu Bakr (R.A), Masnad of Abu Hurairah (R.A), Masnad of Hazrat Bibi Aisha (R.A), and the famous compilation by Imam Ahmed bin Hanbal.
The second category was by grouping the Ahadis into chapters and some of the chapters according to their theme. The best non-compilation of this type is Al-Mutah by Imam Malik and Al-Musannaf of Imam Abdul Razaq. The compilers introduced each Ahadis with its own Isnad (series of authorities). But they did not discriminate between the authentic and less authentic Ahadis. So they were mixed up.
Third period (Golden period) (200-300 AH) - The third period begin with the death of the companions. Muslims had to rely on the communication of the successors who narrated to the Taba Ta baeen or successors of the successors. This was the golden age of Ahadis. Reciting and memorizing traditions was considered to be a privilege and soon a great number of them had been collected. Ahadis could be authentic or lesser authentic and so the early authorities included only those Ahadis which they considered to be genuine. The ones suspected to be fabricated were rejected. They said that the text should have no conflict with the Quran or with more reliable Hadis. Isnad must be full and unbroken while the narrators must be known for his memory, piety and knowledge.
The Asol ul-Hadis was already been developed and Ismail Al-Bukhari’s idea to compile the authentic Ahadis through a branch of Asol ul-Hadith called Asma ur-Rijal (to check the chain of Tranmitters) he gathered 600000 of them out of which more than 7000 were added to his work and it took him 16 years to compile. He was followed by number of other scholars such as Imam Muslim ibne Hajaj. The collection by Bukhari and Muslim are held in great esteem and are known as the two Sahihs that is the two collection recognized as absolutely authentic. Abu Daud author of al-Sunan, Al-Tirmizi, author of Al-Jame, Al-Nasai author of al-Sunnah and ibne Majah author of Kitab Al-Sunnah. These four works along with Bukhari and Muslim became widely recognized in the Muslim world as six leading books called Al-Kutub Al-Sitta or the six Sahihs.
In the last period many other scholars compiled new collections. Their contents were taken from the six books and arranged in various ways until it was felt that all the Ahadis circulating orally introduced to writing. Hence the Hadis literature became exceedingly rich and finally came to the state as we know it today. It is guide for all Muslims.

 

[exploded diper]

sir can we leave the que.. significance of hadith in thought and action as it came this year ?????

 

[Irfan Atique]

Q1: Answer: The first period of the compilation of the Ahadis was during Holy Prophet (S.A.W) lifetime. Prophet himself would give instructions about the transmission of what he taught, “Preach what you hear me say. Also let those who see and hear me, take upon themselves to communicate my words to others and preach to their children, relatives and friends.” The Companions had three methods of learning or preservation of the Hadis; memorization, writing, and practice. The companions always tried to observe the actions of the Holy Prophet (S.A.W), remember his sayings and then apply what they saw to their own practices in their everyday life.
Abu Hurairah used to write what he heard from the Holy Prophet (S.A.W) in a book form and more than 5000 Ahadis were attributed to him. Similarly, Hazrat Ali (R.A) had a booklet containing traditions which concerned the orders and instructions from time to time by the Holy Prophet (S.A.W). Hazrat Abdullah bin Umar (R.A) wrote every word of Holy Prophet (S.A.W)’s speech and more than 2000 Ahadis were attributed to him. Hence during this time more than 10000 Ahadis were collected. Hazrat Aisha (R.A) also used to preserve the sayings of Holy Prophet (S.A.W) likewise Hazrat Abdullah bin Abbas was engaged in preserving and transmitting the Ahadis
During this period the companions acted and wrote what the Holy Prophet (S.A.W) said individually.
The second period of compilation (101-200 AH) was after the Holy Prophet’s death. New converts wanted to hear about him (S.A.W) and therefore the companions were the first source of information who narrated to their successor (Tabaeen).
Umar bin Abdul Malik gave the official orders that the Ahadis should be compiled. Therefore many scholars prepared many collections of the Ahadis and various methods were adopted in its arrangement. The first method was by tracing them to each companion despite the theme. It is called Masnad, the titles of their chapters are Masnad of Abu Bakr (R.A), Masnad of Abu Hurairah (R.A), Masnad of Hazrat Bibi Aisha (R.A), and the famous compilationby Imam Ahmed bin Hanbal.
The second category was by grouping the Ahadis into chapters and some of the chapters according to their theme. The best non-compilation of this type is Al-Mutah by Imam Malik and Al-Musannaf of Imam Abdul Razaq. The compilers introduced each Ahadis with its own Isnad (series of authorities). But they did not discriminate between the authentic and less authentic Ahadis. So they were mixed up.
Third period (Golden period) (200-300 AH) - The third period begin with the death of the companions. Muslims had to rely on the communication of the successors who narrated to the Taba Ta baeen or successors of the successors. This was the golden age of Ahadis. Reciting and memorizing traditions was considered to be a privilege and soon a great number of them had been collected. Ahadis could be authentic or lesser authentic and so the early authorities included only those Ahadis which they considered to be genuine. The ones suspected to be fabricated were rejected. They said that the text should have no conflict with the Quran or with more reliable Hadis. Isnad must be full and unbroken while the narrators must be known for his memory, piety and knowledge.
The Asol ul-Hadis was already been developed and Ismail Al-Bukhari’s idea to compile the authentic Ahadis through a branch of Asol ul-Hadith called Asma ur-Rijal (to check the chain of Tranmitters) he gathered 600000 of them out of which more than 7000 were added to his work and it took him 16 years to compile. He was followed by number of other scholars such as Imam Muslim ibne Hajaj. The collection by Bukhari and Muslim are held in great esteem and are known as the two Sahihs that is the two collection recognized as absolutely authentic. Abu Daud author of al-Sunan, Al-Tirmizi, author of Al-Jame, Al-Nasai author of al-Sunnah and ibne Majah author of Kitab Al-Sunnah. These four works along with Bukhari and Muslim became widely recognized in the Muslim world as six leading books called Al-Kutub Al-Sitta or the six Sahihs.
In the last period many other scholars compiled new collections. Their contents were taken from the six books and arranged in various ways until it was felt that all the Ahadis circulating orally introduced to writing. Hence the Hadis literature became exceedingly rich and finally came to the state as we know it today. It is guide for all Muslims.

