Bismillah Hir Rahmaan Nir Raheem
Days of Sacrifice
‘Ali ibn Abi Taalib (may Allaah have mercy on him) said: “The days of sacrifice are the Day of Sacrifice (yawm al-nahr) and the three days after it.” This is the view of the imam of the people of Basra, al-Hasan; the imam of the people of Makkah, ‘Ata’ ibn Abi Rabaah; the imam of the people of Syria, al-Awzaa’i; and the imam of the fuqaha’ of hadeeth, al-Shaafa’i (may Allaah have mercy on him). It was also the view favoured by Ibn al-Mundhir. The three days are specified because they are the days of Mina, the days of stoning (the Jamaraat) and the day of al-Tashreeq. It is forbidden to fast on these days. It was narrated via two isnaads, one of which supports the other, that the Prophet (peace and blessings of Allaah be upon him) said: “All of Mina is the place of sacrifice, and all the days of al-tashreeq are days of sacrifice.”
It is permissible to offer the sacrifice during that time by night or by day, but it is better during the day, and the day of Eid after the two khutbahs is the best time. Each day is better than the following day, because that is hastening to do good.
The days of sacrifice for pilgrims performing qiraan or tamattu’, and for offering the sacrifice (udhiyah) are four: the day of Eid and the three days after that. The time for sacrifice ends when the sun sets on the fourth day, according to the soundest scholarly opinion.
According to another report: We set out with the Messenger of Allaah (blessings and peace of Allah be upon him) entering ihraam for Hajj, and the Messenger of Allaah (blessings and peace of Allah be upon him) told us to share (in sacrificing) camels and cattle, every seven of us sharing an animal.
Abstaining acts for the one who is offering a sacrifice
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim. According to another version: “Let him not remove anything of his hair or skin.”
.” According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa’i – “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice.”
whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or ‘Umrah or both.
Ibn Hazm (may Allaah have mercy on him) said: Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu’l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that. Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said: Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness. Al-Mughni, 9/346
Al-Shawkaani said: The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa’i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from. Nayl al-Awtaar, 5/133
If the person who wants to offer the sacrifice does remove anything from his hair, nails or skin then he has to repent to Allaah and not do it again, but he does not have to offer any expiation, and that does not prevent him from offering the sacrifice as some of the common people think. If he does any of those things out of forgetfulness or ignorance, or some hair falls unintentionally, then there is no sin on him. If he needs to remove it then he may do so, and there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like.”
Which is best sacrifice
Abu Haneefah, al-Shaafa’i and Ahmad. Maalik said: 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 (peace and blessings of Allaah be upon him) did not do anything but that which was best.
The response to that is that the Prophet (peace and blessings of Allaah be upon him) sometimes chose the option that was not the best option out of kindness to his ummah, because they follow his example. He (peace and blessings of Allaah be upon him) did not want to make things difficult for them. He stated that the best is a camel, then a cow, then a sheep, as stated above.
The Prophet (peace and blessings of Allaah be upon him) never failed to point out the easier option to his ummah when it was equal to the more difficult option. There was a famine during the lifetime of the Prophet (peace and blessings of Allaah be upon him) and he said, “Whoever among you offers a sacrifice should not keep any of it in his house for more than three days.”
The following year, they said, “O Messenger of Allaah, should we do what we did last year?” The Prophet (peace and blessings of Allaah be upon him) said: “Eat and feed the poor and store some, for last year the people were having a hard time and I wanted you to help them.” Agreed upon.
A sheep is better than sharing in a camel, because the aim of the sacrifice is to shed blood. A ram is better than a sheep (ewe), because that is what the Prophet (peace and blessings of Allaah be upon him) sacrificed and the meat is better. Al-Mughni, 13/366
Although in general the best sacrifice is a camel, then a cow, then a sheep, then to have a share in a cow. This is the view of Abu Haneefah and al-Shaafa’i, because the Prophet (peace and blessings of Allaah be upon him) said concerning Jumu’ah: “Whoever comes at the earliest hour, it is as if he sacrificed a camel. Whoever comes in the second hour, it is as if he sacrificed a cow. Whoever comes in the third hour, it is as if he sacrificed a horned ram. Whoever comes in the fourth hour, it is as if he sacrificed a chicken. Whoever comes in the fifth hour, it is as if he sacrificed an egg.” Narrated by al-Bukhaari, 881; Muslim, 850.
It is a sacrifice by means of which one draws closer to Allaah, so the best (to be offered) is a camel, as in the case of the hadiy (sacrifice offered by the pilgrim on Hajj).
Single sacrifice for whole family
Al-Qurtubi said: There is no report that the Prophet (peace and blessings of Allaah be upon him) ordered each of his wives to offer a separate sacrifice, even though the sacrifice was repeated every year and his wives were numerous. This would have been narrated if it has happened, as other minor issues were narrated. This is supported by the report narrated by Maalik, Ibn Maajah and al-Tirmidhi, who classed it as saheeh via ‘Ata’ ibn Yasaar: I asked Abu Ayyoob: How was the sacrifice done at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)? He said: A man would offer a sheep on behalf of himself and the members of his family, and they would eat some and feed others with some.” End quote from Fath al-Baari. The hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Al-Bukhaari (7210) narrated from ‘Abd-Allaah ibn Hishaam (may Allaah be pleased with him), that he met the Prophet (peace and blessings of Allaah be upon him) when his mother Zaynab bint Humayd took him to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said: “O Messenger of Allaah, accept his oath of allegiance.” The Prophet (peace and blessings of Allaah be upon him) said, “He is too young.” He patted him on the head and made du’aa’ for him, and he used to sacrifice a single sheep on behalf of his whole family.
Al-Haafiz said: The phrase “and he used to sacrifice a single sheep on behalf of his whole family” refers to ‘Abd-Allaah ibn Hishaam.
Al-Tirmidhi (1505) narrated that ‘Ata’ ibn Yassaar said: I asked Abu Ayyoob: How was the sacrifice done at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)? He said: A man would offer a sheep on behalf of himself and the members of his family, and they would eat some and feed others with some.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Al-Haafiz ibn al-Qayyim said in Zaad al-Ma’aad: The teaching of the Prophet (peace and blessings of Allaah be upon him) was that a sheep is sufficient on behalf of a man and the members of his household, even if they are many in number.
Al-Shawkaani said in Nayl al-Awtaar: In fact a single sheep is sufficient on behalf of the members of a household, even if there are one hundred or more, as is indicated by the Sunnah.
Eating after sacrifice
Ahmad (22475) narrated that Buraydah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the day of (Eid) al-Fitr until he had eaten, and he did not eat on the day of (Eid) al-Adha until he came back, then he would eat from his sacrifice. Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (2/319):
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in his commentary: The words “It is Sunnah to eat one third, give one third as gifts, and give one third in charity” mean it is prescribed, not in the sense that it is obligatory, but that it is mustahabb to divide it into thirds and eat one third, give one third as gifts, and give one third in charity.
Eating it oneself is mentioned first because Allah mentioned it first in the verse in which He said (interpretation of the meaning): “Then eat thereof and feed therewith the poor having a hard time” [al-Hajj 22:28].
Some of the scholars said: Rather eating from it is obligatory and he is sinning if he does not do that, because Allah has enjoined it and given it precedence over charity; and because the Prophet (blessings and peace of Allah be upon him), during the Farewell Pilgrimage, enjoined that a piece be taken from each sacrificial animal and placed in a pot and cooked, then he ate some of its meat and drank some of its broth. They said: To go to the effort of taking one hundred pieces from one hundred camels and cooking them in a pot and eating from that indicates that the command in the verse is given in the sense of it being obligatory. And because this comes under the heading of enjoying the blessings of Allah, so it is included in the words of the Prophet (blessings and peace of Allah be upon him): “The days of al-Tashreeq (the 11th, 12th and 13th of Dhu’l-Hijjah) are days of eating, drinking and remembering Allah, may He be glorified and exalted.”
Whatever the case, the individual should not refrain from eating from his sacrifice. Al-Sharh al-Mumti‘, 7/481
1. It is essential to set aside some of the meat of each cow for charity and it should not all be distributed to those who are offering the sacrifice, whether it is slaughtered on the first day or after that.
