Posts Tagged ‘Pictures of Hajj’
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“Journey to Mecca for Hajj 2010 – by bicycle…”
Two young South Africans have pedaled their way to Saudi Arabia to perform this year’s Haj. Nathim Cairncross, 28, and Imtiyaz Ahmad Haron, 25, both from Cape Town, said on arrival at the Saudi border before reaching Tabuk that they felt happy they were fulfilling their dream of performing Haj. “Pedaling our way to the Kingdom from Cape Town was a grueling experience. We wanted to travel this way so that we are prepared to experience the rigors of performing the pilgrimage,” Cairncross, a town planner by profession, told Arab News over the telephone on Monday night.
The idea began as a hypothetical situation – what would happen if a few friends attempted to bicycle from their home in South Africa to the Muslim holy city of Mecca in Saudi Arabia in time for the annual Hajj pilgrimage?
Twelve countries, nine months and untold kilometres of freshly traveled earth behind them, thehypothetical has become a reality for Cape Town residents Nathim Cairncross, 28, and Imtiyaz Ahmad Haron, 25.
The two pedalled their way across the Saudi border in late October, arriving nearly three weeks before the official start of the Hajj, the annual Muslim pilgrimage to the Kaaba in Mecca.
The pilgrimage, which falls during the last month of the Islamic calendar and begins on November 14 this year, is a rite that forms one of the five pillars of Islam and is mandatory for able-bodied Muslims of means at least once in their lifetime.
The two began planning their journey in December, shortly after Haron floated the idea to Cairncross, his friend of nearly seven years. Haron had been reading up on the Hajj, which draws about two million Muslims to Saudi Arabia annually.
Inspired by the stories of pilgrims that had made the arduous journey to Mecca before him, Haron decided that he wanted to join their ranks and enlisted Cairncross to come along – with a twist. The two would make the trek using only their bicycles.
“In life there’s a consistent principle for me,” Cairncross told Al Jazeera.
“If I work very hard for something, at the end of the day it’s sweeter; I value it more. After nine months [cycling] through Africa and the Middle East – of course, I value it more.”
Training for the trek
Their journey began on February 7, on a cold and rainy morning at a mosque in Cape Town, where nearly 500 people had gathered to bid them farewell and pray for their well being.
Escorted about 70km out of town by local cycling clubs supporting their effort, the two were then left alone to traverse the road ahead using their maps, their bicycles and sheer determination.
“This is our first Haj. We could have come for Haj by plane, but it was our cherished desire to travel differently, so we chose to use our bicycles, as cycling is what we both love the most,” Cairncross said.
Both pedaled 80 to 100 km daily and took rest in mosques or tents after dusk and set out again after dawn. “People have been very cooperative and courteous. At every place that we passed through, they welcomed us and were happy to know that we were going for Haj. Food was never a problem as people took delight in offering us the choicest dishes. Of course, it was tiresome to pedal throughout the journey, especially when negotiating mountainous regions,” Cairncross added.
Language was a big problem for both of them. “Once we entered the Arab countries, we decided to pick up Arabic, especially while traveling through Syria and Jordan. This suited us well when we reached the Saudi border where the security officials were very friendly and welcomed and greeted us. They were also happy to know that we have undertaken this arduous journey to fulfill our Haj dream,” Cairncross said. “We came with a very small budget and we found to our delight there were people readily prepared to offer us the local cash and meet our needs.”
Both did not encounter any serious problem on their way through nine countries in the course of their nine-month journey. “All we did was to change tires and tubes, and fix the pedal chain from time to time.
“We’re not professional bike riders,” Cairncross said. “But we did physical training – increased exercises – two months before, going up the mountains [of Cape Town], running on the beach, swimming.”
Even as they trained for the trek, Haron and Cairncross also had to combat the naysayers, who discouraged them from embarking on the ride, and others who did not think the two would go through with the plan.
Undaunted, the friends plotted their itinerary, consulted the South African traffic department to ensure they could use the roads, researched visa entry rules, and sought medical advice from doctors, who “diagnosed us as crazy”, the two said.
Word soon began to spread of their plan, and their story caught the attention of local radio stations. Once their journey began, those stations kept in touch with the riders, calling them periodically to check in on how the ride was progressing, and reporting back to listeners in Cape Town.
The support helped buoy them through their long journey, across Botswana, Zimbabwe, Mozambique, and the green peaks of Malawi.
Kindness of strangers
They cycled 80-100km per day, starting after the pre-dawn Muslim prayer, and stopping at night at hotels, campsites, or mosques, where they would tell their story to welcoming listeners who would then invite them to stay the night and eat a meal.
They made friends along the way – locals, other cyclists and tourists curious about their journey. Haron and Cairncross welcomed the curiosity, seeing it as an opportunity to explain Islam, Hajj, and why they intended to perform the pilgrimage.
“On the ground you can speak to the people,” Cairncross said.
“You get an opportunity that traveling by plane or car you don’t get. And you learn much more, you discover much more about yourself. It was an existential experience.”
However, speaking to people posed a challenge in some countries, where the number of English-speakers was few, and language represented a barrier. Refusing to let that hinder them, Haron and Cairncross began to pick up the basics of the languages they encountered, consulting with locals and researching when they could find an internet connection.
In addition to the language barriers, the two faced minor technical problems – tire punctures, broken chains, and cushion malfunctions. But they said safety was never an issue, and despite their limited budget they always managed to find food and shelter.
