Sighting of the Crescent

Hadrat Sayyiduna Ibn-e-‘Umar Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said, لا تصوموا حتى تروا الهلال ، ولا تفطروا حتى تروه ، فإن غم عليكم فاقدروا له “Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky (which prevents sighting of the moon), then complete 30 days of the month.” [Sahih Bukhari, Vol. 1, Page 256] In another narration, the Messenger of Allah SallAllaho Alaihi wa Sallam said, الشهر تسع وعشرون ليلة ، فلا تصوموا حتى تروه ، فإن غم عليكم فأكملوا العدة ثلاثين “The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month.” [Sahih Bukhari, Vol. 1, Page 256] Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehwli Alaihir raHmah states: According to the Islamic Law (Shari’ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi’ah al-Lam’at] Hadrat Sayyiduna Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said, صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة شعبان ثلاثين “Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha’ban.” [Sahih Bukhari, Vol. 1, Page 256] Hadrat Sayyiduna Ibn ‘Abbas Radi Allahu Ta'ala Anhu reported that: جاء أعرابي إلى النبي صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان، فقال أتشهد أن لا إله إلا الله؟ قال نعم، قال أتشهد أن محمدا رسول الله؟ قال نعم، قال يا بلال، أذن في الناس أن يصوموا غدا A desert Arab came to the Holy Prophet and said, “I have seen the new moon i.e. the new moon of Ramadan.” He asked, “do you testify that there is no god but Allah?” he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?” He said, “Yes.” So, the Messenger of Allah said, “O Bilal, announce to the people that they must fast tomorrow.” [Sunan Abi Dawud, Vol. 1, Page 320 and Tirmidhi, Vol. 1, Page 148] Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah states: It has been proven from the Hadith that a person who is Mastur-ul-Haal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of “Shahadah” (bearing witness) is not a condition. [Ashi’ah al-Lam’at] ..:: Important Notes on Sighting of the Moon ::.. 1. There are a few ways of proving the sighting the moon: A. News of sighting the moon – on the night of the 29th of Sha’ban when the sky is not clear (cloudy), then the news of sighting the moon given by a Muslim male or female, equitable or Mastur-ul-Haal (a person who’s inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfills the above mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable (‘Aadil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2, Page 94-95, and in al-Bahr al-Ra’iq – Vol. 2, Page 269] B. Shahadat ‘ala al-Shahadah (witness upon witness) - this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qadhi or the ‘Alim if there is no Qadhi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, “I saw the moon on the night of such and such a day, and such and such a month of such and such a year.” Then each person from the secondary witnesses testify that, “Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting.” [Radd al-Muhtar, Vol. 4, Page 409 and also in Fatawa al-Hindiyyah (‘Alamgiri), Vol. 3, Page 410] C. Shahadah ‘ala al-Qada’ (giving witness in front of an Islamic Judge) - this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, “In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day”, then this shall also be proof of sighting of the moon. [Fatawa al-Imam al-Ghuzza, Page 6 and Fath al-Qadir, Vol. 2, Page 243] D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic rulings pertaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and ‘Eidayn; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadhan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, “we heard” or “other people have said it”, then there is absolutely no Istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapable of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar, Vol. 2, Page 97 and Fatawa-e-Radawiyyah, Vol. 4, Page 553] E. Termination of the number of days in a month - when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadan was accepted, and by this calculation 30 days of Ramadan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar, Vol. 2, Page 97] 2. If the moon has been sighted according to the Shari’ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5] 3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar, Vol. 2, Page 94] 4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumours here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari’ah rules and regulations it cannot be accepted in anyway. [Radd al-Muhtar, Vol. 2, Page 97] 5. Letters also do not prove sighting of the moon, as one person’s handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah] 6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognises the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link. Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another, then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technological equipment?! Plus the fact that in worldly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful. [Fatawa-e-‘Alamgiri, Vol. 3, Page 357] 7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter). Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving Shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted. The Messenger of Allah has stated: “But if the weather is cloudy, wait till thirty days of the previous month have passed.” But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet. 8. In a country where there is no Islamic Ruler, and nor is there any Qadhi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama’ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (Shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radwiyyah – Vol. 4, Page 547] It has been stated in “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah” - by Imam al-’Allama ‘Abd al-Ghani al-Nablusi al-Dimishqi - that: When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the ‘ulema), and in every aspect of their life, Muslims are obliged to consult these ulema. These ulema shall be considered the ‘Islamic rulers’ and the ‘Islamic judges’. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall follow their ‘Ulama. Then, if there are innumerable ‘Ulama in one district, then amongst them the ‘alim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the ‘Aalim who shall be appointed as the vice of the Qadhi in that district). 9. The testimony of a Fasiq-e-Mau’lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama’ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted. 10. On sighting the moon, the supplications as mentioned in the Ahadith should be read. 11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari’at, Chapter 5, Page 685, al-Durr al-Mukhtar and also in Fatawa-e-‘Alamgiri, Vol. 1, Page 184] 12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir, Vol. 4, Page 445]

The Virtues of Muharram and Fasting on ‘Aashooraa

Praise be to Allaah, The Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.

Allaah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]

Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, 2958).

Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity. Allaah’s words (interpretation of the meaning): “...so wrong not yourselves therein…” mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn ‘Abbaas said that this phrase (...so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

Qutaadah said concerning this phrase (...so wrong not yourselves therein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).




The Virtue of observing more naafil fasts during Muharram

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’ ” (reported by Muslim, 1982).

The phrase “Allaah’s month”, connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month. Al-Qaari said: “The apparent meaning is all of the month of Muharram.” But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month.

It was reported that the Prophet (peace and blessings of Allaah be upon him) used to fast more in Sha’baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim).

Allaah chooses whatever times and places He wills

Al-‘Izz ibn ‘Abd al-Salaam (may Allaah have mercy on him) said: “Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of ‘Aashooraa’, the virtue of which is due to Allaah’s generosity and kindness towards His slaves on that day…” (Qawaa’id al-Ahkaam, 1/38).


‘Aashooraa’ in History

Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865). “This is a righteous day” – in a report narrated by Muslim, [the Jews said:] “This is a great day, on which Allaah saved Moosa and his people, and drowned Pharaoh and his people.” “Moosa fasted on this day” – a report narrated by Muslim adds: “… in thanksgiving to Allaah, so we fast on this day.” According to a report narrated by al-Bukhaari: “… so we fast on this day to venerate it.” A version narrated by Imaam Ahmad adds: “This is the day on which the Ark settled on Mount Joodi, so Nooh fasted this day in thanksgiving.” “and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right to Moosa than they do, so fast on that day.' ”

The practice of fasting on ‘Aashooraa’ was known even in the days of Jaahiliyyah, before the Prophet’s mission. It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “The people of Jaahiliyyah used to fast on that day…”

Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibraaheem, upon whom be peace.”

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on ‘Aashooraa’ in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), who said: “The Jews used to take the day of ‘Aashooraa’ as a festival [according to a report narrated by Muslim: the day of ‘Aashooraa’ was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet (peace and blessings of Allaah be upon him) said: ‘So you [Muslims] should fast on that day.’ ” (Reported by al-Bukhaari). Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar – may Allaah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari).

Fasting on ‘Aashooraa’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of ‘Aashooraa’, then Allaah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1).

The obligation was transferred from the fast of ‘Aashooraa’ to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting ‘Aashooraa’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas’ood that when fasting Ramadaan was made obligatory, the obligation to fast ‘Aashooraa’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The virtues of fasting ‘Aashooraa’

Ibn ‘Abbaas (may Allaah be pleased with them both) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) so keen to fast any day and give it priority over any other than this day, the day of ‘Aashooraa’, and this month, meaning Ramadaan.” (Reported by al-Bukhaari, 1867).