2. It is essential to specify who has shared in the sacrifice at the time of slaughter, so it should be intended that this cow is offered on behalf of So and so, mentioning each of them by name. It is not sufficient to slaughter all the cows on behalf of all the participants; rather it is essential to identify exactly on whose behalf each cow is being sacrificed.
Optional sacrifice
Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2]:
Ibn Qudaamah said: other than the wedding feast (waleemah) and ‘aqeeqah – are something good, but they are like invitations that are given for no reason; if the person who does them intends thereby to give thanks to Allaah for His blessing and to feed his brothers and offer food, then he will have the reward for that in sha Allaah.
The Tremendous Rewards of Hajj
The Tremendous Rewards of Hajj
By Dr. Norlain Dindang Mababaya
Introduction
Hajj (the Pilgrimage to Makkah) is the fifth pillar of Islam. The Prophet (s.a.w., sallallahu' alayhi wa sallam meaning: may the peace and blessings of Allah be upon him) said:
“Islam has been built upon five things: declaring that there is no god but Allah and that Muhammad is the messenger of Allah; the establishment of salaah (five compulsory daily prayers; the payment of zakaah (obligatory charity); the Hajj (pilgrimage to the House of Allah, if one is able); and sawm of Ramadan (fasting in the month of Ramadan).” (Bukhari 1/ 7)
This final pillar of Islam is obligatory, at least once in a lifetime, upon all sane Muslims, who reach the age of puberty, and are physically and financially able to make the journey. Allah the Almighty tells us in His Book:
“... And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj, then he is a disbeliever of Allah), then Allah stands not in need of any of the ‘Alâmin (mankind and jinn).” (Qur’an 3:97)
Forgiveness of Sins
When we perform the Hajj rites properly we attain tremendous rewards. One of which is Allah’s forgiveness of all our past sins. This means our eternal happiness and success in Paradise. In the following authentic Ahâdîth we learn the following very inspiring teachings from the Prophet (s.a.w.):
“He who came to this House (the Ka’bah) (with the intention in performing Hajj) without speaking or committing indecencies, would return (free from sin) as on the day his mother bore him.” (Muslim, 2/3129)
“From one ‘Umrah to another is expiation for what is between them and Hajj Mabrûr has no reward except Paradise.” (Bukhari and Muslim)
By Hajj Mabrûr it means the Hajj accepted by Allah for being performed perfectly according to the Prophet’s Sunnah with legally earned money avoiding sinful and evil deeds during Hajj.
Paradise
From the above Ahadith we learn that the everlasting reward for Hajj is Paradise, a life that is full of peace, happiness and prosperity. This is because in Hajj mabrur, we perform nothing but deeds of righteousness – deeds that deserve Allah’s Reward of Paradise to all righteous Muslims men and women. Our Creator makes this clear to us when He says:
“But those who believe and do deeds of righteousness. We shall soon admit them to Gardens, with rivers flowing beneath, to dwell therein forever. Allâh’s promise is the truth, and whose word can be truer than Allâh’s?” (Qur’an 4:122)
“Whoever works righteousness man or woman, and has Faith, verily, to him We will give a new Life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions.” (Qur’an 16: 97)
Acceptance of Supplications
Another tremendous reward for performing Hajj is the acceptance of our supplications. If we ask for Allah’s forgiveness, He the Most Forgiving responds to our prayer as narrated in the following Hadith:
Abu Hurayrah (r.a., radhiallahu anhu, meaning: may Allah be pleased with him) narrated that the Prophet (s.a.w.) said, “Those who perform the Hajj and those who perform the umrah are people who have come to visit Allah. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.” (Tirmidhi 2536 and Ibn Majah)
Well-Balanced Life
Since our Rabb listens to the supplications of those who come to perform Hajj, let us ask enormous blessings from Allah. The best supplication is to ask for success both in this world and in the hereafter or a well-balanced life. We can do this especially when we are doing our tawaf (circumambulation of the Ka’bah) when we are between the Yamani corner and the black stone based on the following Ahâdîth:
‘Abdullah bin As-Sa’ib narrated: “I heard Allah’s Messenger (s.a.w.) say between the two corners, ‘O Allah, bring us a blessing in this world and a blessing in the next and guard us from punishment of Hell.’” (Abu Dawud 1887)
Abu Hurairah narrated that the Prophet (s.a.w.) said, “Seventy angels have been put in charge of it (i.e. the Yamani corner), so if anyone says, 'O Allah, I ask You for pardon and well being in this world and the next. Our Rabb, bring us a blessing in this world and a blessing in the next, and guard us from the punishment of Hell’, they will say ‘Ameen.’” (Tirmidhi 2590 and Ibn Majah)
Let us not confine our supplications for our success in this world alone but most of all the eternal world. To ask Allah the Most Merciful of the eternal place in Firdaus is an excellent guidance from the Prophet (s.a.w.). He has encouraged his Companions to ask for the highest place in Paradise, which is the Firdaus. We read in the following authentic Hâdîth:
Abu Hurairah narrated that the Prophet (s.a.w.) said, “Whoever believes in Allah and His Messenger, offers prayers perfectly and fasts (the month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates for Allah’s cause or stays in the land where he was born.” They (the companions of the Prophet (s.a.w.) said, “O Allah’s Messenger! Should we not inform the people of that?” He (s.a.w.) said, “There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the Earth. So if you ask Allah for anything, ask Him for the Firdaus, for it is the last part of Paradise and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise.” (Bukhari 9/519)
Serves as Jihad for Women
For us women, performance of Hajj serves as the opportunity for us to do the best deed that deserves Allah’s supreme reward. It raises our level to be among the Mujahideen (those who fight in Allah’s cause):
‘Aishah (r.a., radhiallahu anhu, meaning: may Allah be pleased with her) narrated that she said, “O Allah's Messenger! We consider Jihad as the best deed. Should we not fight in Allah's cause?” He said, “The best Jihad (for women) is Hajj-mabrur (i.e. Hajj which is done according to the Prophet's tradition and is accepted by Allah).” (Bukhari Vol. 4, Hadith 43)
‘Abdullah Bin Mas’ud (r.a.) narrated: “I asked the Prophet (s.a.w.), which deed is the dearest to Allah?” He (s.a.w.) replied, “To offer salaat (the prayers) at their early fixed times.” I asked, “What is the next (in goodness)?” He (s.a.w.) replied, “To be good and dutiful to your parents.” I again asked, “What is the next (in goodness)?” He (s.a.w.) replied, “To participate in jihad (religious fighting) in Allah’s Cause.” (Bukhari 1/ 505)
Bin Habashi (r.a.) narrated that the Prophet (s.a.w.) was asked which actions were most excellent and replied, “Faith which contains no doubt, jihad which contains no unfaithfulness regarding spoil, and a pilgrimage which is accepted.” He was asked which prayer was most excellent and replied, “Standing long in devotion.” (Tirmidhi 3833 and Nasa'i)
Economic Benefits
Aside from the above eternal benefits, by performing Hajj we also enjoy worldly benefits. Furthermore, Hajj increases our economic well-being. Performance of Hajj does not prevent us to do legal business. Those who engage in buying and selling can do it after the performance of prayers and Hajj rituals. Our Rabb (Cherisher and Sustainer) says:
“It is no crime in you if you seek of the bounty of your Rabb (during pilgrimage). Then when you pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you even though before this you went astray.” (Qur’an, 2:198)
“But seek the wealth which Allah has bestowed on you, the Home of the Hereafter, nor forget your portion in this World. But do good, as Allah has been good to you, and seek not (occasions for) mischief in the land; for Allah loves not those who do mischief.” (Qur’an, 28:77)
“And when the prayer is finished, then may you disperse through the land, and seek of the Bounty of Allah: and remember Allah frequently that you may prosper.” (Qur’an, 62:10)
Right Conduct
Hajj, therefore gives, us opportunity to enjoy a well-balanced life. We also attain success in this world by developing our personality for Hajj trains us Muslims to develop right conduct. Allah the Exalted has enjoined upon us to take right conduct as the best provision in our Hajj journey:
“For Hajj are the months well known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good you do, (be sure) Allah knows it and take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, o you that are wise.” (Qur’an 2:197)
Muslims who go to Hajj are expected to observe discipline, patience, kindness, tolerance and above all, peace. They ought to observe peace not only among themselves but also with animals and other living creatures including insects. This means that they are expected to control anger. Controlling anger is a virtue which we Muslims are supposed to develop even if we are not on pilgrimage as the Prophet (s.a.w.) taught us in the following authentic Ahâdîth:
Abu Hurayra (r.a.) narrated that a man said to the Prophet (s.a.w.) “Advise me!” The Prophet (s.a.w.) said, “Do not be angry and furious.” The man asked (the same) again and again, and the Prophet (s.a.w.) said in each case, “Do not be angry and furious.” (Bukhari 8/ 137)
Abu Huraira (r.a.) narrated Allah’s Messenger (s.a.w.) said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” (Bukhari 8/ 135 and Muslim 4/6311-6314)
Increases Iman (Faith)
Furthermore performance of Hajj increases our Iman (Faith). It makes us realize Allah's justice and equal treatment of all people who believe in Him. Muslims from different parts of the world, irrespective of race and socio-economic status in life wear the same prescribed simple clothing, utter the same supplications and perform the same religious rituals during Hajj for the same purpose of pleasing the Creator. Muslims who go to Hajj experience the largest congregation of different nations, which no other peoples from other religions have ever experienced. When we see people from different countries doing all the rituals of Hajj for Allah’s pleasure, we witness the universality of Islam. Indeed, Islam is for all mankind and that Allah Alone is the God of all mankind.