Q2: Question: Write a descriptive account on Muslim belief in Allah Pre-destination and Decree? [10]
Answer: the statement ' there is no ability or power except through Allah' explains the Belief in Predestination and Decree (Al-Qadha & Al-Qadar) forms an ingredient of Islamic faith. Belief in Predestination and Decree is mentioned in the Holy Quran in the Iman-e-Mufassal which says ‘’I believe in Allah, in His angels, in His books, in His prophets, in the Last Day and in the fact that everything, good or bad, is decided by Allah Almighty and in the life after death.’’
This means that everything, good or bad, is decided by Allah, is an article of faith and without this our faith is not complete. Faith in predestination means that we believe in our heart and confess with our tongue that the Most High Allah has decreed all things; whatever happens in the world whether it is concerning the conditions and operations of things, good and evil, obedience and disobedience, faith and infidelity (unfaithful), sickness and health, wealth and poverty, life and death is contained in the written tablet of the decrees of Allah which is called the Loh-e-Mahfooz.
The belief in Divine predestination includes belief in 4 things:
1. Allah is the creator of everything.
2. Allah knows everything; what has, is and will happen.
3. Allah has recorded all that has passed, all that is happening and all that will happen.
4. Whatever Allah wills, happens and whatever He wills not, does not happen.

According to the Muslim Faith, Allah is the sole Creator and Cherisher (care for something or someone) of the universe. His power is not limited in any sphere. The Qur’an says: ‘’ verily Allah has power over everything.” Therefore it will not be wrong to say that God not only has knowledge of each and every affair of the entire universe but also all the matters and occurrences are under His control. We ourselves can see the Divine Will in many objects and phenomena around us. The Qur’an invites us to appreciate by saying: ‘’It is not permitted to the sun to catch up to the moon, nor can the night outstrip the day; each just swims along in its own orbit (according to the Divine Will)’’ (36:40). These are demonstrations of Allah’s unlimited power and command.
Similarly, man, the most supreme creation of Allah is no exception to this Divine Will. Humans have been granted liberty and free will, but at the same time they are subservient (submissive) to the laws of nature. We should know that that our Creator has knowledge of everything and has command over us and so it should be our duty to submit to His Will. The Qur’an reminds us by saying: ‘’We indeed created man and We know what dark suggestions his soul makes to him; for We are nearer to him than his jugular vein.’’ (50:16). This simply means that Allah knows even the innermost desires and motives of man better than man himself so it becomes clear that in spite of enjoying free will, our destinies and decisions are under the ultimate Divine predestination. Allah has predestined the span of every person’s life, their share of good and ill fortune and the fruits of their efforts in accordance with His eternal knowledge. This is to say that He has ordained (designed) the things as they were to take place in this world and in the life to come. This however does not imply that whatever we do is predestined to be done by us and we have no freedom of action. For example, if Allah has predestined an evil thing to a Peron, it was so because the person had chosen to commit that evil thing when he had a choice of not doing it. If he were to do a pious deed, All-Knowing Allah would have predestined that pious deed to have been done by that person. No one is forced to do a certain thing because of its predestination. Allah has given every human the ability to do good or bad in life. People decide what to do, but Allah has knowledge of our deeds even before we were created. He knew what we could and would do but does not make us do it.
While Allah has given free choice to people, man has also been shown the correct way by means of revelation through His prophets. Man has the final choice to accept or decline this Divine guidance. His choice rests on his will as the Qur’an says: ‘’ Surely, We have shown him the way, whether he be grateful or ungrateful (rests on his will)’’ (76:3).