The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so. The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.

Which day is ‘Aashooraa’?

Al-Nawawi (may Allaah have mercy on him) said: “ ‘Aashooraa’ and Taasoo’aa’ are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: ‘Aashooraa’ is the tenth day of Muharram and Taasoo’aa’ is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahaadeeth and is what we understand from the general wording. It is also what is usually understood by scholars of the language.” (al-Majmoo’)

‘Aashooraa’ is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf al-Qinaa’, part 2, Sawm Muharram).

Ibn Qudaamah (may Allaah have mercy on him) said: “ ‘Aashooraa’ is the tenth day of Muharram. This is the opinion of Sa’eed ibn al-Musayyib and al-Hasan. It was what was reported by Ibn ‘Abbaas, who said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to fast ‘Aashooraa’, the tenth day of Muharram.’” (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth). It was reported that Ibn ‘Abbaas said: ‘The ninth,’ and reported that the Prophet (peace and blessings of Allaah be upon him) used to fast the ninth. (Reported by Muslim). ‘Ataa’ reported that he said, ‘Fast the ninth and the tenth, and do not be like the Jews.’ If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaaq.”

It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’

‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on ‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came.” (Reported by Muslim, 1916).

Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.”

On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.

The reason why it is mustahabb to fast on Taasoo’aa’

Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’:

the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas…
the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.
To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”
The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’: ‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )

Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth “If I live until the next year, I will certainly fast on the ninth day” and “What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim.” (Fath, 4/245).

Ruling on fasting only on the day of ‘Aashooraa’

Shaykh al-Islam said: “Fasting on the day of ‘Aashoraa’ is an expiation for a year, and it is not makrooh to fast only that day…” (al-Fataawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: “There is nothing wrong with fasting only on ‘Aashooraa’.” (part 3, Baab Sawm al-Tatawwu’).

Fasting on ‘Aashooraa’ even if it is a Saturday or a Friday

Al-Tahhaawi (may Allaah have mercy on him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) allowed us to fast on ‘Aashooraa’ and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view – and Allaah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makrooh…” (Mushkil al-Aathaar, part 2, Baab Sawm Yawm al-Sabt).

The author of al-Minhaaj said: “ ‘It is disliked (makrooh) to fast on a Friday alone…’ But it is no longer makrooh if you add another day to it, as mentioned in the saheeh report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a saheeh report.”

Al-Shaarih said in Tuhfat al-Muhtaaj: “ ‘If it coincides with his habitual fast’ – i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday. ‘ if he is fasting in fulfilment of a vow, etc.” – this also applies to fasting on days prescribed in sharee’ah, such as ‘Aashooraa’ or ‘Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu’)

Al-Bahooti (may Allaah have mercy on him) said: “It is makrooh to deliberately single out a Saturday for fasting, because of the hadeeth of ‘Abd-Allaah ibn Bishr, who reported from his sister: ‘Do not fast on Saturdays except in the case of obligatory fasts’ (reported by Ahmad with a jayyid isnaad and by al-Haakim, who said: according to the conditions of al-Bukhaari), and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them… except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of ‘Arafaah or the day of ‘Aashooraa’, and a person has the habit of fasting on these days, in which case it is not makrooh, because a person’s habit carries some weight.” (Kashshaaf al-Qinaa’, part 2, Baab Sawm al-Tatawwu’).

What should be done if there is confusion about the beginning of the month?

Ahmad said: “If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days.” (al-Mughni by Ibn Qudaamah, part 3 – al-Siyaam – Siyaam ‘Aashooraa’).

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhoo’l-Hijjah was thirty days – as is the usual rule – and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhoo’l-Hijjah was twenty-nine days, he can be sure of having fasted Taasoo’aa’ and ‘Aashooraa’).

But given that fasting on ‘Aashooraa’ is mustahabb rather than waajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadaan and Shawwaal.

Fasting ‘Aashooraa’ – for what does it offer expiation?

Imaam al-Nawawi (may Allaah have mercy on him) said: “It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins.” Then he said (may Allaah have mercy on him):“Fasting the day of ‘Arafaah expiates for two years, and the day of ‘Aashooraa’ expiates for one year. If when a person says ‘Aameen’ it coincides with the ‘Aameen’ of the angels, he will be forgiven all his previous sins… Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status… If he had committed major sins but no minor sins, we hope that his major sins will be reduced.” (al-Majmoo’ Sharh al-Muhadhdhab, part 6, Sawm Yawm ‘Arafaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Tahaarah, salaah, and fasting in Ramadaan, on the day of ‘Arafaah and on ‘Aashooraa’ expiate for minor sins only.”(al-Fataawa al-Kubra, part 5).

Not relying too much on the reward for fasting

Some people who are deceived rely too much on things like fasting on ‘Aashooraa’ or the day of ‘Arafaah, to the extent that some of them say, “Fasting on ‘Aashooraa’ will expiate for the sins of the whole year, and fasting on the day of ‘Arafaah will bring extra rewards.” Ibn al-Qayyim said: “This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of ‘Arafaah and ‘Aashooraa’, and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah’s forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying “Subhaan Allaah” one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbeehaat (saying “Subhaan Allaah”) and tahleelaat (saying “Laa ilaaha ill-Allaah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.” (al-Mawsoo’ah al-Fiqhiyyah, part 31, Ghuroor).

Fasting ‘Aashooraa’ when one still has days to make up from Ramadaan

The fuqahaa’ differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadaan. The Hanafis said that it is permissible to observe voluntary fasts before making up days from Ramadaan, and it is not makrooh to do so, because the missed days do not have to be made up straight away. The Maalikis and Shaafa’is said that it is permissible but is makrooh, because it means that one is delaying something obligatory. Al-Dusooqi said: “It is makrooh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafaarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in sharee’ah or not, such as ‘Aashooraa’ and the ninth of Dhoo’l-Hijjah, according to the most correct opinion.” The Hanbalis said that it is haraam to observe a voluntary fast before making up any fasts missed in Ramadaan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up.. (al-Mawsoo’ah al-Fiqhiyyah, part 28, Sawm al-tatawwu’).

Muslims must hasten to make up any missed fasts after Ramadaan, so that they will be able to fast ‘Arafaah and ‘Aashooraa’ without any problem. If a person fasts ‘Arafaah and ‘Aashooraa’ with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allaah is great.

Bid’ahs common on ‘Aashooraa’

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the things that people do on ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (huboob), showing happiness and so on. Was any of this reported from the Prophet (peace and blessings of Allaah be upon him) in a saheeh hadeeth, or not? If nothing to that effect was reported in a saheeh hadeeth, is doing these things bid’ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?

His reply was: ‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books of Saheeh, nor in al-Sunan, nor in the Musnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says, “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year,” and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.” Reporting all of this from the Prophet (peace and blessings of Allaah be upon him) is tantamount to lying.’

Then he [Ibn Taymiyah (may Allaah have mercy on him)] discussed in brief the tribulations that had occurred in the early days of this ummah and the killing of al-Husayn (may Allaah be pleased with him), and what the various sects had done because of this. Then he said:

‘An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah…

The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them…

The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong…

Neither the Prophet (peace and blessings of Allaah be upon him) nor his successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration…

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.’ (al-Fataawa al-Kubra by Ibn Taymiyah)

Ibn al-Haaj (may Allaah have mercy on him) mentioned that one of the bid’ahs on ‘Aashooraa’ was deliberately paying zakaat on this day, late or early, or slaughtering a chicken just for this occasion, or – in the case of women – using henna. (al-Madkhal, part 1, Yawm ‘Aashooraa’)

We ask Allaah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allaah bless our Prophet Muhammad and all his family and companions.

