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A student of Islam

QURBAANI OF LAMBS

QUESTION: During the current Qur’bani season a man purchased several sheep from a Darul Uloom which does Qur’baani on a big scale every year. The sheep were small, not more than 5 or 6 months old. I am aware that if a six-month old sheep is big and fat, and if let loose in a flock of one-year old sheep, it will be the same in size, then Qurbaani of such a sheep is valid. However, these 5 and 6 month old sheep were very small. They could never pass for one-year olds. The meat yield was about 8 kg. Is the Qur’baani of such sheep valid? Is there perhaps another fatwa governing such animals if   slaughtered by a Darul Uloom? When I brought this fact to the attention of the man, he said that it was not his concern if the Qur’baani was valid or not because the senior Ulama of the Darul Uloom condoned and legalized the Qur’baani. What is the Shar’i ruling on this issue?

Also advise about a big six month old goat which has the appearance of a year-old goat. Is Qurbaani of such a goat valid?

ANSWER (Majlisul Ulama):

Qurbaani of the small lambs described by you is most certainly not valid. There is no separate law for Darul Ulooms. The Qurbaani obligations were not discharged by slaughtering such small lambs. If any of these animals were for Waajib Qurbaani, then it is incumbent on the respective persons to make qadha of their Qurbaani by giving a live animal to the poor or the price of an animal. A 6 month old or a less than 1 year goat is not valid for Qurbaani, even if it passes as a 1 year old in size.

If an animal is slaughtered to compensate for the corrupted Qurbaani, all the meat and every item of the slaughtered animal will be Waajibut Tasadduq, i.e. it will be compulsory to distribute everything of the animal to only the Fuqara and Masaakeen. The person whose Qurbaani it is and the wealthy may not consume of the meat.

The vindication for this haraam act of slaughtering deficient animals which invalidate the Qurbaani, is satanic. Such logic is severely castigated by Allah Ta’ala. In regard to this man’s Yahudi-type justification of haraam, the Qur’aan Majeed states:

“They (the laity – the ordinary people of Bani Israaeel) take their Ulama and their Mashaaikh as gods besides Allah, (and they take for their god) Isaa, the son of Maryam.”

When the Sahaabi, Hadhrat Abdullah Bin Salaam (radhiyallahu  anhu), who was among the leading Ulama of the Tauraah, asked Rasulullah (sallallahu alayhi wasallam) for the tafseer of this aayat, Nabi (sallallahu alayhi wasallam) explained that when the ulama-e-soo’ of Bani Israeel would make halaal into haraam, and vice versa, the laity would accept such mutilation of the Ahkaam and follow it. This they did because it well-suited their nafsaani desires.

Thus, the brother who sought to shrug off his Deeni responsibility and Waajib obligation by passing the buck to the errant Ulama of the Darul Uloom cast himself into the mould of the laity (awaam) of Bani Israaeel. He made the Ulama of the Darul Uloom his arbaab min dunillaah (gods besides Allah). Allah Ta’ala expects that all Muslims utilize the treasure of Aql bestowed to them. Basic masaa-il of Istinja, Tahaarat, Salaat, Zakaat, Qurbaani, etc. are known to all Muslims. Even the juhala quickly understand these masaa-il (rules) when they read them in elementary text books prepared for Maktab kids.

This brother despite being aware of the one year requirement for sheep, soothed his conscience by having appointed the Ulama of the Darul Uloom his ‘gods’ besides Allah Ta’ala. He utilized the Darul Uloom’s Ulama as a scapegoat for his shirk – his assignment of partners with Allah Azza Wa Jal by citing the miscreant Ulama in derogation of Allah Azza Wa Jal, and in abrogation of the Ahkaam of Allah’s Shariah. May Allah Ta’ala save us from the kufr and shirk of our nafs.

Also Read: Fiqh of Qurbani (Udhiyyah) – The Annual Sacrifice of Eid ul Adh-ha

The “INDEPENDENCE DAY” Deception

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So today is Pakistan’s Independence Day when artificial boundaries in the Islamic world are often imposed by European colonial powers, cutting across tribal lines, leaving people with same ethnicities into different states.

For example, in Pakistan and Afghanistan, the Pashtun tribe is divided by the “Durand line”. The “Radcliffe Line” divides the Punjabi clan. Both have a bloody history. The Sykes-Picot in the Middle East is another example. Africa is full of these artificial divides imposed on people there.
The worst divide, however, is not the physical divide, but the psychological divide, created from artificial national identities through flags, anthems, national heroes, symbols, patriotism, propaganda etc. Where The lndian muslim Solider is killing Pakistani Muslim Solider and vice versa.

Relative to the European nation-states, the nation-state models that evolved in the Islamic world are incredibly divisive and unstable. Today, these systems are weakening globally due to their decline in relevance: i.e changing business practices, lack of financial regulations, and technology.

Not all solutions can be copy and pasted. Nation-State model is an example. Unfortunately we are more nationalist than Muslims.
As much as we like to believe that we created our countries, for the most part we did not. The “independence” days that are celebrated are in reality a sad part in our history. Most, if not all of these nations are created by the colonizers that left artificial borders that are named after them. This is not a system that we created nor a system that Islam encourages. Muslims have been coerced and manipulated to follow european ideology of nationalism, sometimes by their own people who had studied abroad amd brought unislamic concepts of nationalism to Muslim lands.

The current nation state model has failed in the Muslim world as it is divisive to our Ummah, with 50+ states, dividing us economically, politically, etc. And especially psychologically. You can see today Muslims fighting each other over these nation states.

As a Muslim, I can only take the Islamic solution that Prophet Muhammad called for, which is not a reality today. All Muslims unite and live under one authority. This is same solution that Prophet Muhammad said that will show itself once again in future as noted in his hadith.

Laybying Non-Existent ‘Qurbaani’ Spectacled Sheep

QUESTION:
A darul uloom is advertising the sale of sheep fitted with spectacles. The pictures have also been published by the darul uloom. They are offering Qur’baani sheep for sale. The sheep have not yet been purchased by them. However, they have advertised the sale of these sheep-to-be-bought for sale by the laybye system. They have provided their banking details. What is the ruling of the Shariah regarding these sheep for the purposes of Qur’baani?

ANSWER (by Mujlisul Ulama):

The sale of the spectacled ghost sheep is baatil (baseless, haraam, null and void). It is not permissible to purchase objects which are not in the ownership and possession of the seller.