 

[Irfan Atique]

Q2: Question: Write a descriptive account on Muslim belief in Allah Pre-destination and Decree? [10]
Answer: the statement ' there is no ability or power except through Allah' explains the Belief in Predestination and Decree (Al-Qadha & Al-Qadar) forms an ingredient of Islamic faith. Belief in Predestination and Decree is mentioned in the Holy Quran in the Iman-e-Mufassal which says ‘’I believe in Allah, in His angels, in His books, in His prophets, in the Last Day and in the fact that everything, good or bad, is decided by Allah Almighty and in the life after death.’’
This means that everything, good or bad, is decided by Allah, is an article of faith and without this our faith is not complete. Faith in predestination means that we believe in our heart and confess with our tongue that the Most High Allah has decreed all things; whatever happens in the world whether it is concerning the conditions and operations of things, good and evil, obedience and disobedience, faith and infidelity (unfaithful), sickness and health, wealth and poverty, life and death is contained in the written tablet of the decrees of Allah which is called the Loh-e-Mahfooz.
The belief in Divine predestination includes belief in 4 things:
1. Allah is the creator of everything.
2. Allah knows everything; what has, is and will happen.
3. Allah has recorded all that has passed, all that is happening and all that will happen.
4. Whatever Allah wills, happens and whatever He wills not, does not happen.

According to the Muslim Faith, Allah is the sole Creator and Cherisher (care for something or someone) of the universe. His power is not limited in any sphere. The Qur’an says: ‘’ verily Allah has power over everything.” Therefore it will not be wrong to say that God not only has knowledge of each and every affair of the entire universe but also all the matters and occurrences are under His control. We ourselves can see the Divine Will in many objects and phenomena around us. The Qur’an invites us to appreciate by saying: ‘’It is not permitted to the sun to catch up to the moon, nor can the night outstrip the day; each just swims along in its own orbit (according to the Divine Will)’’ (36:40). These are demonstrations of Allah’s unlimited power and command.
Similarly, man, the most supreme creation of Allah is no exception to this Divine Will. Humans have been granted liberty and free will, but at the same time they are subservient (submissive) to the laws of nature. We should know that that our Creator has knowledge of everything and has command over us and so it should be our duty to submit to His Will. The Qur’an reminds us by saying: ‘’We indeed created man and We know what dark suggestions his soul makes to him; for We are nearer to him than his jugular vein.’’ (50:16). This simply means that Allah knows even the innermost desires and motives of man better than man himself so it becomes clear that in spite of enjoying free will, our destinies and decisions are under the ultimate Divine predestination. Allah has predestined the span of every person’s life, their share of good and ill fortune and the fruits of their efforts in accordance with His eternal knowledge. This is to say that He has ordained (designed) the things as they were to take place in this world and in the life to come. This however does not imply that whatever we do is predestined to be done by us and we have no freedom of action. For example, if Allah has predestined an evil thing to a Peron, it was so because the person had chosen to commit that evil thing when he had a choice of not doing it. If he were to do a pious deed, All-Knowing Allah would have predestined that pious deed to have been done by that person. No one is forced to do a certain thing because of its predestination. Allah has given every human the ability to do good or bad in life. People decide what to do, but Allah has knowledge of our deeds even before we were created. He knew what we could and would do but does not make us do it.
While Allah has given free choice to people, man has also been shown the correct way by means of revelation through His prophets. Man has the final choice to accept or decline this Divine guidance. His choice rests on his will as the Qur’an says: ‘’ Surely, We have shown him the way, whether he be grateful or ungrateful (rests on his will)’’ (76:3).