When we join the world’s largest annual congregation, which is Hajj, we actually improve our socio-cultural perspectives. Hajj gives opportunity for us to travel and meet our fellow Muslims from various countries to know and help one another. This shows the universal brotherhood of all Muslims; and hence the universality of Islam. Islam teaches us to promote brotherhood and righteousness among ourselves:
“O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Qur’an 49: 13)
It is not righteousness that you turn your faces toward East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. (Qur’an 2:177)
"...Help one another in righteousness and piety but help not one another in sin and rancor. Fear Allah or Allah is strict in punishment." (Qur’an 5:2)
Physical Fitness
In addition, Hajj trains us to be physically strong – a treat that the Prophet (s.a.w.) strongly encourages when he said that “a strong Muslim is better than a weak Muslim.” The seven times circumambulation around the Ka’bah, the walking and running (back and forth) from Safa to Marwa, the travel from Makkah Haram mosque to Mina, Arafat, Musdalifah, the throwing of stones, and of course the daily prayers, all these give us opportunities to be physically strong. We have to be strong, to prepare ourselves to carryout the task of fighting Satan and his allies and those who follow their footsteps. Allah reminds us that Satan is (dreadful) evil (4:38). He makes it clear that Satan is our enemy, an enemy avowed (57:60) who deceives (8:48) and suggests vanity (22:52-53). Satan descends on every lying, wicked person (26:221-222). He commands us to do what is evil and shameful (2:168-169). He only invites his adherents, that they may become companions of the Blazing Fire. Therefore, we have to treat him as our enemy (35: 6).
We have to be strong so that we can worship Allah to the best of our abilities in the best manner so we earn His tremendous Rewards. We have to be strong in enjoining the right and forbidding the wrong so that we will be among those who in the sight of Allah are the best among mankind:
“You (Muslims) are the best of peoples, evolved for mankind. You enjoin what is right, forbid what is wrong, and believe in Allah...” (Qur’an, 3:110)
Mental and Spiritual Consciousness
Coupled with physical strength is for us to be mentally alert and spiritually conscious because as Muslims we are obliged to dedicate everything to Allah. For every thing that we do we have to have the pure intention of dedicating it to Allah the Almighty:
“And they have been commanded no more than this: to worship Allâh, offering Him sincere devotion, being True (in Faith); establish regular prayer; and to give Zakat. And that is the Religion Right and Straight.” (Qur'an, 98:5)
“Say: ' Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allâh, the Rabb (Only Cherisher and Sustainer) of the Worlds.'” (Qur'an, 6:162)
‘Umar ibn Al-Khattab (r.a.) said: I heard Allâh’s Messenger (s.a.w.) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended....” (Bukhâri, 1/1 and Muslim 3/ 4692)
For our Hajj to be accepted we must first and foremost purify our intention to do it for the pleasure of Allah. This we should do sincerely so that we will be among those who will return to our respective homes, Insha Allah, free from all sins as if we are newly born:
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “Whoever performs Hajj for Allah's pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.” (Bukhari Vol. 2, Hadith 596 and Vol 3, Hadith 345)
Patience
Another positive attribute that we develop in the performance of Hajj is patience. We develop patience not only in the performance of the various Hajj rituals but also in remembering how Prophet Ibrahim and his family sacrificed in building the Ka’bah, the first Holy House of Allah. How many among us women are patient enough to follow Hajar (the Prophet Ibrahim's wife) and allow our husbands to leave us alone with our baby in a barren land, with no food, no water and no people around? How much patience and endurance can we afford for the sake of pleasing our Rabb? Just how many of us could pass the test that Prophet Ibrahim had when Allah the Almighty commanded him to sacrifice his own son? In the case of his son, Prophet Ismael, can anyone among us follow his courage and submission to be sacrificed in order to build the Ka’bah?
Indeed, Allah will test us Muslims, either by our children or by our wealth. We should know that as believers, Allah will try our Iman (faith). Allah may test us as to which of us is best in deed (67:2). The closer we are to Him, the more He will try us, just as He did to all His prophets and messengers. For those who are not living in a comfortable life let the life of the Prophet (s.a.w.) be a lesson for us. The following is just one of the many narrations how he lived in a destitute life but shows how patient he was:
Ibn Abbas (r.a.) narrated that according to 'Umar bin Al-Khattab (r.a.)… “Underneath his (Prophet’s) head there was a leather pillow stuffed with palm fibers, and leaves of a saut tree were piled at his feet, and above his head hung a few water skins. On seeing the marks of the mat imprinted on his side, I wept. He said, 'Why are you weeping?’ I replied, 'O Allah’s Messenger! Caesar and Khosrau are leading the life (i.e. luxurious life) while you, Allah’s Messenger though you are, is living in destitute.’ The Prophet (s.a.w.) then replied, 'Won’t you be satisfied that they enjoy this world and we the Hereafter?’” (Bukhari 6/435)
In our Hajj journey and in the performance of all the prescribed Hajj rituals, we may feel very uncomfortable for any reason. But let not any temporary difficulties in life hinder our devotion to Allah, especially during the Day of ‘Arafât on the 9th of Dhul-Hijjah when we ought to make more supplications to Allah for His forgiveness, blessings and mercy. We should be patient because Allah commands us to patiently persevere (2:153). We should remember that Allah shall test us:
“Be sure We shall test you with something of fear and hunger some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere.” (2:155)
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “A Muslim male or female, remains subject to trials (in this world); in respect of self, children and property till he or she faces Allah the Exalted (on the Day of Judgment) in a state in which all his or her sins have been remitted.” (Tirmidhi 49)
Do Da’wah according to the Qur’an and the Sunnah
Finally, but not the least, Hajj reminds us of the final great assembly on the Day of Judgment when we will be resurrected from death wherein our wealth, our parents, children, relatives and friends can be of no help to us if we do not observe righteousness. The thing that can best help us is our right conduct. Righteousness is the requirement for Hajj mabrur as Allah, to reiterate, tells us that “the best of provisions is right conduct” (Qur’an 2:197). By performing Hajj mabrur, insha Allah, we will be able to manage our wealth in the halal (lawful way) and spend charity out of it for the pleasure of our Rabb (Cherisher and Sustainer). We will be able to enjoin righteousness to our children who will continuously pray to Allah for our forgiveness and eternal success. We can ask Allah to bestow us authentic knowledge of Islam and be able to do Da’wah (or invite people to Islam) according to the Qur’an and the Sunnah. We must remember that doing Da'wah is the very Sunnah of the Prophet (s.a.w.) . In this way we can impart Islamic knowledge to our relatives, friends, neighbors and the society and thus be among those who receive Allah’s enormous rewards:
“And he who brings the Truth and he who confirms (and supports) it — such are the men who do right. They shall have all that they wish for, with their Rabb (Only Cherisher and Sustainer). Such is the reward of those who do good: so that Allah will remit from them (even) the worst in their deeds and give them their reward according to the best of what they have done.” (Qur’an 39:33-35)
Admonition to Perform Hajj
For those of us who have not been to Hajj to fulfill the fifth pillar of Islam, time has come to think of the enormous and eternal blessings that Allah gives to those who perform it with right conduct. Do not delay performing Hajj when you have enough money to cover the expenses of the round trip journey to Makkah. Do not delay while you are still young and strong enough to perform the Hajj rituals. Do not wait until you become poor and too old or weak to perform the blessed rituals. Hasten to complete your Islam by the performance of Hajj for death may just come to cut your plans and hopes in life. Indeed, death is certain but as to when it will strike us, we never know; so the best thing is to prepare for it. For your salvation, take admonition from the following authentic hâdîth:
Abu Umamah (r.a.) narrated that Allah's Messenger (s.a.w.) said: “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home, and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.” (Tirmidhi, Hadith 2535 and Darimi)
Conclusion
Performance of Hajj, therefore, is not only a duty that gives us enormous benefits in this worldly life but also a must for our salvation to attain supreme success in the eternal world hereafter. With this fifth pillar of Islam, Allah the Most Merciful has perfected His favor to us when He revealed the following:
“...This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” (Qur’an 5:3)
Allah the Exalted revealed the above very inspiring Ayah (verse) to His Messenger (s.a.w.) during his pilgrimage. It was on the Day of Arafat. Verily, Islam is Allah’s chosen religion. He perfected it for the guidance of all humanity. Any sensible person who believes in the rationality of the Oneness of God and the merits of righteousness, will find Islam as the sole answer to his quest for salvation and eternal happiness or supreme success in the life Hereafter. Glory be to Allah the Almighty for making Hajj a pillar of Islam that brings tremendous rewards to those who perform it sincerely with devotion and right conduct, following the Sunnah of Allah’s Messenger (s.a.w).