The consequence of faasid and baatil sales is the effect of RIBA. It will be like making qur’baani of stolen animals – animals acquired by theft.

The entity offering non-existent sheep and displaying the haraam pictures of the sheep with the added mockery of spectacles on the sheep, is not a darul uloom. It is DAARUL JAHL (the Abode of Ignorance). It is totally unexpected of a Deeni institution to engage in such brazen and flagrant haraam acts for the sake of monetary objectives.

They are shockingly ignorant and insensitive regarding the great and sombre act of Qur’baani. They are more ignorant of the spirit underlying this momentous sacrifice offered by Hadhrat Ibraaheem, (Alayhis salaam). Their dastardly act of mockery is akin to the type of mockery which the kuffaar make of the Ahkaam and Shiaar of Islam.

IT IS NOT PERMISSIBLE TO PURCHASE THESE GHOST SHEEP. YOUR QUR’BAANI WILL NOT BE VALID.

Reprimanding these types of mockers, the Qur’aan Majeed says:

“Say (to them, O Muhammad!) What! Do you jest with His Laws and His Rasool? Do not now make excuses. Verily, you have committed kufr after your Imaan.”

For their flagrant acts of mockery of Allah’s Ahkaam and for their flagrant portrayal of haraam pictures, they should resort to Taubah and also renew their Imaan, for it is palpably clear that they believe that haraam pictures are halaal.

Even according to the most liberal Deobandi Molvi who has strayed from Siraatul Mustaqeem on several major issues, pictures of animate objects are haraam. Whilst he baselessly claims that digital pictures are permissible, he maintains that when such pictures are printed on paper then it is HARAAM. We do not know whom these miscreants of Daarul Jahl are following. From whence did they gain the idea that the haraam pictures of the sheep are halaal?

“Salaam on those who follow the Hidaayat (of Allah).”

Mother is your Nafl Hajj

By Mujlisul Ulama

A MAN LEFT from the City of Farghaanah (in Central Asia) with the intention of performing Nafl Hajj. When he reached Nishapur, he went to visit Hadhrat Abu Uthmaan Al-Khairi (rahmatullah alayh). He made Salaam, but Hadhrat Abu Uthmaan did not respond. Feeling annoyed, the man reflected in his mind: ‘It is indeed surprising that a Muslim does not respond to the Salaam of another Muslim!’

By kashf it was revealed to Hadhrat Abu Uthmaan what the man was thinking. He commented: “Does a person perform Hajj whilst abandoning his ailing and grieving mother?” Jolted by this truth, the man abandoned his plan for Hajj, and immediately set off to return to Farghaanah. He remained in his mother’s service until her death.

After his mother’s demise he travelled to Nishapur to be in the company of Hadhrat Abu Uthmaan Al-Khairi. When Hadhrat Abu Uthmaan saw the man, he leapt up, embraced and honoured him. He remained in the company of Hadhrat Abu Uthmaan until the latter’s demise.

The rights of a mother, in fact the rights of parents, are sacred. The importance and sanctity of the rights of parents increase with age. The bond of parenthood becomes stronger with time. Even if the son reaches 60 years, he remains a child to his parents and it remains his obligation to keep them happy in all lawful things. It is not permissible for even the adult or elderly son to depart on a journey without the happy consent and blessings of his parents. And a journey in terms of the Shariah is a distance of 77 kilometres or more. Children should not deprive themselves of the wonderful Duas of their parents when they go on a journey. Rasulullah (sallallahu alayhi wasallam) described the Dua of parents as ‘Mustajaab (readily acceptable), without doubt’. 

Most people indoctrinated with western ideas are oblivious of the Waajib rights of their parents. The western cult of life is the life-style of animals. The parental bond fades into oblivion for animals.

Going for Nafl Hajj??

Question: I have already performed Fardh Hajj. I am yearning to go for a Nafl Hajj. The trip will cost about  R45,000. A friend advised me to rather spend the money on charity, and I will gain more reward. However, my heart is set on Hajj. What would be better for me?

Answer (by Mujlisul Ulama):

Hajj is an important act of Ibaadat of high merit. However, Hajj is no longer compulsory on you. We shall therefore narrate to you the advice of Hadhrat Bishr Haafi (rahmatullah alayh) who was among the greatest Auliya in the early ages of Islam. The advice of such an illustrious authority of the Shariah who held an exceptionally elevated pedestal in the spiritual sphere, is infinitely superior to the advice which non-entities like us could proffer.

A man came to Hadhrat Bishr Haafi (rahmatullah alayh) and said: “Hadhrat. I have saved 2,000 dinars (gold coins/krugerrands). I yearn to go for (Nafl) Hajj.”

Hadhrat Bishr: “Do you wish to go for Hajj on a sight-seeing tour or to gain thawaab (reward) from Allah Ta’ala.”

The Man: “Most certainly to gain thawaab.”

Hadhrat Bishr: “Distribute the 2,000 dinars to 10 faqeers or to 10 orphans or to ten such men who are struggling to maintain their families. You will then receive the reward of 100 Hajj.”

The Man: “Hadhrat, the desire to go for Hajj is intense in me.”

Hadhrat Bishr: “Now I am convinced that the money which you have earned is not halaal. You will therefore not rest until you spend it in a haraam way.”

The faculty of Baseerat (spiritual wisdom and insight) of the Auliya is perfect. Rasulullah (sallallahu alayhi wasallam) said: “Beware of the Firaasat (intuitional wisdom and insight) of the Mu’min (i.e. the Wali of Allah), for verily, he looks with the Noor of Allah.” The man’s insistence to go for Hajj despite having been made aware that contributing the money to the needy and destitute would entitle him to the rewards of a hundred Hajj, was evidence of the insincerity of his intention. Although he had claimed that he desired thawaab, he rejected the thawaab of 100 Hajj. Now why would a man reject the thawaab of a 100 Hajj acquired so easily without the difficulties and dangers of a journey, and settle for the thawaab of one Hajj which could only be attained after much difficulty and even danger, and the commission of many sins from the time one departs until the time one returns? It was clear to Hadhrat Bishr that the man’s intention was hollow and insincere. He simply wanted to go for a holiday as most of the prospective hujjaaj do in this age.