Africa to Asia
From Malawi, the friends cycled through Tanzania, visiting the islands of Zanzibar and Pemba, before heading to Kenya and the border of Ethiopia.
But it was at that border that Haron and Cairncross faced their first major obstacle of the trip. The two had planned to travel through Ethiopia and into Sudan, but border authorities denied their exit from Kenya into the east African country, leaving the friends temporarily stranded, and without a plan.
After myriad calls to South African embassy officials and a hasty refiguring of their original plan, Haron and Cairncross booked plane tickets and flew to Turkey, determined to complete their mission despite the slight hiccup.
They spent the Muslim fasting month of Ramadan traveling through Turkey, from Istanbul and Ankara to Gaziantep, one of the oldest continually inhabited cities in the world.
From Turkey, they cycled to Aleppo and Damascus in Syria, where they were pleasantly surprised by the depth of Syrian hospitality as children ran up to their bicycles and invited them home to lunch.
Mercy from the skies
Then it was on to Jordan – with a 24-hour trip to the city of Jerusalem to visit Masjid al-Aqsa – before heading back over the Allenby Bridge connecting Israel and the Palestinian territories to the Jordanian border. After biking the rugged hills of Petra and riding past the Dead Sea, the two at last cycled through the Arabian desert and over the Jordanian border into Saudi Arabia in late October.
“At the Tabuk border, we ran into three generals at the border post, and they were very impressed with our trip,” Cairncross said.
“So they made things easy for us, processed our visas, and while that was happening, they took us to their office, allowed us to sleep over and eat breakfast.”
With a stop in Medina, Haron and Cairncross finally made it to Mecca, under heavy grey skies reminiscent of the day that they set out on their trip. The two friends have not yet decided how they will get back to Cape Town – and they are soliciting donations to help defer some of those costs, including a bid to sell their bicycles when the trip is over.
However, despite the uncertainty of the future, they said they knew the trip was more than worth the effort when they stepped foot into the confines of Mecca.
“It was an incredible feeling,” Cairncross said.
“It was storming when we got to Mecca, with thunder and lightening. But we were so keen to get in, to see the Kaaba for the first time.
“Making tawaf (the circulation around the Kaaba) with your ihram (unstitched garments worn by pilgrims) soaking through – the rain was like mercy coming down on us. Not that we’re special, but it felt like, God willing, our efforts were accepted.”
Asked why they chose to ride bicycles, Cairncross said: “This gives us a lot of opportunity to meet and interact with different people in different countries. Additionally, we continued with our Dawa work wherever we stopped for our overnight stays.”
Both Cairncross and Haron are students of Islamic law and have studied Shariah. “I joined a university and completed a course in town planning and am working in the field of construction,” Cairncross said.
Both of them are single and love sports. While Cairncross is interested in wind surfing along beaches and seas, Haron, an economics graduate, excels in kickboxing and mountain climbing.
After the pilgrimage, both propose to return home via West Africa.
Message from Admin(King-slaveofAllah for readers) :
Assalam Alaykum,
Many peoples didn’t know about this news, an inspiring and motivational real story,
I have seen Many times while in discussions Islam haters says “no media don’t play with Islam and Muslims”.
Is not this News is Hot and Unique ? A kind of story media like to spread…but I checked and have seen that Very few selected Websites displaying this news….
My Question is WHY ?
Why not Media Covering this News?
Why Not Media spreading this news…
Why not media and news agency promoting this news ?
This is Called the DOUBLE STANDARD AGAINST ISLAM AND MUSLIMS.
This is the way media play with Muslims news.
for example…
If any Muslim will kill a mouse in south Africa jungle. Inside a cave. Then that news will spread in whole world like fire.
Every kind of media will spread news as well as news readers too.
But if a Muslim will do something good. then the same media will ignore such news…Ofcource becoz it will show good view of Islam and muslims.
THIS IS CALLED DOUBLE STANDARD.
I remember few years back an uneducated, miss guided Muslim boy said in India “I will kill my parents for the sake of Allah.” Then everyone spread this news in whole world.
But Millions times Zakir Naik said “Islam doesn’t promote terrorism”.
His statement was called as lie by many unbelievers. And indeed media don’t promote his statements….
Why?? not Only one but many double standard Media and West do against Islam and Muslims,
To view more double standard click here.
But we slaves of Allah will promote such news. We will spread truth about Islam.we will spread true message of Islam.
I want to know “Are you with me????
Then share this inspiring story with all your friends and family.If You have a blog post this story in your blog…
hope to get ur support InshahAllah,
Spread the message,Spread the Islam…
Wsalam,
King
slave of Allah
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Rulings of Udhiyah (Sacrifice)
Posted on: November 15, 2010
- In: All | Islam
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Rulings of Udhiyah (Sacrifice)
Udhiyah is one of the great rituals of Islam, in which we remember the Unity of Allaah, His blessings upon us and the obedience of our father Ibraaheem to his Lord, and in this act of udhiyah there is much goodness and blessing. So the Muslim must pay attention to its great importance.