By Dr. Norlain Dindang Mababaya
Introduction
Hajj (the Pilgrimage to Makkah) is the fifth pillar of Islam. The Prophet (s.a.w., sallallahu' alayhi wa sallam meaning: may the peace and blessings of Allah be upon him) said:
“Islam has been built upon five things: declaring that there is no god but Allah and that Muhammad is the messenger of Allah; the establishment of salaah (five compulsory daily prayers; the payment of zakaah (obligatory charity); the Hajj (pilgrimage to the House of Allah, if one is able); and sawm of Ramadan (fasting in the month of Ramadan).” (Bukhari 1/ 7)
This final pillar of Islam is obligatory, at least once in a lifetime, upon all sane Muslims, who reach the age of puberty, and are physically and financially able to make the journey. Allah the Almighty tells us in His Book:
“... And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj, then he is a disbeliever of Allah), then Allah stands not in need of any of the ‘Alâmin (mankind and jinn).” (Qur’an 3:97)
Forgiveness of Sins
When we perform the Hajj rites properly we attain tremendous rewards. One of which is Allah’s forgiveness of all our past sins. This means our eternal happiness and success in Paradise. In the following authentic Ahâdîth we learn the following very inspiring teachings from the Prophet (s.a.w.):
“He who came to this House (the Ka’bah) (with the intention in performing Hajj) without speaking or committing indecencies, would return (free from sin) as on the day his mother bore him.” (Muslim, 2/3129)
“From one ‘Umrah to another is expiation for what is between them and Hajj Mabrûr has no reward except Paradise.” (Bukhari and Muslim)
By Hajj Mabrûr it means the Hajj accepted by Allah for being performed perfectly according to the Prophet’s Sunnah with legally earned money avoiding sinful and evil deeds during Hajj.
Paradise
From the above Ahadith we learn that the everlasting reward for Hajj is Paradise, a life that is full of peace, happiness and prosperity. This is because in Hajj mabrur, we perform nothing but deeds of righteousness – deeds that deserve Allah’s Reward of Paradise to all righteous Muslims men and women. Our Creator makes this clear to us when He says:
“But those who believe and do deeds of righteousness. We shall soon admit them to Gardens, with rivers flowing beneath, to dwell therein forever. Allâh’s promise is the truth, and whose word can be truer than Allâh’s?” (Qur’an 4:122)
“Whoever works righteousness man or woman, and has Faith, verily, to him We will give a new Life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions.” (Qur’an 16: 97)
Acceptance of Supplications
Another tremendous reward for performing Hajj is the acceptance of our supplications. If we ask for Allah’s forgiveness, He the Most Forgiving responds to our prayer as narrated in the following Hadith:
Abu Hurayrah (r.a., radhiallahu anhu, meaning: may Allah be pleased with him) narrated that the Prophet (s.a.w.) said, “Those who perform the Hajj and those who perform the umrah are people who have come to visit Allah. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.” (Tirmidhi 2536 and Ibn Majah)
Well-Balanced Life
Since our Rabb listens to the supplications of those who come to perform Hajj, let us ask enormous blessings from Allah. The best supplication is to ask for success both in this world and in the hereafter or a well-balanced life. We can do this especially when we are doing our tawaf (circumambulation of the Ka’bah) when we are between the Yamani corner and the black stone based on the following Ahâdîth:
‘Abdullah bin As-Sa’ib narrated: “I heard Allah’s Messenger (s.a.w.) say between the two corners, ‘O Allah, bring us a blessing in this world and a blessing in the next and guard us from punishment of Hell.’” (Abu Dawud 1887)
Abu Hurairah narrated that the Prophet (s.a.w.) said, “Seventy angels have been put in charge of it (i.e. the Yamani corner), so if anyone says, 'O Allah, I ask You for pardon and well being in this world and the next. Our Rabb, bring us a blessing in this world and a blessing in the next, and guard us from the punishment of Hell’, they will say ‘Ameen.’” (Tirmidhi 2590 and Ibn Majah)
Let us not confine our supplications for our success in this world alone but most of all the eternal world. To ask Allah the Most Merciful of the eternal place in Firdaus is an excellent guidance from the Prophet (s.a.w.). He has encouraged his Companions to ask for the highest place in Paradise, which is the Firdaus. We read in the following authentic Hâdîth:
Abu Hurairah narrated that the Prophet (s.a.w.) said, “Whoever believes in Allah and His Messenger, offers prayers perfectly and fasts (the month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates for Allah’s cause or stays in the land where he was born.” They (the companions of the Prophet (s.a.w.) said, “O Allah’s Messenger! Should we not inform the people of that?” He (s.a.w.) said, “There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the Earth. So if you ask Allah for anything, ask Him for the Firdaus, for it is the last part of Paradise and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise.” (Bukhari 9/519)
Serves as Jihad for Women
For us women, performance of Hajj serves as the opportunity for us to do the best deed that deserves Allah’s supreme reward. It raises our level to be among the Mujahideen (those who fight in Allah’s cause):
‘Aishah (r.a., radhiallahu anhu, meaning: may Allah be pleased with her) narrated that she said, “O Allah's Messenger! We consider Jihad as the best deed. Should we not fight in Allah's cause?” He said, “The best Jihad (for women) is Hajj-mabrur (i.e. Hajj which is done according to the Prophet's tradition and is accepted by Allah).” (Bukhari Vol. 4, Hadith 43)
‘Abdullah Bin Mas’ud (r.a.) narrated: “I asked the Prophet (s.a.w.), which deed is the dearest to Allah?” He (s.a.w.) replied, “To offer salaat (the prayers) at their early fixed times.” I asked, “What is the next (in goodness)?” He (s.a.w.) replied, “To be good and dutiful to your parents.” I again asked, “What is the next (in goodness)?” He (s.a.w.) replied, “To participate in jihad (religious fighting) in Allah’s Cause.” (Bukhari 1/ 505)
Bin Habashi (r.a.) narrated that the Prophet (s.a.w.) was asked which actions were most excellent and replied, “Faith which contains no doubt, jihad which contains no unfaithfulness regarding spoil, and a pilgrimage which is accepted.” He was asked which prayer was most excellent and replied, “Standing long in devotion.” (Tirmidhi 3833 and Nasa'i)
Economic Benefits
Aside from the above eternal benefits, by performing Hajj we also enjoy worldly benefits. Furthermore, Hajj increases our economic well-being. Performance of Hajj does not prevent us to do legal business. Those who engage in buying and selling can do it after the performance of prayers and Hajj rituals. Our Rabb (Cherisher and Sustainer) says:
“It is no crime in you if you seek of the bounty of your Rabb (during pilgrimage). Then when you pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you even though before this you went astray.” (Qur’an, 2:198)