From this episode you will or you should understand that it is infinitely better to contribute your R45,000 to Sadqah to aid Muslims in distress. You will then, Insha’Allah, receive the thawaab of a 100 Hajj. Do not allow the nafs and shaitaan to dupe you and to deprive you of greater thawaab. Nowadays, the door of sin is thrown wide open from the very time one departs from home, and the sins go on multiplying even in the Holy Cities, and the sinning continues right until the time one reaches home. At every step of the journey there is sin – sins of the eyes, sins of the ears, sins of the heart, sins of the limbs, mushtabah and haraam food, intermingling of sexes, the fisq and fujoor of airports and planes, and many more, are all ingredients of the journey nowadays. It is unwise and not at all advisable to undertake Nafl Hajj and Umrah in this age.

Muslims in every country are squandering hundreds of millions of dollars on Nafl Hajj and Umrah at a time when the Ummah is lying prostrate in misery. The ignorance and destitution of the Ummah do not justify such massive wastage of funds which could be put to better use in the interests of the Ummah.

Machine Slaughtering and the Shariah

By Mujlisul Ulama

INTRODUCTION

Among the signs of the impending Hour of Qiyaamah is the commercialization of institutions of the Deen. Worldly and monetary motives will underline even acts of Ibaadat. Among such institutions of Islam which have become thoroughly commercialized are Hajj, Madaaris, and Thabah (Islamic slaughter). Mentioning the signs of Qiyaamah, Rasulullah (sallallahu alayhi wasallam) said:

“The world will be pursued with acts of the Aakhirah.”

Acts of ibaadah will be made the media for achieving worldly and monetary goals. Of all the commercialized Deeni institutions, the Islamic system of Thabah (Slaughtering of animals) has suffered the most. No other Islamic institution has become socommercialized, so mutilated, and destroyed as the holy system of Thabah.

The last couple of decades have seen some of the worst scoundrels, thugs, deceits andeven munaafiqeen manipulating the Deen’s institution of Thabah for the realization of their mercenary agenda. Men who are the scum of mankind have ganged up in the form of carrion ‘halaalization’ outfits. The congeries of these vile outfits operating in a drunken stupor, driven to insanity by their inordinate lust for money, have destroyed every Deeni vestige with which the Qur’aan and Sunnah have adorned the holy system of Thabah.

Nothing – absolutely nothing – remains today of the Islamic institution of Thabah whose only purpose has become to parasitically suck from the business sector millions of rands for halaalizing carrion in the name of Thabah, and to promote the business empires of the Yahood and Nasaara. The commercialized so-called ‘halaal’ slaughteringis nothing but pure brutal torture, suffering and haraam killing of billions of chickens and animals world-wide in the name of Islam when in fact the chief supervisor of this sordid killing is Shaitaan himself.

Just as saahireen (sorcerers – perpetrators of black magic) are subservient to Iblees, so too are all these ‘halaal’ outfits the slaves of the Devil-in-Chief. –that Devil, Mardood, La-een, Iblees who had flagrantly  refused to prostrate for Aadam (alayhis salaam) at the Divine Command. These carrion and pork halaalizers are the illegitimate progeny of that Devil.

Not satisfied with the multi-million rand income annually flowing into its coffers, one pork and carrion halaalizing outfit in pursuit of more haraam boodle is contemplating halaalization of carrion produced by machine-slaughter.

Millions of animals are killed by machine in foreign countries, such as Europe and Australia. The satanic haraam agencies are exploring foreign markets to augment the haraam millions they are currently netting. Thus they are planning their evil case for the halaalization of the carrion produced by machine-slaughter.

In this brief discourse the Shariah’s view and ruling on the prohibition of machine-slaughtering is explained. It is hoped that Muslims will wake up from their slumber and struggle to rid themselves of the addiction of carrion meats, and not  plunge further into the cesspool of iniquity by consuming the filth which machine-slaughtering produces and which some  haraam ‘halaal’ outfits are  scheming to halaalize.

MUJLISUL ULAMA OF S.A.

8 Rabiul Awwal 1433

31 January 2012

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WHO IS THE THAABIH (SLAUGHTERER)

Of vital importance in understanding the Shar’i ruling on this question is to establish who actually is doing the slaughtering (thabah). Is the machine doing the slaughtering or the operator of the machine? There is no difficulty in establishing who or what is doing the actual slaughtering of the animal. The operator of the machine merely presses a button and the machine comes into action. The assistant/s merely usher the animal or bird into the slaughtering machine. Human action then ceases and the animal is automatically slaughtered by the power-operated machine. The only relationship which the human operator has with the process is to switch on the machine. The only relationship which the handler of the animal has is to steer the animal into the machine. Beyond this, they have no participation in the actual act of thabah. The act of thabah is effected SOLELY by the machine operating automatically, i.e. the actual cutting of the neck-vessels is done by only the machine. No reasonable person can deny this indisputable fact that the animals are slaughtered by the machine and not by any human being. Hence, in regard to the actual slaughtering it is conclusively proven that this is effected by the machine. We have now established that the slaughterer (the thaabih) in this case is the automatic machine and not the operator of the machine or the one who drives orushers the bird/animal into the machine.

About the thaabih (actual slaughterer), the Shariat decrees:

“And, among its (Shar’i thabah’s) conditions is that the thabih be a person of the’ millat of tauhid…….” (Hidayah)

“Among its conditions is that the thaabih is a Muslim or a Kitabi.” (Raddul Muhtaar)

There is absolutely no difference of opinion on this issue. Unanimously – according to all Matha-hib – has it been established that an absolute and obligatory condition for the validity of Shar’i thabah is that the act of thabah MUST be effected by a human slaughterer (thaabih).

Elaborating further on this Fardh (compulsory) requirement, the Shariat states:

“Among its conditions is that the thabih be an understanding person. Hence, the slaughtered animal of an insane person and a child who does not understand will not be consumed.” (Raddul Muhtaar)

Elaborating on the unlawfulness of the animal slaughtered by an insane person, Raddul Muhtaar states:

“Because an insane person has no intention. And, the validity of intention (qasd) is with that which we have mentioned, viz., the author’s statement: `When he is able to understand the Tasmiah, realizes the animal and possesses the ability (to slaughter).’ It is for this reason that he says in Jauharah: ‘The thabeehah (slaughtered animal) of a child who does not understand, of an insane person and of an intoxicated person who does not understand will not be consumed.’ (Shurambulaliyah)”

“Verily, an insane person has no intention (qasd.)” (Raddul Muhtaar)”

The slaughtered animal will be halaal if the thaabih understands the Tasmiah and the thabeehah.” (Hidayah)

“If he (the thabih) does not understand the Tasmiah nor understands (perceives orrealises) the thabeehah, it (the animal so slaughtered) is not halaal.” (Hidayah)

“And, qasd (conscious intention) has been decreed a condition in thabah.” (Minhajut Talibeen of Imam Nawawi)

The aforementioned references indicate very clearly that according to the Shariat, the thaabih (the actual slaughterer) must be a human being who possesses understanding or intelligence so that he may discharge the condition of qasd (intention) and understand what act he is executing. He, himself, i.e. the actual slaughterer MUST understand that he is slaughtering; reciting the Tasmiah, and he must perceive the animal. In short, one of the essential requisites of valid and lawful Shar’i thabah (slaughtering) is conscious-ness of the slaughterer. The following facts will be clear from the references cited above:

(a) The thabah (slaughtering) of an insane person although Muslim reciting the Tasmiah at the time of thabah and severing the required four vessels, is not valid. An animal slaughtered by an insane Muslim will not be halaal notwithstanding the fact that he has slaughtered “correctly”.