q3: Question: Write an account of the Muslims belief in Resurrection and the Last day? [10]
Answer: Belief in Resurrection after death and the last day is one of the fundamental beliefs in Islamic faith this covers two parts: The first one is the believe in the day of Judgment, it is believed in Islam that this world is onlytemporary and we are all merely passing through it. Our final destination is here after or after life. We are only given this life as a chance for us to do good, to worship Allah (SWT) and to live our lives in accordance with the teaching of Quran and Sunnah. Every one of us is endowed with our own free will, thus we had the freedom to do and chose to what to do with our lives attain eternal life. All of these will matter on the day that the world will come to the end. When itWill happen? No one knows accept Allah (SWT), those who deny the hereafter, Allah (SWT) warned them by saying: “How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, and then again will bring you to life (on the Day of Resurrection) and then onto Him you will return." (2:28).
This verse summarizes Allah’s (SWT) absolute power of giving life and death and urges as to strengthen our faith in him. This also means that death is just an important phase in our journey to live an eternal life after the final judgment. There are signs of immense and eminent end of this world explained in the Holy Quran and the concept and outcome of the Day of Judgment also being given in the Holy Quran. That day will start by the first blow of the trumpet of the angel Hazrat Israfeel (A.S), “The Quran says: “then when one blast is sounded on the trumpet and the earth is moved and its mountain is crushed to powder at one stroke on that day shall the great event come to pass” (69. Al-Haaqqa (The Reality)) on the last day the sun will be folded up, the stars will lose their luster and fall, and the ocean will boil over. As the Surah tell us how the earth would be shaken to its depths, and the hills will be ground to powder such that they became powder dust then Hazrat Israfeel will blow third trumpet .On the third trumpet everyone will be restricted from the dead at the end of the time, “and there will come forth every soul, with each will be an angel to drive and an angel to be a witness” (50:21).
The second part is believed on the Day of Judgment following the resurrection. Everybody will join the vast assembly gathers on the plain of Arafat. Now all the Humans will stand one by one for accountability of all their deed in worldly life. Allah (SWT) will set the scale of ultimate justice known as the Mezaan and the body organ of each will individually speak (witness) to tell the details of deeds and finally according to the deed that is good or bad people will be awarded or punish and this will know as Yaum -ul-Jaza. When the judgment is finished, a bridge will be stretched over the top of the pit of Hell. This bridge, called the Sirat, will lead to Paradise which will be on the other side. Everyone will have to cross this bridge. The Prophets and the righteous people will zoom right over and enter Paradise. The treading of the bridge by the people will be based on the nature and enormity of their good or bad deeds. The two states of Heaven and Hell are not spiritual. They will be experienced in physical forms by the new bodies with which Allah will raise men up.
The good ones will be sent in the heaven and the bad ones will be sent into hell forever and ever but forever and ever is for the polytheist, atheist, and the Muslims after completing their punishment will be taken out from hell and will be sent into Jannah. The Holy Quran says: “guardians of eternity will they enter………” (35:33) and in another in the Holy Quran Allah (SWT) says: “but he who’s balance (of good deeds) will be light will live in a bottom less pit (it is a fire blowing fiercely)”. (Al-Quran)

 

[exploded diper]

can we also leave h ali as it tooo came?

 

[Irfan Atique]

q3: Question: Write an account of the Muslims belief in Resurrection and the Last day? [10]
Answer: Belief in Resurrection after death and the last day is one of the fundamental beliefs in Islamic faith this covers two parts: The first one is the believe in the day of Judgment, it is believed in Islam that this world is onlytemporary and we are all merely passing through it. Our final destination is here after or after life. We are only given this life as a chance for us to do good, to worship Allah (SWT) and to live our lives in accordance with the teaching of Quran and Sunnah. Every one of us is endowed with our own free will, thus we had the freedom to do and chose to what to do with our lives attain eternal life. All of these will matter on the day that the world will come to the end. When itWill happen? No one knows accept Allah (SWT), those who deny the hereafter, Allah (SWT) warned them by saying: “How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, and then again will bring you to life (on the Day of Resurrection) and then onto Him you will return." (2:28).
This verse summarizes Allah’s (SWT) absolute power of giving life and death and urges as to strengthen our faith in him. This also means that death is just an important phase in our journey to live an eternal life after the final judgment. There are signs of immense and eminent end of this world explained in the Holy Quran and the concept and outcome of the Day of Judgment also being given in the Holy Quran. That day will start by the first blow of the trumpet of the angel Hazrat Israfeel (A.S), “The Quran says: “then when one blast is sounded on the trumpet and the earth is moved and its mountain is crushed to powder at one stroke on that day shall the great event come to pass” (69. Al-Haaqqa (The Reality)) on the last day the sun will be folded up, the stars will lose their luster and fall, and the ocean will boil over. As the Surah tell us how the earth would be shaken to its depths, and the hills will be ground to powder such that they became powder dust then Hazrat Israfeel will blow third trumpet .On the third trumpet everyone will be restricted from the dead at the end of the time, “and there will come forth every soul, with each will be an angel to drive and an angel to be a witness” (50:21).
The second part is believed on the Day of Judgment following the resurrection. Everybody will join the vast assembly gathers on the plain of Arafat. Now all the Humans will stand one by one for accountability of all their deed in worldly life. Allah (SWT) will set the scale of ultimate justice known as the Mezaan and the body organ of each will individually speak (witness) to tell the details of deeds and finally according to the deed that is good or bad people will be awarded or punish and this will know as Yaum -ul-Jaza. When the judgment is finished, a bridge will be stretched over the top of the pit of Hell. This bridge, called the Sirat, will lead to Paradise which will be on the other side. Everyone will have to cross this bridge. The Prophets and the righteous people will zoom right over and enter Paradise. The treading of the bridge by the people will be based on the nature and enormity of their good or bad deeds. The two states of Heaven and Hell are not spiritual. They will be experienced in physical forms by the new bodies with which Allah will raise men up.
The good ones will be sent in the heaven and the bad ones will be sent into hell forever and ever but forever and ever is for the polytheist, atheist, and the Muslims after completing their punishment will be taken out from hell and will be sent into Jannah. The Holy Quran says: “guardians of eternity will they enter………” (35:33) and in another in the Holy Quran Allah (SWT) says: “but he who’s balance (of good deeds) will be light will live in a bottom less pit (it is a fire blowing fiercely)”. (Al-Quran)