“But seek the wealth which Allah has bestowed on you, the Home of the Hereafter, nor forget your portion in this World. But do good, as Allah has been good to you, and seek not (occasions for) mischief in the land; for Allah loves not those who do mischief.” (Qur’an, 28:77)
“And when the prayer is finished, then may you disperse through the land, and seek of the Bounty of Allah: and remember Allah frequently that you may prosper.” (Qur’an, 62:10)
Right Conduct
Hajj, therefore gives, us opportunity to enjoy a well-balanced life. We also attain success in this world by developing our personality for Hajj trains us Muslims to develop right conduct. Allah the Exalted has enjoined upon us to take right conduct as the best provision in our Hajj journey:
“For Hajj are the months well known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good you do, (be sure) Allah knows it and take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, o you that are wise.” (Qur’an 2:197)
Muslims who go to Hajj are expected to observe discipline, patience, kindness, tolerance and above all, peace. They ought to observe peace not only among themselves but also with animals and other living creatures including insects. This means that they are expected to control anger. Controlling anger is a virtue which we Muslims are supposed to develop even if we are not on pilgrimage as the Prophet (s.a.w.) taught us in the following authentic Ahâdîth:
Abu Hurayra (r.a.) narrated that a man said to the Prophet (s.a.w.) “Advise me!” The Prophet (s.a.w.) said, “Do not be angry and furious.” The man asked (the same) again and again, and the Prophet (s.a.w.) said in each case, “Do not be angry and furious.” (Bukhari 8/ 137)
Abu Huraira (r.a.) narrated Allah’s Messenger (s.a.w.) said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” (Bukhari 8/ 135 and Muslim 4/6311-6314)
Increases Iman (Faith)
Furthermore performance of Hajj increases our Iman (Faith). It makes us realize Allah's justice and equal treatment of all people who believe in Him. Muslims from different parts of the world, irrespective of race and socio-economic status in life wear the same prescribed simple clothing, utter the same supplications and perform the same religious rituals during Hajj for the same purpose of pleasing the Creator. Muslims who go to Hajj experience the largest congregation of different nations, which no other peoples from other religions have ever experienced. When we see people from different countries doing all the rituals of Hajj for Allah’s pleasure, we witness the universality of Islam. Indeed, Islam is for all mankind and that Allah Alone is the God of all mankind.
When we join the world’s largest annual congregation, which is Hajj, we actually improve our socio-cultural perspectives. Hajj gives opportunity for us to travel and meet our fellow Muslims from various countries to know and help one another. This shows the universal brotherhood of all Muslims; and hence the universality of Islam. Islam teaches us to promote brotherhood and righteousness among ourselves:
“O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Qur’an 49: 13)
It is not righteousness that you turn your faces toward East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. (Qur’an 2:177)
"...Help one another in righteousness and piety but help not one another in sin and rancor. Fear Allah or Allah is strict in punishment." (Qur’an 5:2)
Physical Fitness
In addition, Hajj trains us to be physically strong – a treat that the Prophet (s.a.w.) strongly encourages when he said that “a strong Muslim is better than a weak Muslim.” The seven times circumambulation around the Ka’bah, the walking and running (back and forth) from Safa to Marwa, the travel from Makkah Haram mosque to Mina, Arafat, Musdalifah, the throwing of stones, and of course the daily prayers, all these give us opportunities to be physically strong. We have to be strong, to prepare ourselves to carryout the task of fighting Satan and his allies and those who follow their footsteps. Allah reminds us that Satan is (dreadful) evil (4:38). He makes it clear that Satan is our enemy, an enemy avowed (57:60) who deceives (8:48) and suggests vanity (22:52-53). Satan descends on every lying, wicked person (26:221-222). He commands us to do what is evil and shameful (2:168-169). He only invites his adherents, that they may become companions of the Blazing Fire. Therefore, we have to treat him as our enemy (35: 6).
We have to be strong so that we can worship Allah to the best of our abilities in the best manner so we earn His tremendous Rewards. We have to be strong in enjoining the right and forbidding the wrong so that we will be among those who in the sight of Allah are the best among mankind:
“You (Muslims) are the best of peoples, evolved for mankind. You enjoin what is right, forbid what is wrong, and believe in Allah...” (Qur’an, 3:110)
Mental and Spiritual Consciousness
Coupled with physical strength is for us to be mentally alert and spiritually conscious because as Muslims we are obliged to dedicate everything to Allah. For every thing that we do we have to have the pure intention of dedicating it to Allah the Almighty:
“And they have been commanded no more than this: to worship Allâh, offering Him sincere devotion, being True (in Faith); establish regular prayer; and to give Zakat. And that is the Religion Right and Straight.” (Qur'an, 98:5)
“Say: ' Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allâh, the Rabb (Only Cherisher and Sustainer) of the Worlds.'” (Qur'an, 6:162)
‘Umar ibn Al-Khattab (r.a.) said: I heard Allâh’s Messenger (s.a.w.) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended....” (Bukhâri, 1/1 and Muslim 3/ 4692)
For our Hajj to be accepted we must first and foremost purify our intention to do it for the pleasure of Allah. This we should do sincerely so that we will be among those who will return to our respective homes, Insha Allah, free from all sins as if we are newly born:
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “Whoever performs Hajj for Allah's pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.” (Bukhari Vol. 2, Hadith 596 and Vol 3, Hadith 345)
Patience
Another positive attribute that we develop in the performance of Hajj is patience. We develop patience not only in the performance of the various Hajj rituals but also in remembering how Prophet Ibrahim and his family sacrificed in building the Ka’bah, the first Holy House of Allah. How many among us women are patient enough to follow Hajar (the Prophet Ibrahim's wife) and allow our husbands to leave us alone with our baby in a barren land, with no food, no water and no people around? How much patience and endurance can we afford for the sake of pleasing our Rabb? Just how many of us could pass the test that Prophet Ibrahim had when Allah the Almighty commanded him to sacrifice his own son? In the case of his son, Prophet Ismael, can anyone among us follow his courage and submission to be sacrificed in order to build the Ka’bah?