(b) If a child who is not of proper understanding effects thabah “correctly” by reciting Tasmiah and severing the four neck vessels, the animal will nevertheless be haraam.

“THE ANIMAL SLAUGHTERED BY A CHILD WHO DOES NOT UNDERSTAND, BY AN INSANE PERSON AND BY AN INTOXICATED PERSON WHO DOES NOT UNDERSTAND, WILL NOT BE CONSUMED’ (Jauharah,  Shurambulaliyah, Raddal Mukhtar)

The Shar’i emphasis on the essentiality of CONSCIOUSNESS, INTENTION and UNDERSTANDING of the slaughterer (thaabih) is abundantly manifest. It has already been established that the actual slaughterer in machine-slaughtering (the mode of automatic slaughtering effected by machines) is the automatic power driven machine, not the one who ushers the animals into the machine. In so far, as the machine is concerned the essential Shar’i requirement for the validity of Shar’i thabah, viz., consciousness is absolutely non existent. The animals slaughtered unconsciously by the machine being haraam is, therefore readily comprehensible and indisputable on the basis of Shar’i proofs. When the Shariat brands as haraam animals slaughtered “correctly” by children and insane persons who happen to be members of Islam, then to a greater degree will the Shariat apply its ruling of haraam to animals slaughtered by an inanimate and an unconscious machine. An inanimate machine does not enjoy a status higher than a child or an insane Muslim.

The reference cited above informs us that another compulsory condition for the validity of Shar’i thabah is that the slaughterer be a Muslim or a Kitaiabi, but the slaughterer in automatic machine slaughtering is not a human being. The slaughtering force in this case is an inanimate machine. Thus, in the absence of this condition too, the slaughtered animal of the machine is haraam.

The Shariat emphasises much the demand that slaughtering MUST be effected by a human being and that animals slaughtered by non-humans are haraam. It should not be assumed (as some supposedly learned people have done) that because of the non-existence of power driven, electrically    operated slaughteringmachines in the time of Rasulullah (sallallahu alayhi wasallam), the Shariat is silent or ambiguous on the slaughtering effected by such machines. The Shariat of Islam is the Law of Allah Ta’ala which brings within the ambit of its decree all and every exigency and development until the Day of Qiyamat. Declaring its emphasis on human slaughtering, in negation of machine or inanimate and unconscious slaughtering, the perfect and all-embracing Shariat of Muhammadur Rasulullah (sallallahu alayhi wasallam) says:

“The shart (i.e. a compulsory stipulation for the validity of Shar’i slaughtering) is that a human being wounds the animal (in case of thabah idhtirari) or slaughters it. With out this (human slaughtering) it (the animal) will be like an animal which has been gored to death or an animal which has fallen to its death.” (Raddul  Muhtaar)

The slaughtering accompanied by all its Shar’i conditions (shurut) must be executed consciously and intentionally by direct action of a human being. And, by direct action, the Shariat means that the act of severing the required neck-vessels must be executed manually- the instrument (alah) of cutting to be wielded and directly manipulated by the hand of the thabih (slaughterer). The actual act of cutting must be effected by the instrument operated by the power of the human hand and not by mechanical power or some other external force. The Shariat emphasises the condition of  human power for the validity of thabah to such an extent that human power – man’s personal act – is stipulated as a condition for the validity of even thabah idhtirari (viz., killing the animal by means of an arrow or sharp instrument in case of game or even domesticated animals which have gone wild and out of man’s control). Thus Imam Shafi (rahmatullahi alayh) states in Kitaabul Umm, Vol. 2:

“Thakat (i.e. Shar’i thabah) is of two kinds. One kind pertains to animals over which man has control. In this class is thabah (actual slaughtering accompanied by all Shar’i conditions) and nahr (The second class of slaughter-thakat), pertains to animals not in man’s control. In this class (of thakat) the human being captures (or kills) an ‘animal by means of a silaa (sharp weapon) with his HAND (biyadihi); or a human being with his HAND shoots the animal with an arrow. Hence, it  (Shar’i Thakat or slaughter) is the ACT OF MAN’S HAND.”

Imam Shaafi’s repeated use of the phrase, “bi yadihi” or “with his hand” indicates the Shar’i emphasis on human power – the power of the human hand actually driving the knife or instrument to bring about thabah. Therefore, a type of “slaughter which is not the direct consequence of the power of man’s hand a slaughter in which the required neck-vessels are severed by an instrument NOT driven by the power of a human hand, but by mechanical power or some other external force,” will not be Shar’i thakat.

In defining Shar’i slaughter, Imam Shafi (rahmatullah alayhi) stresses,

“THUS IT IS THE ACT OF MAN’S  HAND”

If human hand-power was not a stipulation for the validity of Shar’i thabah, then Imam Shafi (rahmatullah alayhi) would not have defined such thabah as “the act of man’s hand” nor would he have stressed that the weapon must be wielded by man’s hand; neither would he have said that the arrow must be shot with man’s hand. If the driving force of man’s hand in effecting the thabah was not a Shar’i stipulation then it would have sufficed if Imam Shaafi (rahmatullah alayhi) had said: “with a weapon or with an arrow”. There would then have been no need to condition the wielding of the weapon and the shooting of the arrow with “man’s hand”. The Shariat thus very clearly negates automatic slaughtering in which an inanimate machine NOT driven by human power, executes the act of slaughter.