The following is a brief look at this important ritual.Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed as an act of worship to Allaah, in the country in which the person offering the sacrifice lives, during the period from after the Eid prayer on the Day of Nahr (Eid al-Adhaa) until the last of the Days of Tashreeq (the 13th day of Dhu’l-Hijjah), with the intention of offering sacrifice. Allaah says (interpretation of the meaning):
“Therefore turn in prayer to your Lord anf sacrifice (to Him only).” [al-Kawthar 108:2]
“Say (O Muhammad): ‘Verily, my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinns and all that exists).” [al-An’aam 6:162]
“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone (in Islam)…” [al-Hajj 22:34]
Udhiyyah is a confirmed Sunnah according to the majority of scholars (some scholars say that it is waajib or obligatory; this will be discussed in more detail below). The basic principle is that it is required at the appointed time from one who is alive on behalf of himself and the members of his household, and he may include in the reward for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one who is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or included it in his waqf (endowment), then these wishes must be carried out, otherwise, if a person wishes to offer a sacrifice on behalf of someone who has died, this is a good deed and is considered to be giving charity on behalf of the dead. But the Sunnah is for a man to include the members of his household, living and deed, in his udhiyah, and when he slaughters it, he should
say, “Allaahumma haadha ‘anni wa ‘an aali bayti (O Allaah, this is on behalf of myself and the members of my household” – he does not have to make a separate sacrifice on behalf of every deceased person.The scholars agreed that sacrificing the animal and giving its meat in charity is better than giving its value in charity, because the Messenger (peace and blessings of Allaah be upon him) used to make the sacrifice, and he did not do anything but that which is best and most befitting. This is the opinion of Abu Haneefah, al-Shaafa’i and Ahmad.
The virtues of udhiyah and the best of udhiyah
A sheep is good enough as a sacrifice for one man and the members of his household and his children, because of the hadeeth of Abu Ayyoob:
“At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and the members of his household, and they would eat from it and give some to others.” (Reported by Ibn Maajah and al-Tirmidhi, who classed it as saheeh)
The kinds of animals prescribed for sacrifice are camels, cattle and sheep. Some of the scholars said that the best sacrifice is camels, then cattle, then sheep, then a share in a she-camel or cow, because the Prophet (peace and blessings of Allaah be upon him) said concerning Friday prayers:
“Whoever goes to [Friday prayers] early, it is equivalent to him sacrificing a camel.” This is the opinion of the three imaams Abu Haneefah, al-Shaafa’i and Ahmad. On this basis, a sheep is better than one-seventh of a camel or cow. Maalik said that the best is a young sheep, then a cow then a camel, because the Prophet (peace and blessings of Allaah be upon him) sacrificed two rams, and he never did anything but that which was the best. The response to that is that he (peace and blessings of Allaah be upon him) always chose what was more appropriate out of kindness towards his ummah, because they would follow his example, and he did not want to make things difficult for them. (Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).A camel or cow is enough for seven people, because of the report narrated by Jaabir (may Allaah be pleased with him) who said:
“We sacrificed at al-Hudaybiyah with the Prophet (peace and blessings of Allaah be upon him), a camel for seven and a cow for seven.” According to one version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to share camels and cattle, each seven men sharing one animal.” According to another version: “So a cow would be sacrificed on behalf of seven men and we would share it.” (Reported by Muslim)
Ruling of udhiyah:
Udhiyah is one of the rituals of Islam. It is mentioned in Jawaahir al-Ikleel Sharh Mukhtasar Khaleel that if the people of a city or country neglect udhiyah, they should be fought, because it is one of the rituals of Islam. (Rasaa’il Fiqhiyyah by Shaykh Ibn ‘Uthaymeen, p. 46). There are two scholarly opinions on udhiyah:that it is waajib (obligatory). This is the opinion of al-Oozaa’i, al-Layth and Abu Haneefah, and it is one of the two opinions narrated from Imaam Ahmad. It was also the opinion of Shaykh al-Islam Ibn Taymiyah, and is one of the two opinions in the madhhab of Maalik, or is what seems to be the madhhab of Maalik. Those who favour this opinion take the following as evidence: The aayah:
“Therefore turn in prayer to your Lord anf sacrifice (to Him only).” [al-Kawthar 108:2].
This is a command, and a command implies that something is obligatory.The hadeeth of Jundub (may Allaah be pleased with him), reported in al-Saheehayn and elsewhere, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
‘Whoever slaughtered his sacrifice before he prays, let him slaughter another one in its place, and whoever did not slaughter a sacrifice, let him do so in the name of Allaah.’” (Reported by Muslim, 3621)
The hadeeth:
“Whoever can afford to offer a sacrifice but does not do so, let him not approach our place or prayer.” (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). It says in Fath al-Baari that its men are thiqaat).(B) that it is a confirmed
Sunnah (sunnah mu’akkadah). This is the opinion of the majority, and it is the madhhab of al-Shaafa’i and the better-known opinion of Maalik and Ahmad. But most of those who favour this opinion stated that it is makrooh (disliked) for the one who is able to offer a sacrifice to neglect to do so. They base their opinion on the following:The hadeeth of Jaabir (may Allaah be pleased with him) in Sunan Abi Dawood, where he said:
“I prayed on Eid al-Adhaa with the Messenger of Allaah (peace and blessings of Allaah be upon him), and when he finished (the prayer), he was brought two rams, and he sacrificed them. He said, ‘In the Name of Allaah, Allaah is Most Great. This is on behalf of myself and any member of my ummah who did not offer a sacrifice.” (Sunan Abi Dawood bi Sharh Muhammad Shams al-Haq Abaadi, 7/486)
The hadeeth reported by all the famous muhadditheen apart from al-Bukhaari: “Whoever among you want to offer a sacrifice, let him not take anything from his hair or nails.” Shaykh Ibn ‘Uthaymeen, may Allaah preserve him, said, following his discussion of those who say it is obligatory and those who say it is Sunnah, “Each point of view has its evidence, but to be on the safe side, the one who is able to offer a sacrifice should not neglect to do so, because of what is involved in this act of reverence towards Allaah, remembering Him, and making sure that one has nothing to be blamed for.