Ye Tumarey Baap Ibrahim(A.S) Ka Tariqa Hay

‘O Lord, Here I Am…’: Towards a Productive Hajj

In the blistering bright rays of the sun, amongst the arid grimy sand dunes of a faraway place, no traces of life could be seen. There was only a barren land filled with emptiness. The blurry horizon spread from east to west. Apart from the dry whistle of the bristly wind, a cry could be heard echoing in the distance. What could it be…?

A closer look reveals a beautiful baby boy left lying on the scorching sand under the heat of the sun, lips shrivelled, tears pouring profusely down his swollen eyes. His cry is pleading for help, but where is his mother…?

Not too far away, amongst the rocky hills, another isolated sound can be heard - the voice of a woman gasping for breath as she runs from one mountain to another searching for any signs of life. Alone, bare footed and wounded her tired feet drag her back and forth a distance of more than 450 metres each way in the hope that she can find water or someone who can come to her child’s desperate aid.…

THIS is the image that is in my mind when I reflect on the story of Hajar, a brave lady, the mother of Prophet Ismail running from Safa to Marwa in the land of Hijaz now known as Saudi Arabia.

We can only imagine what she must have gone through in that situation and our words can never do it justice. How was she to know that thousands of years later millions of Muslims from all over the world would take these same steps every year in Hajj duringSa’ee in remembrance of her struggle.

“...And proclaim unto mankind the Pilgrimage. They will come unto thee on foot and on every lean camel; they will come from every deep ravine....” (Surah Al-Hajj, 22: 27)

What does this journey of a lifetime mean to us…? Do our hearts understand the history and reasons behind the rituals that are performed…? Do we appreciate the feelings and emotions that have brought these sacraments into reality…? Are we contemplating the lessons that can be learned from the relics of the past…? What practical preparations are we making to reap the rewards of this blessed journey?

This may be the first time you are treading upon this path or you may even be a regular guest to the House of Allah, but either way, the destination is the same. Some will be spending their life savings for this journey, with others coming after overcoming many obstacles. Whatever circumstances and backgrounds we are coming from, there is one thing that unites all who are taking this trip – the same intention and an intense hope to have a Hajj mabroor (an accepted Hajj).

“…There is no reward for Hajj mabroor except Paradise.” (Al-Bukhari).

Subhanallah. Over three million people make this journey every year, but not everyone takes from it the same spiritual experience.

We need to start making preparations from the moment we receive the Invitation. Right from the very beginning your journey to Allah has begun and the Mercy of Allah descends. "There is a reward for every step you take towards the mosque." (Sahih Muslim). So from the moment the pilgrim leaves their house to head towards Masjid Al-Haram, Allah records a good deed for them for every step they take. So if you are travelling thousands of miles, just imagine the enormity of the deeds you can gain during Hajj.

When the pilgrim proceeds to his destination in the state of Ihram (dressed for Hajj), articulating the talbiyyah in a loud voice, not a single stone or tree hears him except that it also recites the talbiyyah along with him.

“Labbayk, Allahumma Labbayk! Labbayka La Shareeka laka labbayk!”

“Here I am, O Allah, here I am! Here I am, and You have no partner (in worship i.e. You Alone are the Creator, Sustainer)!”

When the pilgrim is standing at 'Arafah pleading to Allah for his Mercy, Allah descends to the lowest heaven and boasts to the angels about the pilgrims:

The Prophet (peace be upon him) said, “There is no day on which Allah frees more of His slaves from Fire than the Day of Arafat, and He verily draws near, then boasts of them before the angles, saying: ‘What do they seek?’” (Sahih Muslim) And in another Hadith: “Verily Allah boasts of the people of Arafat before the people of Heaven (angels) saying: ‘Look to my servants who have come to Me dishevelled and dusty.’”

We have this one opportunity of a lifetime to ask Allah for anything our heart desires from the land that is blessed, where Prophet Adam (peace be upon him) descended from the Heavens and where all of mankind will be gathered to witness the Day of Judgement.

The Messenger of Allah (peace be upon him) said: "The best supplication is the supplication on the day of Arafat." [at-Tirmidhi and Malik]



O Lord, here I am, pleading at your door
Send me Your mercy, send me Your peace or I am lost for sure
O Lord, here I am, yearning for your cure
This humble servant will be diverted from you no more [1]

To maximise every minute of Hajj, one needs to prepare mentally, physically and spiritually weeks and even months in advance. If you fail to prepare, prepare to fail. Below is a list of resources that will inshallah help you on this blessed journey.

Read YOUR ONE STOP ~ HAJJ RESOURCES !!!

Having performed Hajj in 2009 for the first time, three important words come to mind for me: Sincerity, Patience and Focus. My Hajj experience was no doubt beyond words. I prepared myself to face hardship and difficulty as many people I spoke to informed me that Hajj isn’t easy. But alhamdulillah through Allah's Mercy the Hajj group I went with was fantastic (Islamic Education Foundation, Jeddah). I cannot remember a single moment where I thought this is too tough or I can’t handle this as everything went so smoothlymashallah. In fact I found it so easy that I began to question whether my Hajj will be accepted. I was consoled by many telling me that it is through Allah's Compassion that He has given me ease on this journey whilst He has given others hardship, so have sabr(patience) and shukr (be thankful).

Sincerity:

`Umar b. al-Khattâb, relates that he heard Allah's Messenger (peace be upon him) say:"Actions are but by intentions and every man will have only what he intended...” [Sahih alBukhari and Muslim]

It is not only important to have a clear and sincere intention at the beginning of the journey but also all the way throughout it. The salaf used to say: “Whoever desires to complete his actions, then let him perfect his intentions.” When we are surrounded by thousands of Muslims we can easily get lost in the purpose of this journey.

We must be careful that every act of worship we do, we try to do it purely for the sake of Allah alone, and not to show off or create a false impression for the sake of the people. This could be during salaah, when praying tahajjud, making du’a, reading Qur’an, recitingdhikr or even on the plains of Arafat. We do not want to travel all this way spending our hard earned money only to have it wasted by falling into the traps of shaytan's whispering and trickery.

Patience:

“Allah surely loves those who are the Sabireen (patient).” (Qur'an, 3:146)

I cannot stress enough how important this word is for the Muslim in all aspects of their lives, but it is required even more so during Hajj when one is tested in different ways. Hajj is a form of Jihad (struggle), so have this in mind from the beginning till the end. When you tread upon this journey, you are leaving your comfort zone and stepping into the unknown. You will be around people who are strangers to you and will have to deal and put up with their habits for days and possibly weeks. You will be put into situations that may cause you to be angry and discontent. But who said the reward for a Hajj Mabroor will come easily? In fact, lofty goals often come with sacrifice.

So when things seem to spiral out of control or are not going according to plan, sayAlhamdulillah in all circumstances and have patience at the first sight of an oncoming challenge.

Focus:

Distractions are part of our everyday lives. We get distracted in our salaah, when we are worshiping Allah and even when we are doing dunyah related activities. We need to stay focused especially in Hajj when our time is limited. We cannot afford to waste time. If we are spending thousands of pounds on this trip, divide that by the number of hours you will be on this journey and you will get the value of each hour. However this will be far less than the true value of this journey in reality.

Truly, the life of this world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever." (Qur'an, 40:39)

Don’t waste your time in idle talk and chatter. Take every opportunity to maximise your good deeds. Help your fellow companions, increase in dhikr and salaah, make du’a from the Qu’ran and Sunnah as well as your own unique supplications from the heart. Make adu'a list so you are not wasting those precious moments on Arafat thinking of what to say and who to remember.

I will leave you with these words….

“Whoever performs Hajj without obscenity or evil deeds will return like the day his mother gave birth to him.” [Sahih Al-Bukhari and Muslim]

Subhanallah how miraculous are these words! How amazing would it be to return from this blessed journey with a clean slate with all our past sins forgiven and a chance to have a fresh beginning. Allahu Akbar!