Indeed, Allah will test us Muslims, either by our children or by our wealth. We should know that as believers, Allah will try our Iman (faith). Allah may test us as to which of us is best in deed (67:2). The closer we are to Him, the more He will try us, just as He did to all His prophets and messengers. For those who are not living in a comfortable life let the life of the Prophet (s.a.w.) be a lesson for us. The following is just one of the many narrations how he lived in a destitute life but shows how patient he was:
Ibn Abbas (r.a.) narrated that according to 'Umar bin Al-Khattab (r.a.)… “Underneath his (Prophet’s) head there was a leather pillow stuffed with palm fibers, and leaves of a saut tree were piled at his feet, and above his head hung a few water skins. On seeing the marks of the mat imprinted on his side, I wept. He said, 'Why are you weeping?’ I replied, 'O Allah’s Messenger! Caesar and Khosrau are leading the life (i.e. luxurious life) while you, Allah’s Messenger though you are, is living in destitute.’ The Prophet (s.a.w.) then replied, 'Won’t you be satisfied that they enjoy this world and we the Hereafter?’” (Bukhari 6/435)
In our Hajj journey and in the performance of all the prescribed Hajj rituals, we may feel very uncomfortable for any reason. But let not any temporary difficulties in life hinder our devotion to Allah, especially during the Day of ‘Arafât on the 9th of Dhul-Hijjah when we ought to make more supplications to Allah for His forgiveness, blessings and mercy. We should be patient because Allah commands us to patiently persevere (2:153). We should remember that Allah shall test us:
“Be sure We shall test you with something of fear and hunger some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere.” (2:155)
Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “A Muslim male or female, remains subject to trials (in this world); in respect of self, children and property till he or she faces Allah the Exalted (on the Day of Judgment) in a state in which all his or her sins have been remitted.” (Tirmidhi 49)
Do Da’wah according to the Qur’an and the Sunnah
Finally, but not the least, Hajj reminds us of the final great assembly on the Day of Judgment when we will be resurrected from death wherein our wealth, our parents, children, relatives and friends can be of no help to us if we do not observe righteousness. The thing that can best help us is our right conduct. Righteousness is the requirement for Hajj mabrur as Allah, to reiterate, tells us that “the best of provisions is right conduct” (Qur’an 2:197). By performing Hajj mabrur, insha Allah, we will be able to manage our wealth in the halal (lawful way) and spend charity out of it for the pleasure of our Rabb (Cherisher and Sustainer). We will be able to enjoin righteousness to our children who will continuously pray to Allah for our forgiveness and eternal success. We can ask Allah to bestow us authentic knowledge of Islam and be able to do Da’wah (or invite people to Islam) according to the Qur’an and the Sunnah. We must remember that doing Da'wah is the very Sunnah of the Prophet (s.a.w.) . In this way we can impart Islamic knowledge to our relatives, friends, neighbors and the society and thus be among those who receive Allah’s enormous rewards:
“And he who brings the Truth and he who confirms (and supports) it — such are the men who do right. They shall have all that they wish for, with their Rabb (Only Cherisher and Sustainer). Such is the reward of those who do good: so that Allah will remit from them (even) the worst in their deeds and give them their reward according to the best of what they have done.” (Qur’an 39:33-35)
Admonition to Perform Hajj
For those of us who have not been to Hajj to fulfill the fifth pillar of Islam, time has come to think of the enormous and eternal blessings that Allah gives to those who perform it with right conduct. Do not delay performing Hajj when you have enough money to cover the expenses of the round trip journey to Makkah. Do not delay while you are still young and strong enough to perform the Hajj rituals. Do not wait until you become poor and too old or weak to perform the blessed rituals. Hasten to complete your Islam by the performance of Hajj for death may just come to cut your plans and hopes in life. Indeed, death is certain but as to when it will strike us, we never know; so the best thing is to prepare for it. For your salvation, take admonition from the following authentic hâdîth:
Abu Umamah (r.a.) narrated that Allah's Messenger (s.a.w.) said: “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home, and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.” (Tirmidhi, Hadith 2535 and Darimi)
Conclusion
Performance of Hajj, therefore, is not only a duty that gives us enormous benefits in this worldly life but also a must for our salvation to attain supreme success in the eternal world hereafter. With this fifth pillar of Islam, Allah the Most Merciful has perfected His favor to us when He revealed the following:
“...This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” (Qur’an 5:3)
Allah the Exalted revealed the above very inspiring Ayah (verse) to His Messenger (s.a.w.) during his pilgrimage. It was on the Day of Arafat. Verily, Islam is Allah’s chosen religion. He perfected it for the guidance of all humanity. Any sensible person who believes in the rationality of the Oneness of God and the merits of righteousness, will find Islam as the sole answer to his quest for salvation and eternal happiness or supreme success in the life Hereafter. Glory be to Allah the Almighty for making Hajj a pillar of Islam that brings tremendous rewards to those who perform it sincerely with devotion and right conduct, following the Sunnah of Allah’s Messenger (s.a.w).
Science of Moon Sighting
This is an attempt to present a clear perspective of the science of moon-sighting and to clarify some of the common misconceptions about moon-sighting.
Main Factors for Crescent Visibility
Most people associate visibility with the age of the moon. The age of the moon is simply the time lapsed since the new moon. Crescent formation depends upon the angular separation of the moon from the sun as seen from the earth. As time passes from the instant of new moon, the moon moves slower than the sun appears to move (because of rotation of the earth). This causes the angular separation between the sun and the moon and the formation of the crescent. This may be explained better with the help of the following figure.
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Figure 1 shows a space view of sun, moon, and earth. The earth revolves around the sun in an elliptical orbit, with the sun off-center, and the moon revolves around the earth in a similar way. When the new moon occurs, the sun, moon, and earth come in line as shown, and no light of the sun falling on the moon can come to the earth, so it is a dark or invisible moon. About 18-24 hours after new moon, the moon moves away from the line of earth and sun, to its new location as shown by the location of the crescent moon. Now, sun and moon have separated from the same line. The angle subtended by sun, earth, and moon is the "angular separation". This angular separation causes the crescent to form. Until this angle becomes 7 degrees, no light of the sun reflected by the moon can come to the earth, because of the mountains on the surface of the moon that block the sun's light (Danjon 1932). This angle must be about 10-12 degrees for the sun's light to reflect from the moon, making a thin crescent which can be sighted. Sometimes, this crescent is very thin and very low on the horizon, so it can not be seen as it disappears in the glare of sun, and therefore is not visible, even though it may remain above horizon for 20-30 minutes after sunset.
Another important factor is the moon's altitude above the horizon. If the crescent thickness is sufficient, but it is not above the horizon, then it can not be seen. This happens in the month of September and October in the UK/USA, when the moon is in the southern hemisphere, therefore, it can not be seen from northern hemisphere. If the moon is above the horizon but close to it within the glare of the sun, then it may not be visible. A crescent within an altitude of 10 degrees is usually not visible. For a sightable crescent from any location, the following parameters are most important:
1. Angular separation of the moon from sun as seen from earth. (This is also called elongation, or arc of light, or simply angle from sun).
2. Moon's altitude above the horizon.
It is also a scientific fact that, if the moon is visible anywhere on the globe, it would be more easily visible on all places west of it (within the visibility parabola). On the contrary we hear news of moon sighting in the Middle East, and on the same evening, neither in West Africa nor in North America (3 - 8 hours later), it is not visible despite clear horizons. This is against known scientific facts. This clearly tells us that what was seen in the Middle East could not have been the moon. Muslim astronomers in this age of technology are now in a position to calculate the dates for possible/impossible moon sighting. So the validity of sighting claims can be easily verified for correct moon sighting.
Here are some common misconceptions about moon sighting that people talk about.
Misconception 1:
29th day moon is always thin and 30th day moon is thick
In fact, it is very possible that the 30th day moon of one month is about the same thickness as 29th day moon of another month. This can be better explained by Figure 2.
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The moon revolves around the earth in an elliptical orbit, therefore, sometimes it is closer to the earth and sometimes it is farther from the earth. In Figure 2, the left hand side picture is an example of 29th day moon of one month when it is closer to the earth and its age is 20 hours, while the right hand side of the picture shows 30th day moon of another month that is farther from earth with the age 25 hours. To an observer from earth, both of these crescents would appear to be about the same thickness.
Misconception 2:
29th day moon sets in a short time while 30th day moon remains longer on the horizon
This is another myth and can be clarified with the help of Figure 3. The horizontal line represents the horizon of an observer from earth looking for the moon. In the left hand side picture the 29th day moon of one month is closer to the horizon but moves along a slanting path and eventually sets below horizon. In the right hand side picture the 30th day moon at another location is higher above the horizon, but moves almost vertically downwards and takes less time to go below the horizon as compared to the left hand side case. Therefore, it is not correct to say that the 30th day moon remains longer on the horizon.
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Misconception 3:
If the moon is thick and remains on the horizon a long time, it must be the 2nd day moon
This is a very common argument that we hear repeatedly, but has no truth in it. This can be clarified with the help of Figure 4. If on the 29th day, the moon at sunset is 18 hours old and is higher above the glare of the sun, it may be visible on that day and will appear to be very thin. However, if the 18 hours old moon on the 29th day is very low on the horizon, it would not be visible on that day, then on the 30th day it would be 42 hours old and quite thick, and remains above the horizon a long time, but it was not visible the day before!