Conditions of udhiyah
The animal should have reached the required age, which is six months for a lamb, one year for a goat, two years for a cow and five years for a camel.It should be free of any faults, because the Prophet (peace and blessings of Allaah be upon him) said:
“There are four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, a lame animal whose limp is obvious and an emaciated animal that has no marrow in its bones .” (Saheeh, Saheeh al-Jaami’, no. 886). There are milder defects that do not disqualify an animal, but it is makrooh to sacrifice such animals, such as an animal with a horn or ear missing, or an animal with slits in its ears, etc. Udhiyah is an act of worship to Allaah, and Allaah is Good and accepts only that which is good. Whoever honours the rites of Allaah, this has to do with the piety (taqwa) of the heart.It is forbidden to sell it. If an animal has been selected for sacrifice, it is not permissible to sell it or give it away, except in exchange for one that is better. If an animal gives birth, its offspring should be sacrificed along with it. It is also permissible to ride it if necessary. The evidence for this is the report narrated by al-Bukhaari and Muslim from Abu Hurayrah (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man leading his camel and told him,
“Ride it.” He said, “It is for sacrifice.” He said,“Ride it” a second or third time.It should be sacrificed at the specified time, which is from after the prayer and khutbah of Eid – not from when the time for the prayer and khutbah starts – until before sunset on the last of the days of Tashreeq, which is the 13th day of Dhu’l-Hijjah. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever sacrifices before the prayer, let him repeat it.”(Reported by al-Bukhaari and Muslim). ‘Ali (may Allaah be pleased with him) said: “The days of Nahr (Sacrifice) are the day of al-Adhaa and the three days following it.”
This is also the opinion of al-Hasan al-Basri, ‘Ata’ ibn Abi Rabaah, al-Oozaa’i, al-Shaafa’i and Ibn al-Mundhir, may Allaah have mercy on them all.
What should be done with the sacrifice?
It is mustahabb (liked, preferable) for the one who has made a sacrifice to not eat anything on that day before he eats from it, if this is possible, because of the hadeeth,
“Let every man eat from his sacrifice.” (Classed as saheeh in Saheeh al-Jaami’, 5349).
This eating should be after the Eid prayer and khutbah. This is the opinion of the scholars, including ‘Ali, Ibn ‘Abbaas, Maalik, al-Shaafa’i and others. The evidence for this is the hadeeth of Buraydah (may Allaah be pleased with him):
“The Prophet (peace and blessings of Allaah be upon him) would not go out on the day of Fitr until he had eaten, and he would not eat on the day of Adhaa until he had slaughtered (his sacrifice).” (Al-Albaani said: its isnaad is saheeh. Al-Mishkaat, 1/452).
It is better for a person to slaughter the sacrifice himself, but if he does not, it is mustahabb for him to be present when it is slaughtered.
It is mustahaab to divide the meat into three: one third to be eaten, one third to be given as gifts and one third to be given in charity. This was the opinion of Ibn Mas’ood and Ibn ‘Umar (may Allaah be pleased with them). The scholars agreed that it is not permissible to sell anything from its meat, fat or skin. In a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever sells the skin of his udhiyah, there is no udhiyah for him (i.e., it is not counted as udhiyah).” (Classed as hasan in Saheeh al-Jaami’, 6118).
The butcher should not be given anything of it by way of reward or payment, because ‘Ali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me to take care of the sacrifice and to give its meat, skin and raiment ( covering used for protection ) in charity, and not to give anything of it to the butcher as a compensation . He said, ‘We will give him something from what we have.’” (Agreed upon). It was said that it is permissible to give the butcher something as a gift, and that it is permissible to give some of it to a kaafir if he is poor or a relative or a neighbour, or in order to open his heart to Islam. (Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz).
Question: what should the Muslim avoid in the first ten days of Dhu’l-Hijjah if he wants to offer a sacrifice?
The Sunnah indicates that the one who wants to offer a sacrifice must refrain from taking anything from his hair, nails or skin from the first day of Dhu’l-Hijjah until he offers his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said:
“When you see the new moon of Dhu’l-Hijjah, if any one of you wants to offer a sacrifice, let him not remove anything from his hair or nails until he has offered his sacrifice.” According to another report: “Let him not touch any part of his hair or nails.” (Reported by Muslim with four isnaads, 13/146).
This command implies obligation and the prohibition implies that it is forbidden, according to the most correct opinion, because these are absolutes with no exceptions. If a person deliberately takes something (from his hair or nails), he must seek the forgiveness of Allaah, but he does not have to pay any fidyah (penalty), and his udhiyah is still valid. Whoever needs to remove some of his hair or nails because leaving it will cause him harm, such as a torn nail or a wound in a site covered by hair, should remove it, and there is no sin on him if he does so. This is not more serious than the muhrim (person in ihraam for Hajj or ‘Umrah) who is allowed to shave if not doing so will cause him harm. There is nothing wrong with men and women washing their hair during the first ten days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade removing hair, and because the muhrim is allowed to wash his head.The wisdom behind the prohibition on removing hair and nails is because the one who is going to offer a sacrifice is like the one who is in ihraam for Hajj and ‘Umrah with regard to some rituals, which is the offering of a sacrifice in order to draw closer to Allaah. Thus some of the rulings of ihraam apply to the one who wants to offer a sacrifice, so he should not touch his hair and nails until he has slaughtered his sacrifice, in the hope that Allaah will release him from the fire of Hell. And Allaah knows best.