May Allah accept this noble journey from you and us. Ameen.

اسلامی سال کا بارہواں مہینہ ۔۔۔ ذو الحجہ

اسلامی سال کا بارہواں مہینہ ذوالحجہ ہے اس کی وجہ تسمیہ ظاہر ہے کہ اس ماہ میں لوگ حج کرتے ہیں اور اس کے پہلے عشرے کا نام قرآن مجید میں ''ایام معلومات'' رکھا گیا ہے یہ دن اللہ کریم کو بہت پیارے ہیں۔ اس کی پہلی تاریخ کو سیدہ عالم حضرت خاتونِ جنت فاطمہ زہراء رضی اللہ تعالیٰ عنہا کا نکاح سیدنا حضرت شیر خدا علی مرتضیٰ کرم اللہ تعالیٰ وجہہ الکریم کے ساتھ ہوا۔

اس ماہ کی آٹھویں تاریخ کو یومِ ترویہ کہتے ہیں ۔ کیوں کہ حجاج اس دن اپنے اونٹوں کو پانی سے خوب سیراب کرتے تھے۔ تاکہ عرفہ کے روز تک ان کو پیاس نہ لگے ۔ یا اس لئے اس کو یوم ترویہ (سوچ بچار) کہتے ہیں کہ سیدنا حضرت ابراہیم خلیل اللہ علیٰ نبینا و علیہ الصلوٰۃ والسلام نے آٹھویں ذی الحجہ کو رات کے وقت خواب میں دیکھا تھا کہ کوئی کہنے والا کہہ رہا ہے کہ اللہ تعالیٰ تجھے حکم دیتا ہے کہ اپنے بیٹے کو ذبح کر۔ تو آپ نے صبح کے وقت سوچا اور غور کیا کہ آیا یہ اللہ تعالیٰ کی طرف سے ہے یا شیطان کی طرف سے ۔ اس لئے اس کو یومِ ترویہ کہتے ہیں ۔

اور اس کی نویں تاریخ کو عرفہ کہتے ہیں۔ کیوں کہ سیدنا حضرت ابراہیم علیہ الصلوٰۃ والسلام نے جب نویں تاریخ کی رات کو وہی خواب دیکھا تو پہچان لیا کہ یہ خواب اللہ تعالیٰ کی طرف سے ہے ۔ اسی دن حج کا فریضہ سر انجام دیا جاتا ہے ۔

دسویں تاریخ کو یوم نحر کہتے ہیں ۔ کیوں کہ اسی روز سیدنا حضرت اسماعیل علیہ الصلوٰۃ والسلام کی قربانی کی صورت پیدا ہوئی ۔ اور اسی دن عام مسلمان قربانیاں ادا کرتے ہیں۔

اس ماہ کی گیارہ تاریخ کو " یوم القر" اوربارہویں، تیرہویں کو " یوم النفر" کہتے ہیں اور اس ماہ کی بارہویں تاریخ کو حضور سراپا نور شافع یوم النشور صلی اللہ علیہ وسلم نے سیدنا حضرت علی رضی اللہ تعالی عنہ سے بھائی چارہ قائم فرمایا تھا۔ (فضائل الایام والشہور صفحہ ٤٥٩۔٤٦٠)



ماہِ ذو الحجہ کی فضیلت:

ذوالحجہ کا مہینہ چار برکت اور حرمت والے مہینوں میں سے ایک ہے ۔ اس مبارک مہینہ میں کثرتِ نوافل، روزے، تلاوت قرآن، تسبیح و تہلیل، تکبیر و تقدیس اور صدقات و خیرات وغیرہ اعمال کا بہت بڑا ثواب ہے ۔ اور بالخصوص اس کے پہلے دس دنوں کی اتنی فضیلت ہے کہ اللہ تعالیٰ نے اس عشرہ کی دس راتوں کی قسم یاد فرمائی ہے ۔ چنانچہ ارشاد باری تعالیٰ ہے:

وَالْفَجْرِ o وَلَیَالٍ عَشْرٍ o وَالشَّفْعِ وَالْوَتْرِ o وَالَّیْلِ اِذَا یَسْرِ o
قسم ہے مجھے فجر کی عیدِ قربان کی اور دس راتوں کی جو ذوالحجہ کی پہلی دس راتیں ہیں ۔ اور قسم ہے جفت اور طاق کی جو رمضان مبارک کی آخری راتیں ہیں، اور قسم ہے اپنے حبیب صلی اللہ علیہ وسلم کے معراج کی رات کی۔

اس قسم سے پتہ چلتا ہے کہ عشرہ ذی الحجہ کی بہت بڑی فضیلت ہے۔ (فضائل الایام والشہور صفحہ ٤٦٣)



ماہِ ذو الحجہ کی فضیلت احادیث مبارکہ کی روشنی میں

حدیث ١:

عن أم سلمة - رضي الله عنها - قالت : قال رسول الله - صلى الله عليه وسلم - : إذا دخل العشر ، وأراد بعضكم أن يضحي فلا يمس من شعره وبشره شيئا ، وفي رواية : فلا يأخذن شعرا ، ولا يقلمن ظفرا ، وفي رواية : من رأى هلال ذي الحجة وأراد أن يضحي ، فلا يأخذ من شعره ولا من ظفاره . رواه مسلم
سیدہ حضرت ام سلمہ رضی اللہ تعالیٰ عنہا فرماتی ہیں کہ رسول خدا حبیب ِ کبریا صلی اللہ علیہ وسلم نے فرمایا : کہ جس وقت عشرہ ذی الحجہ داخل ہوجائے اور تمہارا کوئی آدمی قربانی کرنے کا ارادہ رکھتا ہو تو چاہئے کہ بال اور جسم سے کسی چیز کو مس نہ کرے۔ اور ایک روایت میں ہے کہ فرمایا کہ بال نہ کترائے اور نہ ناخن اتروائے۔ اور ایک روایت میں ہے کہ جو شخص ذی الحجہ کا چاند دیکھ لے اور قربانی کا ارادہ ہو تو نہ بال منڈائے اور نہ ناخن ترشوائے۔ (مشکوٰۃ ص ١٢٧)

حدیث ٢:

عن ابن عباس رضي الله عنهما قال : قال رسول الله صلى الله عليه وسلم : ما من أيام العمل الصالح فيهن أحب إلى الله من هذه الأيام العشر , قالوا : يا رسول الله ولا الجهاد في سبيل الله ؟ قال : ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشيء. [ رواه البخاري ]
سیدنا حضرت ابن عباس رضی اللہ تعالیٰ عنہما نے فرمایا کہ رسولِ خدا صلی اللہ علیہ وسلم نے فرمایا کہ کوئی دن ایسا نہیں ہے کہ نیک عمل اس میں ان ایام عشرہ سے اللہ تعالیٰ کے نزدیک زیادہ محبوب ہو۔ صحابۂ کرام رضی اللہ عنہم نے عرض کیا یا رسول اللہ صلی اللہ علیہ وسلم جہاد فی سبیل اللہ بھی نہیں ؟ فرمایا : جہاد فی سبیل اللہ بھی نہیں ! مگر وہ مرد جو اپنی جان اور مال لے کر نکلا اور ان میں سے کسی چیز کے ساتھ واپس نہیں آیا (یعنی شہادت)۔ (مشکوٰۃ ص ١٢٨)

حدیث ٣:

عن ابي هريرة ان النبي (صلوات ربي وسلامه عليه) قال ما من ايام احب الى الله ان يتعبد له فيها من عشر ذي الحجة يعدل صيام كل يوم منها بصيام سنة وقيام لَيلَة فيھِن كقيام سنة
سیدنا حضرت ابو ہریرہ رضی اللہ تعالیٰ عنہ نبی کریم صلی اللہ علیہ وسلم سے روایت کرتے ہیں کہ آپ صلی اللہ علیہ وسلم نے ارشاد فرمایا کہ کوئی دن زیادہ محبوب نہیں اللہ تعالیٰ کی طرف کہ ان میں عبادت کی جائے ذی الحجہ کے ان دس دنوں سے۔ ان دنوں میں ایک دن کا روزہ سال کے روزوں کے برابر ہے اور اس کی ایک رات کا قیام سال کے قیام کے برابر ہے۔ (غنیۃ الطالبین ص ٤١٧ ، مشکوٰۃ ص ١٢٨ ، فضائل الایام والشہور صفحہ ٤٦٤ تا ٤٦٦)



عشرہ ذی الحجہ کی فضیلت:

جو شخص ان دس ایام کی عزت کرتا ہے اللہ تعالیٰ یہ دس چیزیں اس کو مرحمت فرماکر اس کی عزت افزائی کرتا ہے (١) عمر میں برکت (٢) مال میں افزونی (٣) اہل و عیال کی حفاظت (٤) گناہوں کا کفارہ (٥) نیکیوں میں اضافہ (٦) نزع میں آسانی (٧) ظلمت میں روشنی (٨) میزان میں سنگینی یعنی وزنی بنانا (٩) دوزخ کے طبقات سے نجات (١٠) جنت کے درجات پر عروج۔

جس نے اس عشرہ میں کسی مسکین کو کچھ خیرات دی اس نے گویا اپنے پیغمبروں علیہم السلام کی سنت پر صدقہ دیا۔ جس نے ان دنوں میں کسی کی عیادت کی اس نے اولیاء اللہ اور ابدال کی عیادت کی ، جو کسی کے جنازے کے ساتھ گیا اس نے گویا شہیدوں کے جنازے میں شرکت کی، جس نے کسی مومن کو اس عشرہ میں لباس پہنایا، اللہ تعالیٰ اس کو اپنی طرف سے خلعت پہنائے گا جو کسی یتیم پر مہربانی کرے گا ، اللہ تعالیٰ اس پر عرش کے نیچے مہربانی فرمائے گا، جو شخص کسی عالم کی مجلس میں اس عشرہ میں شریک ہوا وہ گویا انبیا اور مرسلین علیہم السلام کی مجلس میں شریک ہوا۔ (غنیہ الطالبین صفحہ ٤١٩)

ذوالحجہ کے پہلے نو دنوں کے روزے:

ذوالحجہ مبارک کے پہلے عشرہ کے پہلے نو دن روزہ رکھنا بڑا ثواب ہے ۔ ام المؤمنین سیدہ حضرت حفصہ رضی اللہ تعالیٰ عنہا فرماتی ہیں:

أربع لم يكن يدعهن النبي صلى الله عليه وسلم : صيامَ عاشورا , والعَشـْرَ , والعَشـْرَ , وثلاثة ً أيام من كل شهر , والركعتين قبل الفجر
چار چیزوں کو نبی کریم صلی اللہ علیہ وسلم نہیں چھوڑا کرتے تھے ۔ عاشورہ کا روزہ اور ذولحجہ کے دس دن یعنی پہلے نو دن کا روزہ اور ہر ماہ کے تین دن کا روزہ اور نماز فجر سے قبل دورکعتیں۔ ( مشکوٰۃ ص ١٨٠ ، فضائل الایام والشہور صفحہ ٤٦٦)

ذی الحجہ کی اہم دعا

الحمد لله الذي في السمآء عرشه ، الحمد لله الذي في الارض قدرته ، الحمد لله الذي في القيامة هيبته ، الحمد لله الذي في القبر قضاؤه ، الحمد لله الذي في الجنة رحمته ، الحمد لله الذي في جهنم سلطانه ، الحمد لله الذي في البر والبحر برهانه ، و الحمد لله الذي في الهواء ريحه، و الحمد لله الذي لا مفر و لا ملجآ الآ اليه والحمد لله رب العلمين
ہر خوبی اللہ کے لیے ہے جس کا عرش آسمان میں ہے ، تعریف اللہ کے لیے ہے جس کی قدرت زمین پر ہے ، تعریف اللہ کے لیے ہے جس کی ہیبت قیامت میں ہے ، تعریف اللہ کے لیے ہے جس کا حکم قبروں پر ہے ، تعریف اللہ کے لیے ہے جس کی رحمت جنت میں ہے ، تعریف اللہ کے لیے ہے جس کی برہان خشکی اور سمندر میں ہے ، تعریف اللہ کے لیے ہے جس کی خوشبو ہوا میں ہے ، تعریف اللہ کے لیے ہے کہ سوائے اس کی ذات کے کوئی پناہ کی جگہ نہیں ہے تعریف اللہ کے لیے ہے جو رب العالمین ہے۔