q4: a) The Kaabah
b) Ahram
c) Arafat
d) And Eid ul-Azha
Answer: The Kaabah:
The original foundations of the Holy Kaabah were laid by the angels who were the first one to construct it. It was later rebuild for the second time by Hazrat Adam (A.S) to whom the angels pointed out the exact location for the rebuilding of the sacred house. The third time it was reconstructed by Prophet Ibrahim (A.S) and Hazrat Ismail (A.S) from the place which was known as Maqam e-Ibrahim. The Holy Kaabah stand in the centre of the Holy city Makkah (Bakkah), it is 45 feet high, 33 feet wide and 59 feet long. The Kaabah was the first house of worship as the Holy Quran says: “The first house of worship appointed for man was that at Bakkah (Makkah) full of blessings and guidance for all” (3:96)
It is also called Bait Ullah and Bait Ul-Atique. It was reconstructed and restored by Prophet Muhammad (S.A.W) at the age of 35 before becoming Prophet. The Holy Kaabah is the focal point for all the Muslims from all parts of the world to perform the Salah in the direction of the Holy Kaabah. During the Hajj the Muslim begins with the
‘Tawaf-e-Qudoom’ that is seven rounds around Holy Kaabah. During this circumnutating the Muslims kiss the black stone known as Hajr-e-Aswad as they passed it following Prophet Muhammad (S.A.W) example. If the Tawaf is performed with true devotion to Allah (S.W.T) the most high it infuses in man a deep since of humility and inclemency him to render obedience to its creator. As Allah (S.W.T) the most high commands man to circumnutates the Holy Kaabah in chapter number. 22 verse number. 29: “Then let them complete the prescribed duties (Manâsik of Hajj) for them, and perform their vows, and circumambulate the Ancient House (the Kaabah at Makkah).”
b) Ihram:
Ihram is a state of purity and it refers to two sheets of unstitched white clothes while for women, Ihram is their ordinary clothes which covers the entire body with exception of their hands, feets and face. There are 3 types of Ihram known as Ifrad (only for the sake of Hajj), second is Tamattu bil-Umrah (Ihram for Umrah) and the third is Qiraan (for both Umrah and Hajj together). A pilgrim puts on Ihram before he crosses the miqat (those locations from where it becomes wajib to wear Ihram and which cannot be crossed to proceed for hajj or umrah without putting it on first). Once a pilgrim puts on Ihram, he is under the compulsion to abstain from trimming nails, putting on perfume, hunting as well as other immoral acts. Ihram is an expression of one’s intention to perform hajj or umrah. In the state of Ihram, Muslims have to refrain from certain acts which include indecent and immoral practices which often make up a regular feature of many people’s daily lives. Strict observance of such a moral code helps to train believers for leading an ideal life of true Muslims. Muslims in state of Ihram exhibt equality which helps to strengthen the bonds of brotherhood.
c) Arafat:
On the 9th Zill hajj pilgrims go to Arafat which is a barren valley at a distance of 9 miles from Makkah. In this barren valley the pilgrims performs the Wuquf-e- Arfat standing between noon and dusk; this is to obtain Allah (S.W.T)'s forgiveness. Our beloved Holy Prophet (S.A.W) said: "Hajj is halting at Arafat." (Sunan Tirmizi)
The pilgrims spend the day in 'Talbiyah', 'Tahleel, Astaghfar. The pilgrims offer Salat-e- Zuhr and Asr (Jamma) and reciting other supplications. This is the place where Hazrat Adam (A.S) and Hazrat Hawa were rejoined /reunited after being expelled from the gardens of the Jannah, and this mount where they both met is at a side of Arafat known as the mount of Mercy (Jabal-e-Noor).
In one of the Hadis of our Beloved Holy Prophet (S.A.W): " When the day of Arafat comes, Allah (S.W.T) descent to the lowest heaven and praise them to the angels, by saying ' look at My servants who come to me in dis-heeled, dirty and crying from every deep valley, I call you to witness that I have forgiven them" (Sahih Bukhari)
This is also the place is the very place where our beloved Prophet Muhammad (S.A.W) delivered his (S.A.W) last sermon.
d) Eid ul-Azha
Eid ul-Azha is the festival of Muslims which is celebrated all over the world. This is also known as the festival of sacrifice and the sacrificial feast. Eid ul-Azha is celebrated on the 10th day of Hajj in the remembrance of Prophet Ibrahim (A.S)’s redness to sacrifice his own son Hazrat Ismail (A.S) for the sake of Allah (S.W.T) as Allah (S.W.T) instructed Hazrat Ibrahim (A.S) to make sacrifice of his son Hazrat Ismail (A.S) to show obedience to Allah (S.W.T) and Hazrat Ibrahim (A.S) did what Allah (S.W.T) asked for after which Allah (S.W.T) Hazrat Ibrahim (A.S) as Khalilullah (His (S.W.T)’s friend).