If a person removes some of his hair and nails during the first ten days of Dhu’l-Hijjah because he is not planning to offer a sacrifice, then he decides to sacrifice, he should refrain from cutting his hair or nails from the moment he takes the decision.
There are some women who delegate their brothers or sons to do the sacrifice on their behalf so that they can cut their hair during the first ten days of Dhu’l-Hijjah. This is not correct, because the ruling applies to the one who is making the sacrifice, whether he or she delegates someone else to do the actual slaughter or not. The prohibition does not apply to the person appointed, it applies to the person who wants to offer a sacrifice on behalf of himself, as is indicated by the hadeeth. As for the person who is doing the sacrifice on behalf of another, whether because of a will or because he has been delegated to do so, the prohibition does not apply to him.
It is apparent that this prohibition applies to the one who is offering the sacrifice, and does not extend to his wife or children, unless one of them is offering a sacrifice on his or her own behalf. The Prophet (peace and blessings of Allaah be upon him) used to sacrifice on behalf of the family of Muhammad, and it was not reported that he forbade them to remove anything of their hair or nails.
Whoever is planning to offer a sacrifice, then decides to go for Hajj, should not remove anything of his hair or nails when he wants to enter ihraam, because this is Sunnah only when there is a need for it. But if he is doing Hajj “tamattu’” [where one performs ‘Umrah, then ends ihraam and enters a new state of ihraam for Hajj], he should shorten his hair when he finishes ‘Umrah because that is part of the ritual.
The things that are forbidden for the person who wants to offer a sacrifice are reported in the hadeeth quoted above. It is not forbidden for him to wear perfume or to have intercourse with his wife or to wear sewn garments and so on.
And Allah knows best.
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The reason why it is prescribed for Muslims to perform Hajj once in a Lifetime
Posted on: November 15, 2010
- In: All | Islam
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The reason why it is prescribed for Muslims to
perform Hajj once in a Lifetime
We Muslims feel honoured and proud to be the slaves of Allaah, the One, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none co-equal or comparable unto Him; He is our Lord and we have no Lord besides Him. Hence we respond to the commands of our Lord with the utmost humility and submit to His commands, for we know that He is the All-Wise and no wisdom is greater than His. We know that He is the Most-Merciful and there is none more merciful than Him, may He be glorified and praised. Hence we love Him in a way that demands that we obey His commands even if that is somewhat difficult for us. We feel proud, happy and content when we do that which He commands us to do.
For if a human loves another person, he loves to serve him and that may make him happy. So what do you think about the Almighty Lord Who created us and grants us provision, and everything that we have is a blessing from Him? And His is the highest description. We owe everything to our Lord, so we must hasten to do all that He commands us to do, so that we might give back some small thanks for His great blessings. We can never thank Him enough, but by His grace Allaah the Most Generous accepts our small efforts and rewards us for them greatly.
For example, Hajj or pilgrimage. If a Muslim does Hajj in the manner required by his Lord, then Allaah has promised to forgive him his sins and admit him to Paradise, on condition that he does not spoil this action by committing any major action that would invalidate it and earn the anger of Allaah.
One of the great mercies that Allaah has bestowed upon this ummah (nation, i.e., the Muslims), is that Allaah has made obedience to His commands and the commands of His Messenger (peace and blessings of Allaah be upon him) subject to the condition that one be able to do them. So long as a person is able to do them, then it is obligatory for him to do what is required of him, otherwise he is not obliged to do so and he is excused. Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286] – i.e., He does not ask him to do more than he can bear.
Concerning Hajj in particular, Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)” [Aal ‘Imraan 3:97]
By His mercy He has enjoined this upon His slaves once in a lifetime, so that it will not be too difficult for them, but He urges those who are able to do Hajj and ‘Umrah more than once to do so. The Prophet (peace and blessings of Allaah be upon him) said:
“Keep on doing Hajj and ‘Umrah, for they take away poverty and sins as the bellows takes away the impurity from iron.” (Narrated by al-Nasaa’i, 2/4; this is a saheeh hadeeth as was stated by al-Albaani in al-Silsilat al-Saheehah, 1200).
This great act of worship was prescribed by Allaah so that we might praise Him and glorify Him, and thank Him for His great blessings and bounty. The purpose of Tawaaf around the Ka’bah is not simply to go around these stones! No, rather the reason is that Allaah has commanded us to go around it seven times and we obey Allaah by going around it seven times, no more and no less; rather we do what He has commanded us and we feel that we are His slaves, humbling ourselves before Him and praising Him and thanking Him for choosing us to be His slaves out of all of mankind who worship various gods, and may even worship themselves or their own desires.
The same applies to all the rituals of Hajj, and indeed to all the acts of worship that Allaah has prescribed for us. Praise be to Allaah, Who has honoured us with this great religion.
Moreover, your interest in asking about the Hajj at your young age indicates that you are keen to learn and find out. We advise you to learn more about Islam and to read about it, and to find out for yourself that it is the religion that suits the natural inclinations of man. This will set you on the path towards pleasing your Almighty Lord, Who created you and Who provides for you, and Who deserves that you should worship Him alone and none other.