Thabah – not an automatic act

Automatic slaughtering has been invalidated by the Shariat in unambiguous terms. Stating the invalidity of automatic slaughtering, the authoritative and famous Book of Islamic Jurisprudence, Hidayah states in Volume 4:

“Thabah (slaughtering) is not attained (i.e. not valid) by means of only the instrument, but (is valid) by means of isti’mal (use). And, that (i.e. use) in both (the hunting dog and the hunting falcon) is by means of irsal (intentionally despatching or setting loose the dog or falcon in pursuit of the game). Hence, the irsal takes the place of shooting the arrow and driving the knife.”

Here two terms of utmost significance appear, viz., “isti’mal” and “imrarus sikkeen”. Isti’mal means “to employ”; “to use” and “imrarus sikkeen” means “the driving of the knife” or “to drive the knife”. This employment and driving of the knife must be effected by means of the human hand as appears elsewhere in the books of the Shariat, e.g. Kitaabul Umm cited above. Besides the clear text of the Shar’i verdicts on this issue, the grammatical connotation of the term, “isti’mal” a member of the word-class, Istif’al renders the translation of the term as: to seek use; to make use; to bring into action. The word category to which “isti’mal” belongs negates automatic use or automatic action from its meaning. An instrument could be used manually – by man’s direct force or it can operate automatically, without the direct force of man. If the instrument – the knife in our case – is driven by the force of man’s hand, it will be described as “Imrarus sikkeen”, and the term “isti’mal” will apply. But if the instrument operates of its own accord i.e. automatically – then it will not be described as imrarus sikkeen nor will the word isti’mal be applicable to it. On the contrary, the phrase, bimujarradil  alah which appears in the aforementioned quotation from Hidayah will then apply to it. The meaning of the phrase is: “by means of only the instrument”, in other words, automatic operation of the instrument or the operation of the instrument without human power or force. Hence, it is stated explicitly:

“Thabah (Shar’i slaughter) is not attained (not valid) by means of only the instrument, but by (it being) employed (or used).”

It is further clarified that the meaning of this “employment” or isti’mal is “to drive the knife”:

In case someone attempts to fallaciously argue that by switching on the machine, man is employing or “using” it, thereby fulfilling the requirement of isti’mal, and hence imrarus sikkeen, we better exhibit the fallacy of such argument. Firstly, it will only be one not versed in Arabic who will resort to such a baseless argument. Secondly, only one ignorant of the clearcut Shar’i meanings assigned to these terms, will argue thus. Thirdly, the statement of the Shariat, viz. (Thabah is not attained by means of only the instrument, negates this argument.

What does the Shariat mean by saying not that slaughtering is not valid if the instrument is used? The inference from this statement is clear. If the instrument is used, thabah is valid. If the instrument is not used, thabah is not valid. But, the question remains: If the instrument is not used, how could slaughtering be effected? In rejecting slaughter in which the knife is “not used”, but operates of its own accord – automatically -Shariat negates the assertion that isti’mal exists in automatic operation. In saying: i.e. slaughter by the instrument itself is not thabah, the Shariat accepts the fact that an instrument can slaughter or kill without the direct action of man, i.e. without the power of the human hand although such instrument is setup or set into motion by man’s operation or activity. In this case man’s operation is confined to setting the instrument into motion and is not extended to the actual cutting of the neck-vessels. The Shariat has beautifully illustrated such automatic slaughtering for us to ensure that we remain in no doubt and to protect adherents of the Deen from being hoodwinked by “fatwas” of the nafs.

In the following citation appears an example of automatic slaughter achieved by the operation or activity of man, but not with the hand-slaughtering power of man. Man’s operation is merely confined to setting up the apparatus which executes the slaughter.

“Thus, a pit dug (to trap game) is none of the two kinds of thakat  (Shar’i  slaughter) whether a weapon (silah a sharp instrument, e.g. spear, sword, dagger) is fixed in the pit or not.”

In this illustration a man sets up the apparatus to trap and wound/kill a wild animal. In the process his action is confined to the setting up of the apparatus and is not related to the actual wounding or killing. Since the animal was killed in the trap automatically and not by the power of the human hand, the Shariat proclaims the animal haraam and excludes this automatic form of killing from the definition of Shar’i thabah. On the contrary, if the man had killed the wild animal by directing the weapon to the animal with his own hands, then the animal would have been halaal. The Shariat gives as its reason for proclaiming this automatic killing haraam, the fact that human force was not utilized to kill the animal:

“The condition (shart) for the validity of Shar’i thakat is that the animal must be wounded by a human being or that a human being must slaughter it. Without this (human action), the animal will be like an animal gored to death or like an animal which was killed by falling.” (Raddul Muhtaar)

Illustration (b)

“A man sets up a spear (or any other instrument in a trap) for the purpose of hunting a zebra. After a while he finds the zebra dead (having been killed by the spear-trap). The zebra is not halaal… because the condition (for the validity of Shar’i thakat which renders an animal halaal) is that a human being wounds it or slaughters it. Without this (human action) the animal will be like one gored to death or having fallen (from a height) to its death.” (Raddul Muhtaar)

In this example, no pit was dug.  The apparatus of slaughter, viz., a spear was set up in a way which would wound or kill an animal passing by it. An animal was trapped in this spear trap and killed. The Shariat brands the animal thus killed as haraam because the act of killing was NOT the effect of direct human force. If on the other hand the animal was killed by the spear driven by the force of the man’s hands, then it (the animal) would have been halaal. This illustration furnished by the Fuqaha also clearly negates the validity of automatic killing.

Illustration (c)

“If a person sets up a sword or a spear (as a trap to kill game), then drives the game towards it (the sword or spear) and it reaches the sword/spear which slaughters it (the animal), its consumption is not halaal because the slaughter is without the killing of any person.” (Kitaabul Umm)

In this illustration too, the apparatus of killing is set up by a human being but in the actual killing of the animal, human force is not a feature. The killing is by the inanimate cutting device. The human being’s action in the process is confined to setting up or setting in motion the apparatus. Hence, the Shariat brands the automatically killed animal haraam and furnishes as its grounds:

“BECAUSE ITS SLAUGHTERING IS WITHOUT THE KILLING OF ANY HUMAN.”