 

[Irfan Atique]

can we also leave h ali as it tooo came?

yes

 

[Irfan Atique]

sir can we leave the que.. significance of hadith in thought and action as it came this year ?????

yes

 

[Irfan Atique]

Sir can u tell that should we attempt the caliph question or the articles or pillars one I mean in which one we can score better?

solid marks in attempting articles and pillars

 

[rammy97]

yes

sir u reply sooo fast n i keep getting alerts every second...its like when u cum online XPC is about 2 explode!!!!!!

 

[asma tareen]

Thank u sir

 

[Irfan Atique]

Belief in Allah's predestination and decree
Method of Hajj

A Summary of What The Pilgrims Do In Hajj
1 – The pilgrim should enter ihraam on the eighth day of Dhu’l-Hijjah from Makkah or its environs within the sanctuary. When entering ihraam for Hajj he should do what he did when entering ihraam for ‘Umrah: ghusl (full ablution), putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite theTalbiyah. The Talbiyah for Hajj is the same as the Talbiyah for ‘Umrah, except that one should say here “Labbayka hajjan (Here I am for Hajj)” instead of “Labbayka ‘umratan (Here I am for ‘Umrah).” If he fears that some obstacle may prevent him from completing Hajj, he should stipulate a condition and say: “If something prevents me (from completing Hajj) I will exit ihraam at the point where I am prevented (from continuing).” If he is not afraid of any obstacle then he does not need to stipulate any condition.

2 – Then he should go to Mina and stay there overnight, and offer five prayers there: Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr.

3 – When the sun rises on the ninth day he should proceed to ‘Arafah and pray Zuhr and ‘Asr together there, shortened, at the time of Zuhr. Then he should strive in du’aa’, dhikr and prayers for forgiveness until the sun sets.

4 – When the sun sets, he should proceed to Muzdalifah and pray Maghrib and ‘Isha’ there when he arrives. Then he should stay there overnight until he prays Fajr, and remember Him and call upon Him until just before sunrise.

5 – Then he should move on to Mina to stone Jamrat al-‘Aqabah which is the last pillar that is closest to Makkah, throwing seven pebbles one after another, each one approximately the size of a date stone, saying takbeer (“Allaahu akbar”) with each throw.

6 – Then he should slaughter the hadiy (sacrificial animal), namely a sheep or one-seventh of a camel or one-seventh of a cow.

7 – Then he should shave his head if he is male; women should cut their hair but not shave it, taking off the length of a fingertip from all parts of their hair.

8 – Then he should go to Makkah and perform the tawaaf of Hajj.