Perhaps you know that our prophet Muhammad (peace and blessings of Allaah be upon him) told us that his fellow-Prophet ‘Eesa (Jesus – peace be upon him) will come down at the end of time and will perform pilgrimage to this House, and he will declare his belief in Allah alone (Tawheed). We believe that this will happen as the Prophet (peace and blessings of Allaah be upon him) told us, just as we believe that the sun rises in the morning. The Prophet (peace and blessings of Allaah be upon him) said:
“By the One in Whose hand is my soul, the son of Maryam (the son of Mary, i.e. Jesus) will certainly pronounce the Talbiyah for Hajj or for ‘Umrah, or for both in the valley of Rawha.” (Narrated by Muslim, 1252). The valley of Rawha’ is a place between Makkah and Madeenah.
[Translator’s note: The Talbiyah is a prayer recited by pilgrims going to Makkah. It may be translated as follows: “Here I am at your service, O Allaah, here I am. Here I am at Your Service, You have no partner, here I am. All praise and blessings are Yours, and all dominion. You have no partner.”]
We ask Allaah to open your heart to true guidance… Ameen.
Sheikh Muhammed Salih Al-Munajjid
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The story of Ishmael (Peace be Upon Him) Mother
Narrated Ibn Abbas: The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham (Alaihissalamm) brought her and her son Ishmael (Alaihissalamm) while she was suckling him, to a place near the Ka’ba under a tree on the spot of Zam-zam, at the highest place in the mosque. During those days there was nobody in Mekkah, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael’s (Alaihissalamm) mother followed him saying,
“O Abraham (Alaihissalamm)! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything
(to enjoy)?” She repeated that to him many times, but he did not look back at her Then she asked him, “Has Allah ordered you to do so?” He said, “Yes.” She said, “Then He will not neglect us,” and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka’ba, and raising both hands, invoked Allah saying the following prayers:
‘O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men w
ith love towards them, and (O Allah) provide them with fruits, so that they may give thanks.’ (14.37) Ishmael’s (Alaihissalamm) mother went on suckling Ishmael and drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody.
She repeated that (running between Safa and Marwa) seven times.”
The Prophet (Alaihissalamm) said,
“This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, ‘O, (whoever you may be)! You have made me hear your voice; have you got something to help me?” And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”
The Prophet (Alaihissalamm) added, “May Allah bestow Mercy on Ishmael (Alaihissalamm)’s mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth.”
The Prophet (Alaihissalamm) further added, “Then she drank (water) and suckled her child. The angel said to her, ‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’ The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada’. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, ‘This bird must be flying around water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water).
” The Prophet (Alaihissalamm) added,”Ishmael (Alaihissalamm)’s mother was sitting near the water. They asked her, ‘Do you allow us to stay with you?” She replied, ‘Yes, but you will have no right to possess the water.’ They agreed to that. “The Prophet (Alaihissalamm) further said, “Ishmael (Alaihissalamm)’s mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael (Alaihissalamm)) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.After Ishmael (Alaihissalamm)’s mother had died, Abraham (Alaihissalamm) came after Ishmael (Alaihissalamm)’s marriage in order to see his family that he had left before, but he did not find Ishmael (Alaihissalamm) there. When he asked Ishmael (Alaihissalamm)’s wife about him, she replied,
‘He has gone in search of our livelihood.’
Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him.
He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’
She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).
Then Abraham (Alaihissalamm) stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael (Alaihissalamm)’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham (Alaihissalamm) asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’
She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet (Alaihissalamm) added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet (Alaihissalamm) added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet (Alaihissalamm) added,” Then Abraham (Alaihissalamm) said Ishmae (Alaihissalamm)l’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael (Alaihissalamm) came back, he asked his wife,
‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael (Alaihissalamm) asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael (Alaihissalamm) said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’
Then Abraham (Alaihissalamm) stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael (Alaihissalamm) under a tree near Zamzam, sharpening his arrows. When he saw Abraham (Alaihissalamm), he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham (Alaihissalamm) said, ‘O Ishmael (Alaihissalamm)! Allah has given me an order.’ Ishmael (Alaihissalamm) said, ‘Do what your Lord has ordered you to do.’ Abraham (Alaihissalamm) asked, ‘Will you help me?’ Ishmael (Alaihissalamm) said, ‘I will help you.’ Abraham (Alaihissalamm) said, Allah has ordered me to build a house here,’ pointing to a hillock higher than the land surrounding it.
“The Prophet (Alaihissalamm) added, “Then they raised the foundations of the House (i.e. the Ka’ba). Ishmael (Alaihissalamm) brought the stones and Abraham was building, and when the walls became high, Ishmael (Alaihissalamm) brought this stone and put it for Abraham (Alaihissalamm) who stood over it and carried on building, while Ishmael (Alaihissalamm) was handing him the stones, and both of them were saying,
‘O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.’ The Prophet (Alaihissalamm) added,”Then both of them went on building and going round the Ka’ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.” (2.127)
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The History of Hajj
Posted on: November 15, 2010
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The History of Hajj
Praise be to Allaah.
One of the things on which there is scholarly consensus among all the Muslims, ancient and modern, past and present, is that Hajj or pilgrimage to the Sacred House of Allaah is one of the five pillars of Islam, as proven in al-Saheehayn from the hadeeth of Ibn ‘Umar (may Allaah be pleased with them both) and others.It is well known that Hajj, like other acts of worship, involves special actions, and each of these actions must be done in the prescribed manner, such as entering ihraam from the meeqaat, tawaaf, saa’i between al-Safa and al-Marwah, standing in ‘Arafah, staying overnight in Muzdalifah, stoning the Jamaraat, slaughtering the sacrifice, and the other well-known actions of Hajj. All of these actions should be done in accordance with the teachings of the Prophet (peace and blessings of Allaah be upon him). There are very many ahaadeeth which describe the Hajj of the Prophet (peace and blessings of Allaah be upon him); these have been compiled by Imam Ibn al-Qayyim in Zaad al-Ma’aad and by al-Haafiz Ibn Katheer in his book al-Bidaayah wa’l-Nihaayah; these scholars have also explained the rulings derived from these ahaadeeth. The Muslim should pay attention to learning these rulings and acting upon them.