In illustration (c), above, the operator of the apparatus (no matter how primitive the method of automatic slaughtering is in this illustration) is a Muslim who recites the Tasmiah when setting up the apparatus which will bring about the death of the animal. He then drives the animal towards the instrument which will kill. In other words, he operates his automatic-killing apparatus and drives the animal towards it. The animal is then killed automatically by the sword. The Shariat brands the animal as haraam since the cause of the killing is attributed by the Shariat to the apparatus and not to the man who operates the apparatus or the automatic machine. Automatic slaughter in terms of the Shariat is killing effected by any means without the direct force or power of the human being:

“The condition being that a human being must wound the animal or slaughter it…” (Raddul Muhtaar)

Illustration (d)

“A goat brushed against the knife which is in the hand of a person. As a result, it’s gullet and wind-pipe are severed. The goat will not be halaal.” (Minhajut Talibeen of Imam Nawawi)

In this illustration, the animal is killed, not by the act of a human being, but by the goat brushing against the knife. The killing is thus executed automatically, and the Shariat proclaims it haraam despite the fact that the knife is held in the hand of a human being and the required vessels are severed. (According to the Shafi Math-hab the vessels required to be compulsorily severed are the gullet and the wind-pipe, hence we have said, “required” here. However, according to the Hanafi Math-hab the required vessels to be severed are at least three.) The slaughtering although effected by a knife held in the hand of a Muslim, is nevertheless not valid according to the Shariat because such killing was not by the force of the human hand.

ALLAAMAH MAHMOOD ON MACHINE-SLAUGHTERING

(In refutation of a fatwa which had declared the carrion produced by machine-slaughtering to be halaal.)

Hadhratul Allamah Maulana Mufti Mahmood Sahib, Mufti and Shaikhul Hadith of Madrassah Qasimul Uloom, Multan, Pakistan states about the automatic machine-slaughtering:

“After the explicit fatwa of the animal slaughtered by this (automatic) method being halaal, it is absolutely meaningless to merely say that this method is contrary to the Sunnat. Makruh, cruel or that the thaabih’s (slaughterer) act in slaughtering by this means is bad. Even if the one who presses the button be a Muslim and recites the Tasmiah at the time of pressing the button, then too the thabeehah (slaughtered animal) of the machine will not be halaal. On the contrary. It will be carrion.

It is evident that the only act of the one who presses the button is the restoration of the electrical power which was disconnected from the machine when it was switched off. In pressing the button, the operator has merely removed the impediment which restrained the activation of the machine. He merely removed this impediment thereby permitting the action of the machine. In reality, the blade of the machine and the cutter of the neck of the animal will bedriven by electrical power and not the driving force of the hand of a Muslim. Thus, the slitting of the throat of the animal is the act of the electrically driven machine and not the act of a Muslim.

In thabah, it is a shart (a compulsory condition) that the direct act, i.e. the driving force of the hand, of the thabih be effective in rendering the slaughter. But in regard to the machine, the act of the one who presses the button is confined to removing the Impediment. How then can the act of Tabah by removal of the impediment be asserted to be the act of the remover? How can the remover of the impediment be described as the thaabih? The following example will clarify this more.

(1) A Majusi (fire-worshipper) with knife in hand is about to slaughter an animal. Another person grabs hold of his hand restraining him from executing the act of slaughtering. A Muslim, then, reciting, Bismillahi Allahu Akbar, releases the Majusi’s hand from the refraining force (the grip of the one who was holding the Majusi’s hand) and he (the Majusi) simultaneously executes the slaughter, slitting the throat of the animal. Will the animal be halaal?

In this example the act of removing the impediment was rendered by a Muslim reciting the Tasmiah, nevertheless, in view of the fact that the actual driving force in slaughtering the animal was the Majusi, the animal thus slaughtered is branded haraam. The act of the remover of the impediment has not been considered here.

(2) Similarly, a sharp instrument or knife is suspended by rope. An animal is positioned under it. A Muslim reciting the Tasmiah cuts the rope and the instrument by virtue of its impact when it strikes the animal slits the throat of the animal. Will the animal be halaal? Will the actual act of slaughtering be attributed to the Muslim who removed the impediment? Will he be described as the thaabih and will it be said that the slaughtered animal is the thabeehah of a Muslim?

Most assuredly, the animal in both these examples will not be halaal. How can it then be said that animals slaughtered by a machine are halaal? What is the difference between the animal slaughtered by the methods in the examples and by the machine?

Even if for a brief moment this reality be overlooked and it be accepted that pressing the button is an affective and voluntary act (in so far as the slaughtering is concerned), it should be well understood that the act of the button presser for the switch-operator) ceases upon him having pressed the button. His act is non-existent in the motion of the machine and at the time of the machine cutting the throat. The machine moves continuously while throats are being cut. The machine-operator ceases his action prior to the slaughtering.

The fundamental difference between Thabah idhtirari (pertaining to game and animals out of control) and Thabah Ikhtiyari, the act of slaughtering is in fact, imrarus sikkeen (a Muslim driving the knife with his power), and in Thabah Idhtirari, rami (the act of shooting the arrow) and irsal (the act of setting loose the trained hunting animal) is proclaimed by the Shariat to be the substitutes of thabah. Imam Shafi (rahmatullah alayhi) also stipulates “human action” for the validity of Thabah Ihtiyari. In Kitabul Umm, page 198, Vol. 2, he states:

“Thakat is of two kinds. (1) That in which man has control over the animal. This form is thabah and nahr. (2) That in which man has no control over the animal. This form is that man kills the animal by means of a weapon with his hand or he shoots an arrow with his hand. Thus, it (Thakat) is the act of the hand. And, that which Allah Azza Wa Jal has made halaal by means of trained hunting animals which catch (game) with the act of man is like the arrow which strikes (with the act of man). But, a pit dug (to trap game) is none of the two kinds of thakat whether there be a weapon in it or not. If a man sets up a sword or spear, then drives the game (towards the sword-trap) and the animal reaches it and is thus slaughtered, its consumption is not lawful because it is slaughtered without the act of anyone (any human being).”

There is absolutely no doubt in the fact that animals slaughtered by the automatic slaughtering machine are not slaughtered by the act of a human being not does the power of man’s hand operate in slitting the throat. It is precisely for this reason that even a person of the least understanding will not attribute the cutting of the throat to the act of man, but will say that it is an animal slaughtered by the machine.

THE FIRST TEN DAYS OF ZUL HIJJAH 

By Jamiatul Ulama Gauteng

VIRTUES

Indeed it is a great favour and blessing from Allah Subhaanahu wa Ta’aala that He has awarded the Ummat of Rasulullah Sallallahu Alayhi Wasallam exceptionally extraordinary and special periods of time within which all virtuous deeds are magnified many times over and Allah manifests His grand mercy, pardon and clemency. One of these opportunistic periods is the first ten days of Dhu’l-Hijjah (the final month of the Islamic Calendar, in which the Hajj is performed). It is upon the followers of Rasulullah Sallallahu Alayhi Wasallam to grab at this occasion with both hands in appreciation to the divine bounties which are showered in this period. We, whose lives are riddled with sin and transgression, whose souls are perforated with evil and filth, are in dire need of such blessed days.