9 – Then he should go back to Mina and stay there for those nights, namely the nights of the eleventh and twelfth of Dhu’l-Hijjah, and stone the three Jamaraat (stone pillars) after the sun has passed its zenith, throwing seven pebbles, one after another, at each, starting with the smallest pillar – which is the one that is furthest away from Makkah, then the middle pillar. He should recite du’aa’ after both, then he should stone Jamrat al-‘Aqabah, after which there is no du’aa’.

10 – When he has finished stoning the pillars on the twelfth of Dhu’l-Hijjah, if he wishes he may hasten and leave Mina, and if he wishes he may delay (his departure) and stay there on the night of the thirteenth and stone the three Jamaraat after the sun passes its zenith. It is better to delay and stay longer, but it is not obligatory unless the sun sets on the twelfth and one is still in Mina, in which case it becomes obligatory to stay until one stones the three jamaraat after the sun passes its zenith. But if the sun sets on the twelfth day and a person is still in Mina but not by choice, such as if he had packed his bags and got into the bus or truck, but was delayed because of overcrowding and traffic jams, then he does not have to stay, because his staying until after sunset was involuntary.
11 – Once those days are over and the pilgrim wants to leave, he must not leave until he has performed the farewell tawaaf, going around the Ka’bah seven times. Women who are menstruating or bleeding following childbirth d o not have to do this farewell tawaaf.

12 – If the pilgrim is performing a voluntary Hajj on behalf of another person, whether a relative or otherwise, then he has to have done Hajj for himself before that. There is no difference in the way he performs Hajj apart from the intention, i.e., he should form the intention of performing this Hajj on behalf of that person, mentioning him by name in the Talbiyah and saying, “Labbayk ‘an [fulaan] (Here I am on behalf of [So and so]).” Then when he says du’aa’ during the rituals he should pray for himself and for the person on whose behalf he is performing Hajj.

With regard to the types of Hajj, there are three: tamattu’, qiraan and ifraad.

Tamattu’ is when the pilgrim enters ihraam for ‘Umrah during the months of Hajj (which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah) and performs ‘Umrah and exits ihraam, then he enters ihraam again for Hajj from Makkah or its environs on the day of al-Tarwiyah (the eighth day of Dhu’l-Hijjah) in the same year as his ‘Umrah.
Qiraan is when the pilgrim enters ihraam for ‘Umrah and Hajj together, and does not exit ihraam until the day of Sacrifice, or he enters ihraam for ‘Umrah then includes Hajj with it before he starts his tawaaf.

Ifraad is when the pilgrim enters ihraam for Hajj from the meeqaat or from Makkah if he resides there or in a place that is closer than the meeqaat, and remains in ihraam until the Day of Sacrifice if he has a hadiy with him. If he does not have a hadiy with him, it is prescribed for him to cancel his Hajj and make it ‘Umrah, so he should perform tawaaf and saa’i, then cut his hair and exit ihraam, as the Prophet (peace and blessings of Allaah be upon him) told those who entered ihraam for Hajj but did not have a hadiy with them to do. This applies to the pilgrim doing qiraan, if he does not have a hadiy with him; it is prescribed for him to cancel his qiraan and make it ‘Umrah, for the reason mentioned. The best kind of Hajj is tamattu’ for the one who has not brought a hadiy with him, because the Prophet (S.A.W) told his companions to do that and insisted that they should do that.

 

[Irfan Atique]

Thank u sir

any time pleasure is all mine

 

[rammy97]

A Summary of What The Pilgrims Do In Hajj
1 – The pilgrim should enter ihraam on the eighth day of Dhu’l-Hijjah from Makkah or its environs within the sanctuary. When entering ihraam for Hajj he should do what he did when entering ihraam for ‘Umrah: ghusl (full ablution), putting on perfume and praying. He should form the intention of entering ihraam for Hajj and recite theTalbiyah. The Talbiyah for Hajj is the same as the Talbiyah for ‘Umrah, except that one should say here “Labbayka hajjan (Here I am for Hajj)” instead of “Labbayka ‘umratan (Here I am for ‘Umrah).” If he fears that some obstacle may prevent him from completing Hajj, he should stipulate a condition and say: “If something prevents me (from completing Hajj) I will exit ihraam at the point where I am prevented (from continuing).” If he is not afraid of any obstacle then he does not need to stipulate any condition.

2 – Then he should go to Mina and stay there overnight, and offer five prayers there: Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr.

3 – When the sun rises on the ninth day he should proceed to ‘Arafah and pray Zuhr and ‘Asr together there, shortened, at the time of Zuhr. Then he should strive in du’aa’, dhikr and prayers for forgiveness until the sun sets.