ذو الحجہ شریف میں رونما ہونے والے اہم واقعات

٭ اعلان نبوت کے بارہویں سال اہل مدینہ کی جانب سے تیسری بیعت عقبہ جس میں ٢٩ مرد اور دو عورتیں مشرف بہ اسلام ہوئیں ،
اہل مدینہ کے لیے بارہ نقیب مقرر۔۔۔۔۔۔١ھ
٭ حضرت عبد اللہ بن زبیر رضی اللہ عنہ، کی ولادت بمقام ''قباء''۔۔۔۔۔۔١ھ ٭ غزوہ سویق۔۔۔۔۔۔٢ھ
٭ سیدتنا فاطمہ رضی اللہ عنہا بنت رسول اللہ صلی اللہ علیہ وسلم کی شادی ۔۔۔۔۔۔٢ھ ٭ غزوہ بنی قریظہ۔۔۔۔۔۔٥ھ
٭ وفات حضرت سعد بن معاذ سید الاوس۔۔۔۔۔۔٥ھ
٭ حضرت ابو بکر صدیق رضی اللہ تعالی عنہ امیر حج بنے۔۔۔۔۔۔٩ھ ٭ حجۃ الوداع (عرفات اور منیٰ میں عظیم خطبات کے ذریعہ منشور انسانیت کا اعلان) ۔۔۔۔۔۔١٠ ھ
٭ حجۃ الوداع سے واپسی پر خطبہ غدیر خم میں حضرت علی کو مولائے کائنات کا منصب اور اہلبیت کو قرآن کی عملی تفسیر اور ھادی قرار دیا۔۔۔۔۔۔١٠ھ
٭ وفات ابو العاص (دامادِ رسول اللہ صلی اللہ علیہ وسلم)۔۔۔۔۔۔١٢ھ
٭ وفات یزید بن ابی سفیان۔۔۔۔۔۔١٨ھ ٭ وفات سعد جمحی۔۔۔۔۔۔٢٠ھ
٭ حضرت عمررضی اللہ تعالی عنہ پر قاتلانہ حملہ ۔۔۔۔۔۔٢٣ھ
٭ پہلی بحری جنگ (دور حضرت عثمان غنی رضی اللہ تعالی عنہ)۔۔۔۔۔۔٢٧ھ
٭تعمیر نہر بصرہ۔۔۔۔۔۔٢٩ھ
٭شہادتِ حضرت عثمانِ غنی رضی اللہ تعالی عنہ وخلافت حضرت علی رضی اللہ تعالی عنہ ۔۔۔۔۔۔٣٥ھ
٭ وفات محمد بن ابی بکر رضی اللہ تعالی عنہ ۔۔۔۔۔۔٣٨ھ
٭ وفات عثمان جمحی رضی اللہ تعالی عنہ ۔۔۔۔۔۔٤٢ھ
٭ وفات حضرت ابو موسیٰ اشعری رضی اللہ تعالی عنہ ۔۔۔۔۔۔٤٤ھ ٭ وفات عاصم بن عدی رضی اللہ تعالی عنہ ۔۔۔۔۔۔٤٥ھ
٭وفات جریر بن عبداللہ البجلی ۔۔۔۔۔۔٥١ھ
٭ وفات عبداللہ بن انیس رضی اللہ تعالی عنہ ۔۔۔۔۔۔٥٤ھ
٭فتح سمرقند ۔۔۔۔۔۔٦٢ھ
٭ یزیدیوں کے ہاتھوں حرمین طیبین کی بے حرمتی (واقعہ حَرہ)۔۔۔۔۔۔٦٣ھ
٭ ترمیم کعبۃ اللہ شریف ۔۔۔۔۔۔٦٤ھ
٭ کوفہ پر بنو امیہ کا قبضہ ۔۔۔۔۔۔ ٧٢ھ
٭ تعمیر نو کعبۃ اللہ شریف۔۔۔۔۔۔٧٣ھ
٭ حجاج امیر کوفہ ہوا۔۔۔۔۔۔٧٥ھ
٭ وفات خالد الحکیم ۔۔۔۔۔۔٨٥ھ
٭ وفات مقدام بن معدی کرب۔۔۔۔۔۔٨٧ھ
٭ شہادت عظیم جرنیل قتیبہ بن مسلم۔۔۔۔۔۔٩٦ھ
٭ حاکم بنو امیہ سلیمان نے حج کیا۔۔۔۔۔۔٩٧ھ
٭ وفات عظیم جرنیل و فاتح موسیٰ بن نصیر۔۔۔۔۔۔٩٧ھ
٭ علوی، فاطمی اور عباسی خلافت کیلئے سازشیں۔۔۔۔۔۔١٠٠ھ
٭ وفات ابو بردہ بن ابی موسیٰ الاشعری۔۔۔۔۔۔١٠٤ھ
٭ وفات قاسم بن محمد بن ابی بکر رضی اللہ تعالی عنہ ۔۔۔۔۔۔١٠٧ھ
٭ وفات قاسم بن مخمیر۔۔۔۔۔۔١١١ھ ٭ شہادت الجراح الحکمی۔۔۔۔۔۔١١٢ھ
٭ شہادت محمد باقر رضی اللہ تعالی عنہ بن امام زین العابدین رضی اللہ تعالی عنہ۔۔۔۔۔۔١١٤ھ ٭یزید بن ہشام امیر حج بنا۔۔۔۔۔۔١٢٣ھ
٭وفاتِ یزید اور خلافتِ ناقص ابراہیم۔۔۔۔۔۔١٢٦ھ
٭ مروانِ ثانی کا قتل اور بنو امیہ کی امارت کا ہمیشہ کے لیے خاتمہ اور بنو عباس کی امارت کے دور کا آغاز۔۔۔۔۔۔١٣٢ھ
وفات ابو العباس السفاح۔۔۔۔۔۔١٣٦ھ
٭ وفات خلیفہ منصور۔۔۔۔۔۔١٥٨ھ ٭ خلافت مہدی۔۔۔۔۔۔١٥٨ھ
٭ خلیفہ مہدی امیر حج۔۔۔۔۔۔١٦٠ھ
٭ وفات حماد بن دینار۔۔۔۔۔۔١٦٧ھ
٭ وفات الخیزران (والدہ ہارون رشید) ۔۔۔۔۔۔١٧٢ھ
ہارون رشید کا حج ۔۔۔۔۔۔ ١٧٤ھ
٭ وفات حماد زید بن بصری ۔۔۔۔۔۔١٧٩ھ
٭ ہارون رشید کا حج۔۔۔۔۔۔١٨٦ھ
٭ ہارون رشید کا حج۔۔۔۔۔۔١٨٨ھ
٭ اعلان خلافت ابراہیم بن المبارک۔۔۔۔۔۔٢٠١ھ
٭ خراسان میں زلزلہ۔۔۔۔۔۔٢٠٣ھ
٭ وفات المنتصر و حکومت عبدالرحمن۔۔۔۔۔۔٢٠٦ھ
٭ وفات ابو عبیدہ معمرہ الغوی۔۔۔۔۔۔٢٠٩ھ
٭ وفات معلی الرازی ۔۔۔۔۔۔ ٢١١ھ
٭ وفات مفتی اندلس عیسیٰ الغافقی۔۔۔۔۔۔٢١٢ھ
٭ وفات الحافظ شریح الجوہری۔۔۔۔۔۔٢١٧ھ
٭ فتنہ شیعہ خرمیہ۔۔۔۔۔۔٢١٨ھ
٭ وفات ابو جعفر محمد الجواد۔۔۔۔۔۔٢٢٠ھ
٭ وفات الحافظ الحکم البہرانی۔۔۔۔۔۔٢٢٢ھ
٭ وفات ابو الجماہیر الکفرسوسی۔۔۔۔۔۔٢٢٤ھ
٭ محمد بن سلام البیکندی ۔۔۔۔۔۔ ٢٢٥ھ
٭ وفات الواثق باللہ و خلافت المتوکل۔۔۔۔۔۔٢٣٢ھ
٭ وفات عبدالقواریری ۔۔۔۔۔۔٢٣٥ھ
٭ وفات محمد بن کرام بانی کرامیہ۔۔۔۔۔۔٢٥٥ھ
٭ وفات حافظ ابو زرعہ محدث۔۔۔۔۔۔٢٦٤ھ
٭ وفات قاضی صا لح بن امام احمد بن حنبل۔۔۔۔۔۔٢٦٥ھ
٭ وفات ابوبکر ابن حازم۔۔۔۔۔۔٢٧٦ھ
٭ وفات ابو عمر الراقی ۔۔۔۔۔۔٢٨٠ھ
٭ وفات ابو عمرو بن خرذ اد الانطاکی۔۔۔۔۔۔٢٨١ھ
٭ وفات ابو العباس المبرد النحوی۔۔۔۔۔۔٢٨٥ھ
٭ وفات محمد بن وضاح محدث اندلسی۔۔۔۔۔۔٢٨٦ھ
٭ وفات عبدان الجوالیقی۔۔۔۔۔۔٣٠٦ھ
٭ وفات حافظ الدولابی۔۔۔۔۔۔٣١٠ھ
٭ قرامط نے حاجیوں کا قتل عام کیا۔۔۔۔۔۔٣١١ھ
٭ وفات ابو بکر بن الباغنوی۔۔۔۔۔۔٣١٢ھ
٭ عراقی حاجی مکہ نہ جاسکے۔۔۔۔۔۔٣١٤ھ
٭ وفات ابو بکر بن بہلول الانباری۔۔۔۔۔۔٣٢٩ھ
٭ وفات ابو بکر الاخشید و ابو بکر شبلی (شیخ طریقت سلسلہ عالیہ قادریہ خلیفہ حضرت جنید بغدادی علیہ الرحمہ)۔۔۔۔۔۔٣٣٤ھ
٭٭ وفات ابو عبداللہ الاخرم۔۔۔۔۔۔٣٤٤ھ
٭عراق میں شدید ژالہ باری۔۔۔۔۔۔٣٥١ھ
٭ عید غدیر کی ابتداء ۔۔۔۔۔۔٣٥٢ھ
٭ وفات ابو بکر البزاز صاحب الغیلانیات۔۔۔۔۔۔٣٥٤ھ
٭ وفات ابو الفرج الاصفہانی صاحب الاغانی۔۔۔۔۔۔٣٥٦ھ
٭ بدامنی کی وجہ سے عراق و شام سے حاجی نہ جا سکے ۔۔۔۔۔۔٣٥٧ھ
٭ عید غدیر جبراً عوام پر مسلط کی گئی۔۔۔۔۔۔٣٥٩ھ ٭ بنیاد جامع الازہر۔۔۔۔۔۔٣٦١ھ
٭ وفات ابن البقیۃ الوزیر۔۔۔۔۔۔٣٦٧ھ
٭ وفات ابو زکریا المزکی۔۔۔۔۔۔٣٩٤ھ ٭ خلافت ہشام (دوبارہ)٤٠٠ھ
٭ وفات ابو بکر ابن الباقلانی۔۔۔۔۔۔٤٠٣ھ
٭ وفات امام الحاکم صاحب المستدرک (محدث علیہ الرحمہ)۔۔۔۔۔۔٤٠٥ھ
٭ وفات ابو الفضل الخزاعی صاحب کتاب الواضح۔۔۔۔۔۔٤٠٨ھ
٭ حکومت الظاہر الفاطمی۔۔۔۔۔۔٤١١ھ
٭ وفات فقیہ الشعیہ الشیخ المفید ۔۔۔۔۔۔ ٤١٣ ھ
٭ وفات ابو بکر المتقی۔۔۔۔۔۔٤٢٠ھ
٭ وفات القادر باللہ العباسی و خلافت القایم بامراللہ العباسی۔۔۔۔۔۔٤٢٢ھ
٭ وفات عبدالملک ابو منصور الثعالبی (مفسر قرآن) ۔۔۔۔۔۔٤٣٠ھ
٭ وفات ابو علی الاہوازی۔۔۔۔۔۔٤٤٦ھ
٭ قتل امیر البساسیری۔۔۔۔۔۔٤٥١ھ
٭ وفات القاضی ابو عبداللہ القضاعی۔۔۔۔۔۔٤٥٤ھ
٭ وفات الوزیر ابو نصر الکندی۔۔۔۔۔۔٤٥٦ھ