There are many virtues and blessings found in Dhul Hijjah, and the most in the first 10 days. We do not know which of us will be alive to see this month next year. As such, we must fervently and eagerly devote ourselves to the obedience and attainment of the pleasure of Allah Ta’aala.

Allah Ta’aala swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says “By the dawn; by the 10 nights” [Surah al-Fajr 89:1-2]. Ibn Abbaas, Ibn al-Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhul-Hijjah. Ibn Katheer said: “This is the correct opinion.” [Tafseer Ibn Katheer, 8/413]

Ibn’ Abbas Radiallahu Anhu says about the Aayah, “Remember Allah during the well known days,” (Surah Hajj) that it refers to the first ten days of Dhul-Hijjah. [This is related by al-Bukhari]

Rasulullah Sallallahu Alayhi Wasallam said, “There are no days in which righteous deeds are more beloved to Allah than these 10 days.” The people asked, “Not even Jihad for the sake of Allah?” He said, “Not even Jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing” (Bukhari).

Narrated Ibn’ Umar Radiallahu Anhu: On the Day of Nahr (10th of Dhul-Hijjah), Rasulullah Sallallahu Alayhi Wasallam  stood in between the Jamrat during his Hajj which he performed (as in the previous Hadith) and said, “This is the greatest Day (i.e. 10th of Dhul-Hijjah).” Rasulullah Sallallahu Alayhi Wasallam started saying repeatedly, “O Allaah! Be Witness (I have conveyed Your Message).” He then bade the people farewell. The people said, “(This is Hajjat-al-Wada).” [Bukhari 2.798]

Allah Glorified and Exalted be He blessed the nation of Rasulullah Sallallahu Alayhi Wasallam with opportunities to reap rewards and blessings every day of the year. The last ten nights of Ramadan (the month of fasting) are among the most blessed nights of the year; in particular Laylatul-Qadr (the night of power) is extremely sacred. Similarly, the first ten days of Dhul-Hijja (the 12th Islamic calendar month) carry special status during the blessed month of “Pilgrimage.” The above Hadith of Rasulullah Sallallahu Alayhi Wasallam spells out the importance of these ten days in the sight of Allah Glorified and Exalted be He and the amplified reward for all good deeds during this blessed season.

Just like the last ten nights of Ramadan are the best ten nights out of the year, these first ten days of Dhul-Hijjah are the best days of the year and the most beloved to Allah as they combine acts of worship in a way unlike any other time.

With regards to the noble companion Sa’id bin Jubayr, when the days of Dhu’l-Hijjah began he would strive to increase in good actions with great intensity until he was unable to increase anymore. [Reported by Ad-Darimi]

So, the questions we should be asking ourselves are, “How do we make the most of this season of blessings?”, “What deeds can I perform to attain His pleasure?”.

Ibn Hajar (Alayhi Rahmah) says in Fath al-Bari: “The most apparent reason for the ten days of Dhu’l-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawat (prayers), siyam (fasting), sadaqah (charity) and the Hajj (pilgrimage). In no other periods do these great deeds combine.”

The following article will in shaa Allah outline some examples of the acts of worship that will help us gain His pleasure and eternal salvation in shaa Allah.

HAJJ AND SAUM

1. Perform Hajj (Pilgrimage)

Hajj – one of the five pillars of Islam, which begins on 8th Dhul Hijjah is one of the best deeds that one can do during these ten days. Muslims from all over the globe assemble in Makkah Mukarramah during this five special days for the unique ibaadat of Hajj. Hajj is obligatory on every adult Muslim who has the means to go to Makkah Mukarramah during the Hajj season, whether on foot or by any other means. Females require a suitable willing Mahram to accompany them for the Hajj to become obligatory upon them.

Abu Hurayrah (Radiallahu Anhu) reported that Rasulullah Sallallahu Alayhi Wasallam said: “The performance of Umrah is expiation for the sins committed between it and the previous ones. And the reward for Hajj Mabrur (pilgrimage accepted by Allah) is nothing but Paradise.” (Bukhari)

However, if you can’t make it this year, make the intention during these blessed 10 days to go next year.

For those of us who were not invited to His House this year, there are still many more ways to earn the pleasure of Allah.

2. Fast all nine days and especially on the ‘Day of Arafah’

Muslims are urged to fast any or all of the first 10 days Dhul Hijjah. Each day in these 10 days, Allah rewards the Muslim who fasts as if they had fasted a whole year. But those who fast on the ninth day (the Day of Arafah) will have their reward doubled: fasting that day will bring a reward as if the Muslim fasted two years.

Rasulullah Sallallahu Alayhi Wasallam said, “One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the Lailatul-Qadr” (Tirmidhi).

Rasulullah Sallallahu Alayhi Wasallam said: “Anyone who fasts for one day for Allah’s pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.” (Bukhari, Muslim)

Rasulullah Sallallahu Alayhi Wasallam said regarding fasting on the day of ‘Arafah: “Be content with the fact that Allah will expiate for you your sins for the year before (the day of ‘Arafah) and the year after (the day of ‘Arafah).” (Muslim)

The Fast of The Day of ‘Arafah

Those not performing Hajj should fast on this day according to their own calendar. It sometimes occurs that the date of 9thZul Hijjah falls on different days in different countries according to the sighting of the moon. Muslims of each country should observe “Youmul ‘Arafah” according to the lunar dates of their own country.

However, whoever is at ‘Arafah as a pilgrim then fasting is not expected of him, as Rasulullah Sallallahu Alayhi Wasallam, stopped at ‘Arafah to eat.

DHIKR AND TAKBEER

Allah Ta’aala says: “That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)…” [al-Hajj 22:28]

Rasulullah Sallallahu Alayhi Wasallam said: “There are no days on which good deeds are greater or more beloved to Allah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allah), Takbeer (saying Allahu Akbar) and Tahmeed (saying Alhamdu Lillaah).” (Ahmad)

It is Sunnah to say Takbeer (“Allahu akbar”), Tahmeed (“Al-hamdu Lillaah”), Tahleel (“La ilaha ill-Allah”) and Tasbeeh (“Subhaan Allah”) during the first ten days of Dhul-Hijjah. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee’ah for doing this.