Then we should remember that the basic purpose of the actions of Hajj is to establish the remembrance of Allaah, as Allaah says (interpretation of the meaning):
“Then when you leave ‘Arafaat, remember Allaah (by glorifying His Praises, i.e. prayers and invocations) at the Mash‘ar-il-Haraam. And remember Him (by invoking Allaah for all good) as He has guided you, and verily, you were, before, of those who were astray.Then depart from the place whence all the people depart and ask Allaah for His forgiveness. Truly, Allaah is Oft-Forgiving, Most-Merciful.So when you have accomplished your Manaasik [rituals of Hajj], remember Allaah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: ‘Our Lord! Give us (Your Bounties) in this world!’ and for such there will be no portion in the Hereafter…
And remember Allaah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allaah (fear Him), and know that you will surely be gathered unto Him”
[al-Baqarah 2:198-203]
And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said:
“Tawaaf around the House and saa’i between al-Safa and al-Marwah and the stoning of the jamaraat were only prescribed so that the remembrance of Allaah may be established.” It was classed as mu’allaq by al-Bayhaqi (5/145) and narrated as a marfoo’ report, although there is some weakness in it.
So the Muslim venerates the rituals of Hajj because Allaah has commanded him to venerate them, as Allaah says (interpretation of the meaning):
“Thus it is and whosoever honours the Symbols of Allaah, then it is truly, from the piety of the hearts”[al-Hajj 22:32]
Al-Bukhaari (1610) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) kissed the Black Stone and said,
“Were it not that I had seen the Messenger of Allaah (peace and blessings of Allaah be upon him) kissing you, I would not have kissed you.”
Ibn al-Jawzi (may Allaah have mercy on him) said, whilst discussing and explaining the actions of Hajj:
By honouring the House and going there, and establishing a sanctuary (Haram) around it are acts of veneration. Arriving there unkempt and disheveled is like a slave turning to his Lord in humility and submission, and that is clear. A person feels at ease performing rituals that he understands, and that motivates him to do them, but to achieve full submission there are some rituals that a person may not understand, so he will not be at ease and will not comprehend them. In this case the only motive is to obey the commands of Allaah. This is a greater form of humility and submission.” See Mutheer al-‘Azm al-Saakin (1.285-286).If this is understood, then much of the history of the actions of Hajj before the Messenger (peace and blessings of Allaah be upon him) is not known to us. In this case it does not matter if we do not know. And there are some things concerning whose history a few indications are narrated in some texts; we will mention some of these here:
Allaah says (interpretation of the meaning):
“And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj)” [al-Hajj 22:27]
This means: Proclaim (O Ibraaheem) the Hajj to the people, calling them to come on pilgrimage to this House which We have commanded you to build. It was mentioned that he said, “O Lord, how can I proclaim it to the people when my voice does not reach them?” He said, “Call and We will convey it.” So he stood in his maqaam (station) – or it was said, on the rock, or on al-Safa, or on Abu Qubays (a mountain) – and said: “O people, your Lord has taken a House, so come to it on pilgrimage.” And it was said that the mountains lowered themselves so that his voice could reach all parts of the earth and those who were still in the wombs or in men’s loins also heard, and everything that heard him, cities, nomad encampments and trees, and everyone whom Allaah has decreed should perform Hajj until the Day of Resurrection responded, (saying) Labbayk Allaahumma labbayk (Here I am, O Allaah, here I am. This is the summary of what was narrated from Ibn ‘Abbaas, Mujaahid, ‘Ikrimah, Sa’eed ibn Jubayr and others among the salaf. And Allaah knows best.
Ibn al-Jawzi, in his book Mutheer al-‘Azm al-Saakin (1/354) narrated something similar, but more briefly, and he attributed it to the narrators of Seerah.
This has to do with the history of the enjoining of Hajj before the sending of the Prophet (peace and blessings of Allaah be upon him). With regard to the enjoining of Hajj in Islam, there is some scholarly difference of opinion concerning that. It was said that it was enjoined in 6 AH, or in 7 AH, or in 9 AH, or in 10 AH. Imam Ibn al-Qayyim (may Allaah have mercy on him) was certain that it was enjoined in 9 or 10 AH. He (may Allaah have mercy on him) said in Zaad al-Ma’aad:
“There is no dispute that the Prophet (peace and blessings of Allaah be upon him) did not perform Hajj after he migrated to Madeenah apart from one Hajj, which was the Farewell Pilgrimage. And there is no dispute that that occurred in 10 AH… When the command to perform Hajj was revealed, the Messenger of Allaah (peace and blessings of Allaah be upon him) hastened to perform Hajj with no delay. Because the enjoining of Hajj came at a later stage, in 9 or 10 AH, one might say, How can you prove that the command to perform Hajj was delayed until 9 or 10 AH? We would say that the first part of Soorah Aal ‘Imraan was revealed in the year of delegations (‘aam al-wufood), during which the delegation from Najraan came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he made a treaty with them regarding their paying the jizyah, and the (ruling on) jizyah was revealed in the year of Tabook, 9 AH, when the first part of Soorat Aal ‘Imraan was revealed…”
Al-Qurtubi said in his Tafseer (2/4/92): Hajj was known to the Arabs. When Islam came, they were told about something they already knew and what was enjoined upon them was something they were familiar with…” See also Ahkaam al-Qur’aan by Ibn al-‘Arabi, 1/286. See also question no 32662
2 – Tawaaf around the House
“and We commanded Ibraaheem (Abraham) and Ismaa’eel (Ishmael) that they should purify My House (the Ka‘bah at Makkah) for those who are circumambulating it, or staying (I‘tikâf), or bowing or prostrating themselves (there, in prayer)” [al-Baqarah 2:125]
This verse indicates that tawaaf around the Ka’bah was known at the time of Ibraaheem (peace be upon him).