٭ وفات ابو القاسم المہروانی۔۔۔۔۔۔٤٦٨ھ
٭ وفات ابو بکر ابن حمدویہ۔۔۔۔۔۔٤٧٠ھ
٭ وفات ابو بکر الخراز۔۔۔۔۔۔٤٨٠ھ
٭ وفات شیخ ابو اسماعیل الانصاری ۔۔۔۔۔۔٤٨١ھ
٭ وفات ابو الفرج الشیرازی۔۔۔۔۔۔٤٨٦ھ
٭ وفات عبدالملک بن سراج اللغوی۔۔۔۔۔۔٤٨٩ھ
٭ وفات الفقیہ عبدالوہاب الفاسی۔۔۔۔۔۔٥٠٠ھ
٭ وفات ابو بکر احمد الزاہد حنبلی۔۔۔۔۔۔٥٠٣ھ
٭ بغداد میں زلزلہ۔۔۔۔۔۔٥١١ھ
٭ وفات ابو بکر بن بلتگین النحوی۔۔۔۔۔۔٥١٣ھ
٭ وفات ابو علی الحسن الحداد۔۔۔۔۔۔٥١٥ھ
٭ وفات ابو طالب الیوسفی۔۔۔۔۔۔٥١٦ھ
٭ وفات ابن عبدون اللغوی التیونسی۔۔۔۔۔۔٥١٩ھ
٭ وفات ابو الحجاج المنورقی۔۔۔۔۔۔٥٢٣ھ
٭ وفات محمد بن الحسین المزرنی۔۔۔۔۔۔٥٢٧ھ
٭ وفات ابو القاسم الثروطی۔۔۔۔۔۔٥٢٨ھ
٭ وفات ہبۃ اللہ البدیع الاسطرابی۔۔۔۔۔۔٥٣٣ھ
٭ وفات قوام الستہ الحافظ اسمٰعیل الاصبہانی۔۔۔۔۔۔٥٣٥ھ
٭ وفات زمخشری صاحب الکشاف۔۔۔۔۔۔٥٣٨ھ
٭ وفات اُمیہ بن ابی الصلت٥٤ھ ٭ وفات ابو علی البسطامی۔۔۔۔۔۔٥٤٨ھ
٭ وفات القاضی ابن راشد۔۔۔۔۔۔٥٥١ھ
٭وفات قطب المشائخ عدی الہکاری۔۔۔۔۔۔٥٥٧ھ
٭ وفات علی بن عبدوس الفقیہ۔۔۔۔۔۔٥٥٨ھ
٭ وفات نجم الدین (والد گرامی صلاح الدین ایوبی)۔۔۔۔۔۔٥٦٨ھ
٭ وفات ابو محمد بن المامون الادیب۔۔۔۔۔۔٥٧٣ھ
٭ وفات ابو الحسن بن بکروس۔۔۔۔۔۔٥٧٦ھ
٭ وفات ابن غریۃ الوارق۔۔۔۔۔۔٥٧٨ھ
٭وفات محمد بن شیر کوہ (مشہور سپہ سالار)۔۔۔۔۔۔٥٨١ھ
٭ وفات ابن جمیر الاندلسی۔۔۔۔۔۔ ٥٨٨ ھ
٭ وفات ابو الحسن الفاخرانی۔۔۔۔۔۔٥٩١ھ
٭مکہ مکرمہ میں زبردست طوفانِ باد۔۔۔۔۔۔٥٩٢ھ
٭وفات نقی الدین الثعلی۔۔۔۔۔۔٥٩٣ھ
٭ وفات امام الخشوعی مسند الشام۔۔۔۔۔۔٥٩٨ھ
٭ وفات امام ابن الاثیر الجزری۔۔۔۔۔۔٦٠٣ھ
٭شہادت حضرتشمس تبریزی۔۔۔۔۔۔٦٤٢ھ
٭وفات خواجہ نصیر الدین طوسی۔۔۔۔۔۔٦٧٢ھ
٭حکومت علاؤالدین خلجی۔۔۔۔۔۔٦٩٥ھ
٭وفات یاقوت مستعصمی کاتب۔۔۔۔۔۔٦٩٧ھ
٭وفات احمد بن اسحق الابرقوہی۔۔۔۔۔۔٧٠١ھ
٭حکومت شہاب الدین عمر خلجی۔۔۔۔۔۔٧١٥ھ
٭خلافت الحاکم الثانی۔۔۔۔۔۔٧٣٩ھ ٭وفات شہاب الدین العمری ۔۔۔۔۔۔ ٧٤٩ ھ
٭وفات بہاؤ الدین عمر الہندی۔۔۔۔۔۔٧٥٨ھ
٭وفات شیخ سراج الدین جنیدی۔۔۔۔۔۔٧٨١ھ
٭ وفات مخدوم السادات جہانیاں جہاں گشت رحمۃ اللہ علیہ (اُچ شریف )۔۔۔۔۔۔٧٨٥ھ
٭ وفات جمال الدین بن عبدالحق الحنفی۔۔۔۔۔۔٨٠٢ھ
٭ وفات تقی الدین الحرانی۔۔۔۔۔۔٨٠٤ھ
٭ وفات سراج الدین بن الکویک۔۔۔۔۔۔٨٠٧ھ
٭وفات شیخ زادہ الحنفی (مفسر، فقیہ، حاشیہ نگار)۔۔۔۔۔۔٨٠٨ھ
٭ وفات ابراہیم بن دقماق الحنفی ۔۔۔۔۔۔٨٠٩ھ
٭ وفات موفق الدین الخزر جی مؤرخ۔۔۔۔۔۔٨١٢ھ
٭وفات شمس الدین الزرکشی۔۔۔۔۔۔٨١٣ھ
٭وفات علی بن سند الادیب۔۔۔۔۔۔٨١٤ھ
٭ وفات سراج الدین عمر الفافا الہندی۔۔۔۔۔۔٨١٥ھ
٭ امارت داؤد المعتضدالثانی۔۔۔۔۔۔٨١٦ھ
٭وفات شمس الدین ابن البیطار۔۔۔۔۔۔٨٢٥ھ
٭وفات حافظ علاؤالدین دمشقی۔۔۔۔۔۔٨٢٩ھ
٭وفات عز الدین ابن انصرات۔۔۔۔۔۔٨٥١ھ
٭وفات امام ابن حجر العسقلانی شافعی (شارح بخاری)۔۔۔۔۔۔٨٥٢ھ
٭حکومت اول لودھی شاہ بہلول ۔۔۔۔۔۔٨٥٥ھ
٭وفات امام بدرالدین العینی حنفی (شارح بخاری)۔۔۔۔۔۔٨٥٥ھ
٭وفات شمس الدین النواجی الادیب۔۔۔۔۔۔٨٥٩ھ
٭ وفات منصور الکازرونی۔۔۔۔۔۔٨٦٠ھ
٭ وفات تقی الدین الشمشی۔۔۔۔۔۔٨٧٢ھ
٭ وفات ابو المحاسن تغری بردی الحنفی ۔۔۔۔۔۔٨٧٤ھ
٭ وفات زین الدین بن الغضیف۔۔۔۔۔۔٨٧٨ھ
٭ وفات ریاضی سمرقندی ۔۔۔۔۔۔٨٨٤ھ
٭ دولت شاہ سمرقندی نے تذکرہئ شعراء لکھا۔۔۔۔۔۔٩٠٤ھ
٭ وفات حسین واعظ کاشفی (معروف حنفی مفسر اور سیرت نگار)۔۔۔۔۔۔٩١٠ھ ٭ وفات حمزۃ الناشری۔۔۔۔۔۔٩٢٦ھ
٭ بہمنی حکومت ٹوٹ کر چار حکومتیں بن گئیں۔۔۔۔۔۔٩٣٧ھ
٭ وفات اسمٰعیل انصقیہ الحنفی۔۔۔۔۔۔٩٤٢ھ
٭ وفات قاسم بن خلیفہ حلبی۔۔۔۔۔۔٩٤٨ھ
٭ حکومت محمد عادل شاہ سوری۔۔۔۔۔۔٩٦٠ھ
٭ وفات عبدالعزیز المکناسی۔۔۔۔۔۔٩٦٤ھ
٭ وفات عبدالمعطی الحضرمی (احمد آباد)٩٨٩ھ
٭ وفات نور الدین ظہوری۔۔۔۔۔۔١٠١٦ھ
٭ وفات کلیم ہمدانی۔۔۔۔۔۔١٠٦١ھ ٭ قتل دارِ شکوہ۔۔۔۔۔۔١٠٦٩ھ
٭ مولائی اسمٰعیل مراکش کا سلطان بنا۔۔۔۔۔۔١٥ ذوالحجہ، ١٠٧٩ھ
٭ حکومت قطب الدین بہادر شاہ اول۔۔۔۔۔۔١١١٨ھ
٭ حکومت فرخ سیر (دہلی)۔۔۔۔۔۔١١٢٤ھ
٭ وفات عبداللہ قطب الملک۔۔۔۔۔۔١١٣٥ھ
٭ وفات علامہ حکیم محمد حسین شہرت۔۔۔۔۔۔١١٤٩ھ
٭ قتل قائم خان(فرخ آباد) ۔۔۔۔۔۔١١٦١ھ
٭ مسعود بن عبدالعزیز نے کربلا پر حملہ کیا۔۔۔۔۔۔١٢ پریل/١٨ذی الحجہ، ١٢١٦ھ
٭ وفات مولوی محمد باقر آگاہ۔۔۔۔۔۔١٢٢٠ھ
٭ حاکم یاغستان یار محمد خان نے بالاکوٹ کے مقام پر بدعقیدگی اور توہین رسالت کا ارتکاب کرنے پر احمد رائے بریلوی اور مولوی اسماعیل دہلوی کو قتل کیا۔۔۔۔۔۔١٢٤٦ھ
٭ خلافت عبدالعزیز عثمانی ۔۔۔۔۔۔ ١٢٧٧ھ
٭ وفات مولوی چراغ علی۔۔۔۔۔۔١٣١٢ھ
٭ وفات داغ دہلوی (مشہور شاعر) ۔۔۔۔۔۔١٣٢٢ھ
٭ وفات شبلی نعمانی۔۔۔۔۔۔١٣٣٢ھ
٭ وفات حفیظ اللہ بندوی۔۔۔۔۔۔١٣٦٢ھ
٭ وفات آغا خان (سوم) ١٣٧٦ھ
٭ آزادی کویت۔۔۔۔۔۔١٣٨٠ھ
٭ وفات یوسف کاندھلوی۔۔۔۔۔۔١٣٨٤ھ
٭ میدان منیٰ میں ایرانی ، عراقی و شامی شیعہ حاجیوں کا احتجاج ، سعودی حکومت نے گن شپ ہیلی کاپٹر سے فائرنگ کی ہزاروں مارے گئے جبکہ زخمیوں کو برقی بھٹی میں جھونک دیا ۔۔۔۔۔۔١٤٠٧ھ/١٩٨٧ء ٭ مکۃ المکرمہ پر یمنیوں کا قبضہ، توپ کے گولوں سے کعبۃ اللہ شریف کو نقصان پہنچا اور مسجد حرام کے مینار شہید ہوگئے ۔۔۔۔۔۔١٤٠٧/١٩٨٧ء
٭ تین سال متواتر منیٰ میں آتشزدگی کے واقعات ۔۔۔۔۔۔١٤١٥ ھ/مئی ١٩٩٥ء، دوسری ١٤١٦ ھ/اپریل ١٩٩٦ء، تیسری سے بڑی اور خطرناک آتشزدگی ہزاروں حاجی جھلس کر شہید ہوگئے ۔۔۔۔۔۔١٤١٧ ھ /اپریل ١٩٩٧ء مدینۃ المنورہ میں ایک مکان سے حضرت عبد اللہ رضی اللہ عنہ (والد ماجد حضور علیہ الصلوٰہ والسلام) حضرت عکاشہ اور پانچ دیگر اصحاب رضوان اللہ تعالیٰ علیہم اجمعین کی قبور مبارکہ سے ان کے مبارک جسموں (جو صحیح حالت میں تھے) کو جنۃ البقیع میں منتقل کیا گیا۔۔۔۔۔۔٨ ذی الحجہ ١٣٩٨ھ/١٠ نومبر ١٩٧٨ء