4 – When the sun sets, he should proceed to Muzdalifah and pray Maghrib and ‘Isha’ there when he arrives. Then he should stay there overnight until he prays Fajr, and remember Him and call upon Him until just before sunrise.

5 – Then he should move on to Mina to stone Jamrat al-‘Aqabah which is the last pillar that is closest to Makkah, throwing seven pebbles one after another, each one approximately the size of a date stone, saying takbeer (“Allaahu akbar”) with each throw.

6 – Then he should slaughter the hadiy (sacrificial animal), namely a sheep or one-seventh of a camel or one-seventh of a cow.

7 – Then he should shave his head if he is male; women should cut their hair but not shave it, taking off the length of a fingertip from all parts of their hair.

8 – Then he should go to Makkah and perform the tawaaf of Hajj.

9 – Then he should go back to Mina and stay there for those nights, namely the nights of the eleventh and twelfth of Dhu’l-Hijjah, and stone the three Jamaraat (stone pillars) after the sun has passed its zenith, throwing seven pebbles, one after another, at each, starting with the smallest pillar – which is the one that is furthest away from Makkah, then the middle pillar. He should recite du’aa’ after both, then he should stone Jamrat al-‘Aqabah, after which there is no du’aa’.

10 – When he has finished stoning the pillars on the twelfth of Dhu’l-Hijjah, if he wishes he may hasten and leave Mina, and if he wishes he may delay (his departure) and stay there on the night of the thirteenth and stone the three Jamaraat after the sun passes its zenith. It is better to delay and stay longer, but it is not obligatory unless the sun sets on the twelfth and one is still in Mina, in which case it becomes obligatory to stay until one stones the three jamaraat after the sun passes its zenith. But if the sun sets on the twelfth day and a person is still in Mina but not by choice, such as if he had packed his bags and got into the bus or truck, but was delayed because of overcrowding and traffic jams, then he does not have to stay, because his staying until after sunset was involuntary.
11 – Once those days are over and the pilgrim wants to leave, he must not leave until he has performed the farewell tawaaf, going around the Ka’bah seven times. Women who are menstruating or bleeding following childbirth d o not have to do this farewell tawaaf.

12 – If the pilgrim is performing a voluntary Hajj on behalf of another person, whether a relative or otherwise, then he has to have done Hajj for himself before that. There is no difference in the way he performs Hajj apart from the intention, i.e., he should form the intention of performing this Hajj on behalf of that person, mentioning him by name in the Talbiyah and saying, “Labbayk ‘an [fulaan] (Here I am on behalf of [So and so]).” Then when he says du’aa’ during the rituals he should pray for himself and for the person on whose behalf he is performing Hajj.

With regard to the types of Hajj, there are three: tamattu’, qiraan and ifraad.

Tamattu’ is when the pilgrim enters ihraam for ‘Umrah during the months of Hajj (which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah) and performs ‘Umrah and exits ihraam, then he enters ihraam again for Hajj from Makkah or its environs on the day of al-Tarwiyah (the eighth day of Dhu’l-Hijjah) in the same year as his ‘Umrah.
Qiraan is when the pilgrim enters ihraam for ‘Umrah and Hajj together, and does not exit ihraam until the day of Sacrifice, or he enters ihraam for ‘Umrah then includes Hajj with it before he starts his tawaaf.

Ifraad is when the pilgrim enters ihraam for Hajj from the meeqaat or from Makkah if he resides there or in a place that is closer than the meeqaat, and remains in ihraam until the Day of Sacrifice if he has a hadiy with him. If he does not have a hadiy with him, it is prescribed for him to cancel his Hajj and make it ‘Umrah, so he should perform tawaaf and saa’i, then cut his hair and exit ihraam, as the Prophet (peace and blessings of Allaah be upon him) told those who entered ihraam for Hajj but did not have a hadiy with them to do. This applies to the pilgrim doing qiraan, if he does not have a hadiy with him; it is prescribed for him to cancel his qiraan and make it ‘Umrah, for the reason mentioned. The best kind of Hajj is tamattu’ for the one who has not brought a hadiy with him, because the Prophet (S.A.W) told his companions to do that and insisted that they should do that.

Jazakallah khair

 

[Irfan Atique]

sir u reply sooo fast n i keep getting alerts every second...its like when u cum online XPC is about 2 explode!!!!!!

hahaha..... dear i have all my thesis work in my laptop that's why

 

[rammy97]

ANYTHING YOU ALL WANTS TO KNOW ABOUT PAPER 2, NOW IS THE TIME

sir can u post an account of the battles fought during the khilafat of Hazrat Umar(R.A) cuz its really detailed in the books n v r not required to write sooo much for 10 marks