Imam Bukhari Rahmatullahi Alayhi said: “Ibn ‘Umar and Abu Hurayrah, Radiallahu Anhum, used to go out to the markets in the ten days saying the takbeer causing the people to follow them in this action.”

He also said: “‘Umar ibn Al-Khattab Radiallahu Anhu used to say the takbeer in his mimbar in Mina, whereupon the people of the Masjid hearing ‘Umar Radiallahu Anhu, would start to say the takbeer as would the people in the markets until the whole of Mina was locked in glorifying Allah.”

Ibn ‘Umar Radiallahu Anhu used to say the takbeer in Mina during these ten days and after prayers, whilst on his bed, in his tent, in his gathering and whilst walking. What is recommended is to say the takbeer aloud due to the fact that ‘Umar ibn Al-Khattab, his son and Abu Hurayrah Radiallahu Anhum used to do likewise.

The Takbeer may include the words “Allahu akbar, Allahu akbar, la ilaaha ill-Allah; wa Allahu akbar wa Lillaahil- hamd (Allah is Most Great, Allah is Most Great, there is no deity worthy of worship but Allah; Allah is Most Great and to Allah be praise),” as well as other phrases.

There are a number of ways of making takbeer that have been narrated by the companions and their followers and from these ways is the following:

Allahu akbar, Allahu akbar, Allahu akbar kabirun.

Allahu akbar, Allahu akbar, la ilaha illallahu, wallahu akbar, Allahu akbar, wa lillahil hamd.

Allahu akbar, Allahu Akbar, Allahu akbar, la ilaha illallahu, wallahu akbar, Allahu akbar wa lillahil hamd.

Takbeer-ut-Tashreeq after every Fard Salaah

As from the Fajr of the 9th Zul Hijjah upto Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbeer of Tashreeq in the following words:

Allahu akbar, Allahu akbar, la ilaha illallahu, wallahu akbar, Allahu akbar, wa lillahil hamd.

Allah is great. Allah is great. There is no god but Allah and Allah is great. Allah is great and to Allah belongs all praise.

According to authentic Islamic sources, it is obligatory on each Muslim to recite this Takbeer after every obligatory (Fard) salaah. For women also it is commendable, not obligatory. Whether you are performing salaah with Jama’ah (collectively) or on your own (individually) makes no difference, it must be recited. Male Muslims should recite it in a loud voice, while females should recite it in a low voice.

4. Stand the Night in Salaah (Qiyaamul Layl)

Seeking Allah’s forgiveness and humbling ourselves in front of Him in supplication and prayers during the latter part of the night is an act of worship that is very beloved to Allah, Glorified and Exalted be He.

Allah Almighty calls out to His servants in the latter part of the night: “Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?” (Bukhaari, Muslim)

We should seize this opportunity and beg Allah, Glorified and Exalted be He, for His Divine Generosity and Mercy. We should ask Him as Rasulullah Sallallahu Alayhi Wasallam taught us “Our Lord, bless us with the best of this world and the best of hereafter and save us from the fire of Hell.”

Nabi (Sallallahu Alaihi Wasallam) has mentioned that Paradise becomes waajib for that person who worships Allah Ta’ala on five nights. i.e. The night of Tarwiya ( 8th of Thul Hijja), the night of Arafah (9th of Thul Hijja), the night of nahr (10th of Thul Hijja), the night of Eid ul Fitr and the night of the 15th of Sha’baan.

Abu Hurairah Radiallahu Anhu relates that the Rasulullah Sallallahu Alayhi Wasallam said, “There are no days more loved to Allah for you to worship Him therein than the ten days of Dhul Hijja. Fasting any day during it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Lailatul Qadr].” [This is related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]

5. Make Sincere Repentance

Allah Ta’aala loves those who repent to Him in complete submission. The act of sincere repentance to Allah with intention to never return to His disobedience and sin is very dear to Him. Return to Allah by giving up all the deeds, open and secret, that He dislikes. Be regretful of your sins and disobedience and resolve to never return to sin and to firmly adhere to the path which Allah loves. Remember that the repentful sinner is better than the proudful worshipper.

Allah Ta’aala says, “But as for him who repented, believed and did righteous deeds, then he will be among those who are successful.” [Al-Qasas 28:67]

6. Return to the Book of Allah (The Quran)

It is time to dust off your copy of the Quran. Establish a beautiful new relationship with the book of Allah starting in these ten days of Dhul-Hijja. Recite its verses and you will reap its blessings. Understand its message. Implement the commandments of this book in your life. This relationship with the Quran will open for you the doors of wisdom and happiness in your life. This will ultimately lead to guidance and success in this life and the Hereafter.

7. Increase in doing ALL good deeds

If you are not able to perform Hajj this year, occupy yourself during these blessed days by any and every possible good deed. Every act that is done with sincerity for the pleasure of Allah Ta’aala will bring you closer to Him.

“So whosoever does good equal to the weight of an atom, shall see it; and whosoever does evil equal to the weight of an atom, shall see it.“ [Al-Zalzalah 99:7-8]     

Rasulullah Sallallahu Alayhi Wasallam said, “Nothing will be heavier on the Day of Resurrection in the Scale of the believer than good manners…” (Tirmidhi)

8. Make lots of Du’a

Make as much du’a as you can during these blessed days, especially on the day of Arafah. The best du’a is that which is made on the day of Arafah:

It was narrated from ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (Radiallahu Anhu) that the Rasulullah Sallallahu Alayhi Wasallam said: “The best of du’a is du’a on the day of ‘Arafah, and the best that I and the Ambiyaa before me said is ‘Laa ilaaha ill-Allah wahdahu la shareeka lah, lahul-mulk wa lahul-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).” (Tirmidhi)

9. One must perform Qurbaani if Qurbaani is waajib on him.

Aaisha (Radhiallahu Anha) reports that Rasulullah Sallallahu Alayhi Wasallam said: “There is nothing dearer to Allah Ta’ala during the days of Qurbaani than the spilling of blood (i.e. the sacrificing of animals). The sacrificed animal shall come on the Day of Qiyaamah with its horns, hair and hooves (to be weighed) .The sacrifice is accepted by Allah Ta’ala before the blood reaches the ground. Therefore, carry out the Qurbaani in a condition that your heart is pleased and happy to fulfil the command of Allah Ta’ala.”

And Allah Ta’ala (الله تعالى) knows best.