(رضی اللہ تعالیٰ عہنم اجمعین و رحمہما اللہ)

The History of Hajj

I would like you to tell me about the history of Hajj and its rituals. For example, the Muslims perform saa’i, running between al-Safa and al-Marwah, which is what Haajar did. But with regard to the rest, I do not know their origins and I hope that you can tell me – such as the stoning of the Jamaraat, tawaaf, the standing at ‘Arafah, drinking the water of Zamzam, staying overnight in Mina and Muzdalifah, slaughtering the hadiy (sacrifice), etc. Thank you very much.
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:

“The background to these rituals is no longer present but the rulings remain in effect. These rituals may be confusing for some who see them and do not know the reasons for them, so they may say, ‘This does not make sense.’ I have explained the reasons for them as far as narrated reports go, now I will explain to you the meanings behind them.
Note that the basis for acts of worship is something rational and comprehensible, which is the submission of the slave to his Lord and obedience to Him. Prayer involves humility and submission, which is is what is meant by the word ‘ibaadah (worship).
Zakaah involves kindness and helping the poor, so its meaning is clear.
Fasting means suppressing the desires of the self so that it will be obedient to the One Whom it serves.
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:
1 – When was Hajj enjoined? When did Hajj begin

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]

Ibn Katheer says in his commentary on this verse (3/221): 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

Allaah says (interpretation of the meaning):

“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.

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.

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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.