In Figure 4, the left hand side is 29th day moon when it is 18 hours old and is not visible because it is very close to the horizon and disappears in the glare of the sun. On the next day (picture at right hand side of Figure 4) the moon is 42 hours old, therefore, quite thick, and is higher above the glare of the sun, therefore remains above horizon a long time, but it is the first day's crescent, because it was not visible the day before.
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Misconception 4:
There is a dark side of the moon
Many a times you hear the phrase, "Dark Side of the Moon". People think that the far side of the moon is the dark side of the moon, and that the dark side faces us at the time of new moon. That is not the case. The same side of the moon always faces the earth, sometimes illuminated, and sometimes dark. The moon takes 27 days, 7 hours, and 43 minutes to spin, or rotate, once on its axis. It takes the same amount of time to orbit the earth. The combination of the two motions keeps the same side of the moon facing the earth. To us on earth, the moon is fully illuminated at full moon, completely dark at new moon, and partially lit in between.
Misconception 5:
Three consecutive months of 30 days are not possible
Three consecutive months of 30 days are very possible and are not uncommon. In fact even four consecutive months of 30 days is possible, but rare. This is mainly due to broadening the Matla' (horizon) in over 48 contiguous states of USA as one Matla'. The Committee for Crescent Observation (CFCO), Ithaca, New York has documented the moon sighting for every month for various locations throughout the world spanning last two decades, and confirms that three consecutive months of 29 days, and four consecutive months of 30 days are possible for USA.
Misconception 6:
Full moon occurs on the 14th night
This is wrong too. Full moon is the instant of time when the earth is between the moon and the sun in the same vertical plane. This could happen at any moment of day or night. Therefore, it is very possible that in one month the moon is full at 7:00 AM. This moon would be 99% lit on the night before and becomes full in the morning, but decreases to 99% lit-up on the following night. Such a moon would appear as a full moon to an observer on both nights. These two nights could be 13th and 14th, or 14th and 15th depending upon the location on earth and the new moon birth universal time.
To start an Islamic month correctly, we must examine sighting claims in light of knowledge that Allah (SWT) has given us. Let us pray to Allah (SWT) to open our hearts and minds to understand these facts about moon sighting. Let us further pray to Allah Almighty that He may guide us to the right path, forgive us for our mistakes and make us united in the way He pleases, Ameen.
Moon Sighting -Eid Is Global
Bismillah Hir Rahmaan Nir Raheem
Assalaamu alaykum wa rahmatuallahi wa barakatuhu
Eid is global,Ummah is one ummah,Muslims are single brotherhood.
2: 189. They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allâh. So enter houses through their proper doors, and fear Allâh that you may be successful.
2:185. The month of Ramadân in which was revealed the Qur'ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadân i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allâh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allâh [i.e. to say Takbîr (Allâhu-Akbar; Allâh is the Most Great) on seeing the crescent of the months of Ramadân and Shawwâl] for having guided you so that you may be grateful to Him.
Malik's Muwatta.18.1.1
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, once mentioned Ramadan and said, "Do not begin the fast until you see the new moon, and do not break the fast (at the end of Ramadan) until you see it. If the new moon is obscured from you, then work out (when it should be)."
The command of fasting and breaking fast is general: "Do not fast till you see it and do not break fast till you see it." - "Do fast when you it is sighted and break fast when it is sighted." The verb ‘Sumu' ‘Do fast' is in the plural form includes all Muslims all over the world. Furthermore, the word ‘Ruayateh' 'sighting' has also come in a general form: "When it is sighted" or "If it is sighted."; this means that it includes any sighting, and it does not merely apply to the person who sights the new moon, nor does it specifically apply only to the people of his own country, for the address which orders the fast and the breaking of the fast is general and comprehensive, as is the address concerning the sighting, therefore, the rule is undoubtedly general.
The command is not for individual Muslims to sight the moon and then begin fasting or to make Eid based upon their personal sighting. Even the Prophet صلى الله عليه وسلم used to begin fasting when he had not personally seen the moon but a Muslim had reported to him that they had seen it. Ibn Umar (ra) reported, "During the time of the Prophet صلى الله عليه وسلم, the companions went looking for the new crescent. So I told the Prophet صلى الله عليه وسلم that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim]
It is also reported in a Saheeh hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” [Reported by the five. It is sahih; al-Irwaa', 3/102, Abu Dawud 1153]
The view that sighting of the moon in one country becomes binding for all other countries is the view of the majority of scholars, The view that there may be differences in sighting between different countries is the more correct view according to the Shaafa’is.
The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) in Al-Mabsoot quotes the narration from Abu Dawud (2333, 2334) that the Muslims did not begin fasting since they did not see the moon. Then a man, from out of Madinah, came and told the Prophet (saaw) that he had seen it (the moon). The Prophet صلى الله عليه وسلم asked him if he was a Muslim to which the man answered in the affirmative. The Prophet صلى الله عليه وسلم then said: “Allahu-Akbar! one is enough for all Muslims” The Prophet صلى الله عليه وسلم fasted and asked the people to stop eating and start fasting. [Al-Mabsout by Imam Sarkhasi; 3-52]
Ibn Taymiyyah concluded: “To summarize: a person who learns about the sighting of the moon in good time to be able to utilise it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Shar` (Islamic law).” [Majmu Al-Fatawa, volume 5, page 111]
One who sights the moon should be of good character. It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: A Bedouin came to the Prophet (blessings and peace of Allah be upon him) and said, I have seen the new moon tonight. He said, “Do you bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah (blessings and peace of Allah be upon him)?” He said, Yes. He said, “Get up, O Bilaal, and announce to the people that they should fast tomorrow.” Narrated by al-Tirmidhi (691), Abu Dawood (2340), al-Nasaa’i (2112) and Ibn Maajah (1652). The hadeeth is da’eef (weak) and not saheeh. It was classed as weak by al-Nasaa’i, al-Albaani and others. As the hadeeth is weak, there is no contradiction between it and what we have mentioned about it being essential that the one who sights the moon should be of good character.
the Caliph Umar RadiAllahtala anhu told people not to concern themselves with the relative size of the new moon. He informed them that some months it will be larger than others,which is consistent with modern knowledge due to the number of hours that have transpired after conjunction. In a sound hadith in the chapter on fasting in Imam Muslim’s collection
Astronomical calculations are forbidden
Overwhelming majority of scholars also agreed not to consider astronomy or calculations as a tool to confirm the beginning of Ramadan or ’Id. Scholars who quoted this consensus include al-Jassas al–Hanafi 1, al-Baji al-Maliki 2, Ibn Rushd al-Maliki 3, al-Subki al-Shafi’i 4, Ibn Taymiyyah 5, Ibn ‘Abidin Al-Hanafi 6 and others
It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “We are an unlettered nation, we do not write or calculate. The month is such-and-such or such-and-such – meaning sometimes it is twenty-nine and sometimes it is thirty.” (Narrated by al-Bukhaari, 1814; Muslim, 1080)
In the Tafseer of Al-Qurtabi, Ibn Nafi'e (ra) reported that Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated." The renowned scholar Ibn Al'Arabi said, "Some of our people erred when they reported that Imam Shaf'i relied on calculations." Ibn Al-'Arabi commented, "The report is baseless and falsehood." [Tafseer Al-Qurtabi]
And in a sound narration related by al-hakim, the Prophet s said, “The best of
God’s servants are those who watch the sun, moon, stars, and shadows in order to
remember God.”[Abu Bakr al-KhatÏb al-BaghdadÏ, Risalah fÏ ilm al-nujum (Beirut: Dar al-Kutub
al-Ilmiyyah, 2004), 22-24. (Note: The first hadith has a break in the chain and is
considered mursal but is strengthened by other similar narrations according to the scholars.
The second hadith is sound according to al-hakim and al-DhahabÏ. Both hadith refer to
the muezzins who traditionally were timekeepers also. The Prophet’s muezzins used to
monitor the night stars to see how near dawn was.)]