3 – Raml Raml means walking quickly with short steps. This is Sunnah for men but not for women during the tawaaf of arrival (tawaaf al-qudoom), which is the first tawaaf performed when one arrives in Makkah.
How did raml begin? Al-Bukhaari narrated in his Saheeh (2/469-470, 1602) and Muslim also narrated (2/991-992, 1262) that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came with his companions and the mushrikoon said, “There have come to you people who have been weakened by the fever of Yathrib. So the Prophet (peace and blessings of Allaah be upon him) commanded them to walk quickly (raml) in the first three circuits… According to another report, he said, “Walk quickly so that the mushrikeen will see that you are strong.”
4 – The water of Zamzam and saa’i between al-Safa and al-Marwah.
Al-Bukhaari narrated in his Saheeh (6/396-397, 3364) that Ibn ‘Abbaas (may Allaah be pleased with him) said:
Ibraaheem brought Haajar and her son Ismaa’eel when she was still breastfeeding him, to a place near the Ka’bah under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Makkah, nor was there any water. So he left them there and left with them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ismaa’eel’s mother followed him saying, “O Ibraaheem! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look at her. Then she asked him, “Has Allaah commanded you to do this?” He said, “Yes.” She said, “Then He will not forsake us,” and went back while Abraham proceeded onwards. When he reached al-Thaniyah where they could not see him, he turned to face the Ka’bah, and raising both hands, invoked Allah saying the following prayer:
“O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah) in order, O our Lord, that they may perform As-Salaah (Iqaamat-as-Salaah). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks”
[Ibraaheem 14:37]
Ismaa’eel’s mother went on breastfeeding Ismaa’eel and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ismaa’eel) tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of al-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from al-Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached al-Marwa where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between al-Safa and al-Marwa) seven times.
Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) said,
“This is the (origin of) the people’s saa’i (walking) between them between them (i.e. al-Safa and al-Marwa).” When she reached al-Marwa (for the last time) she heard a voice and she said to herself “Shh!” and listened attentively. She heard the voice again and said, “O, (whoever you may be)! You have made me hear your voice; have you got something to help me?”x Then she saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), until water appeared. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) said,
“May Allah have mercy on the mother of Ismaa’eel(Peace Be Upon Him)! Had she let Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth.” And he said: “The angel said to her, ‘Do not be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people’…” Ibn al-Jawzi said in his book Mutheer al-‘Azm al-Saakin (2/47): “This hadeeth explains the reason why it is called Zamzam, because when the water flowed, Haajar tried to control it (zammat-ha). The linguist Ibn Faaris said: Zamzam comes from the words zamamtu al-naaqah (I reined in the camel).
5 – The standing at ‘Arafah
Abu Dawood and al-Tirmidhi (883) narrated that Yazeed ibn Shaybaan said:
We were standing in ‘Arafah in a place far from the mawqif [where the Prophet (peace and blessings of Allaah be upon him) stood]. Ibn Mirba’ al-Ansaari came to us and said, “I am the messenger of the Messenger of Allaah (peace and blessings of Allaah be upon him), who says to you: ‘Stay where you are (for it is also the place of standing), for you are standing in the area where your father Ibraaheem stood.’” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1688.
Many of the actions of Hajj stem from the time of Ibraaheem (peace be upon him), but the mushrikeen introduced some innovations which were not prescribed. When the Prophet (peace and blessings of Allaah be upon him) was sent, he opposed them in that and explained what was prescribed for the actions of Hajj.
This is a brief look at the history of Hajj and the history of some of its rituals. For more information you could refer to the book of al-Haafiz ibn al-Jawzi (may Allaah have mercy on him) which is called Mutheer al-‘Azm al-Saakin ila Ashraf al-Amaakin – the whole of the first volume and the beginning of the second volume.
The questioner could also refer to Question no. 3748 for a brief look at the history of al-Masjid al-Haraam.
And Allaah knows best.
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Virtues of the Day of Arafaah
Posted on: November 15, 2010
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Virtues of the Day of Arafaah
Man Praying at Mount Arafa
Praise be to Allaah.
1. It is the day on which the religion was perfected and Allaah’s Favour was completed. In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him,
“O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”
2. It is a day of Eid for the people who are in that place. The Prophet (peace and blessings of Allaah be upon him) said:
“Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”
3. It is a day by which Allaah swore an oath. The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):
“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].
It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.
It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):
“And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.
4. Fasting on this day is an expiation for two years. It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of ‘Arafaah. He said,
“It expiates for the sins of the previous year and of the coming year. ”Narrated by Muslim.
This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.
5. It is the day on which Allaah took the covenant from the progeny of Adam. It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].”
Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this. 6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there: In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet
(peace and blessings of Allaah be upon him) said:“There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”
It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.
And Allaah knows best.
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