According to Imam al-TirmidhÏ, upon seeing the crescent moon, the
Prophet s would recite the prayer: “O God, cause this new moon to come upon us in
safety and sound faith, security and submission.” Then, addressing the moon, he would
say, “My Lord and your Lord is Allah.”
the month of Ramadan to be valid only by a widespread
sighting or sound testimony or completion of thirty days of Shaban….
This is, in fact, the school of all of the scholars of the Hijaz, Iraq, Greater
Syria, and the West. Among those who confer are Malik, al-Shafi
al-AwzaÏ, AbuHanÏfah and his students, and all of the people of hadith,
except for A^mad b. Hanbal and those who conferred with him.[Ibn Abd al-Barr, al-Istidhkar (Cairo, Aleppo: Dar al-Wagha, 1993), 10:15-9. Ahmad b.
Hanbal’s position is that of Ibn Umar. Neither permitted calculating with mathematics
but understood the Day of Doubt, on which the Prophet s prohibited fasting, to be the
30th day of Shaban, if the previous night was clear. If it was cloudy, however, Ibn ¢Umar
and later Imam A^mad understood the command, “faqduru lah” to mean, “consider it a
month of twenty-nine days, and fast the following as a precaution. Ibn Umar would
sometimes end up fasting thirty-one days of Ramadan. Only a handful of scholars
interpreted it this way. The majority considered it prohibited to fast on the Day of Doubt,
based upon the hadith, “Whoever fasts on the Day of Doubt has disobeyed Abu al-Qasim,
Muhammad.”]
Lets take a look at opinion of contemporary Hanafi scholars:
The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: “If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday itself, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada’) for the first fasting.” [Maulana Rasheed Ahmad Gangohi, Sharh Tirmizi (Explanation of Tirmizi), Kaukab un Durri, pg 336 Urdu edition].
Fatwa of Dar-ul-Uloom Deoband(India)“Wherever the sighting is confirmed, however far off it may be, even if it were to be thousands of miles; the people of this place will have to abide by that.” [Fatawa Dar ul Uloom Deoband, Vol. 6 page 380, Urdu edition]
The founder of the Barlevi's said: "In the correct and authentic mazhab of our Imams, with regard to the sighting of moon for Ramdhan and eid, distance of the place of sighting is of no consideration. The sighting of the east is binding upon west and vice versa i.e. the sighting of west is similarly binding on east." [Maulana Ahmad Raza Khan, Fatawa Rizwi; Vol 4 page 568, Urdu edition]
The Eid Prayer is wajib (obligatory) according to the majority of scholars.
Ibn `Abbas said that the Prophet would take his wives and daughters to the two `Eids. This is reported by Ibn-Majah and al-Bayhaqi.
Ibn `Abbas further reported: "I went out with the Prophet on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah (sermon), and then he went to the women and admonished them, reminded them of Allah, and ordered them to give charity." (Reported by Al-Bukhari)
According to a report narrated by al-Tirmidhi: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to bring out the virgins, adolescent girls, women in seclusion and menstruating women on the two Eids, but the menstruating women were to keep away from the prayer place and witness the gathering of the Muslims. One of them said, “O Messenger of Allaah, what if she does not have a jilbaab?” He said, “Then let her sister lend her one of her jilbaabs.” (Agreed upon).
According to a report narrated by al-Nasaa’i, Hafsah bint Sireen said: Umm ‘Atiyyah hardly ever mentioned the Messenger of Allaah (peace and blessings of Allaah be upon him) but she would say, “May my father be sacrificed for him.” I said, “Did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say such and such,” and she said, “Yes, may my father be sacrificed for him, and he said, ‘Let the adolescent girls, women in seclusion and menstruating women come out to attend Eid and witness the gathering of the Muslims, but let the menstruating women avoid the prayer place.’” Narrated by al-Bukhaari, 1/84
Ash-Shawkani said: "Note that the Prophet (peace be upon him) consistently performed this prayer on every Eid, never neglecting it. He commanded the people to go out for it; he even commanded the free women, the virgins, and the menstruating women to go out, instructing the latter to refrain from praying, in order for all of them to witness this good and the Muslims' supplications. He (peace be upon him) further commanded the woman who did not own a jilbab (outer overall garment for women) to borrow her friend's.
Waliyyullah ad-Dahlawi said: "This is the opinion of ash-Shafi`i - that if one misses the prayer with the imam, he should pray two Rak`at in order to at least attain the virtue of performing the Eid prayer, despite the fact that he missed the virtue of praying it in Jama`ah with the imam.
As for the Hanafis, there is no make-up for the Eid prayer. If one misses it with the imam, he has totally missed it."
Imam Malik said: "In my opinion, anyone who prays the Eid prayer individually, whether man or woman, should say seven Takbirs in the first rak`ah, before recitation, and five in the second, before recitation."
Sheikhul-Islam Ibn Taymiyyah said: "... Thus we lean towards the opinion that Salatul-Eid is fard `Ayn (individual obligation) on each individual. This is the opinion of Abu Hanifah and others, and is one of the two reported opinions of ash-Shafi`i and of the school of Ahmad.
Missing The Eid Prayer
If one misses the Eid prayer in Jama`ah, he must pray two Rak`at. Imam al-Bukhari headed a section as, "Section: One Who Misses the Eid Prayer Should Pray Two Rak`at." And he added that `Ata' said:"When one misses the Eid prayer, he prays two Rak`at."
Al-Hafiz Bin Hajar commented on this:"In this title are two important points:
The permission to make up the Eid prayer for the one who misses praying it with the Jama`ah - whether that happened by compulsion or choice.
That it is made-up as two Rak`at."
Waliyyullah ad-Dahlawi said:
"This is the opinion of ash-Shafi`i - that if one misses the prayer with the imam, he should pray two Rak`at in order to at least attain the virtue of performing the Eid prayer, despite the fact that he missed the virtue of praying it in Jama`ah with the imam.
As for the Hanafis, there is no make-up for the Eid prayer. If one misses it with the imam, he has totally missed it."
Imam Malik said:"In my opinion, anyone who prays the Eid prayer individually, whether man or woman, should say seven Takbirs in the first rak`ah, before recitation, and five in the second, before recitation."
We need to remember the statement of Ibn Masud (ra): "The Jama'a is Haq (truth) even if it is one person".
Clarifications
As for the Shub'ha (controversial evidence) of those who claim that the beginning of the fast and the end of the fast i.e. the day of Eid could be different, this can be summarised in two points:
1- The first Shub'ha: They claim that to each people living in one country their sighting, for each people should follow their own times just like the times of prayer; this is why they said: The precept lies in the Matali', i.e. the time of rising (of celestial bodies). In answer to this claim we say the following: The times of prayer are subject to their scheduled times and these are different even in the one region, for the signs which the Shari'ah has specified would occur at different times; as far as fasting is concerned, this difference also applies at the time of Imsak (beginning of fast) at dawn and at the time of Iftar (end of fast) just after sunset, this is so because the text has indicated this difference:
Allah سبحانه وتعالى says:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ
"And eat and drink until the white thread of dawn appears to you distinct from its black thread; Then complete your fast until the night appears" [Al-Baqarah, 2:187]
The Imsak and the Iftar times differ from one place to another just like the times of prayer, which also differ from place to place, this difference happens in the one single day, however, the beginning of the month of fasting must begin on the same day all over the whole world, and the difference occurs only in the parts of the single day. This is what the texts of the Ahadith have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule. The difference in the rise of the new moon between the farthest two points in the world does not exceed twelve hours; and the classical Mujtahids (learned scholars) are excused for not understanding this deduction from the Shari'ah rule, for at the time, they were not in a position to clearly realise the movements of the earth, sun and the new moon. And now that the deduction made from the rule is understood, there are no pretexts or excuses left for those who claim that the difference in the time of rising could exceed one day, let alone those who claim that it could be even a few days. Therefore, the month of fasting begins for the Islamic Ummah all over the world on the same day and the end of the month of fasting and the beginning of Eid also occurs on the same day for all the Islamic Ummah all over the world.
Its not necessary the moon should be sighted only in Makkah because Muawiyah radiallah tala anhu saw it in syria and that was enough.
Imam Juzairi said in Fiqh al Madhahib al Arba'a (The Fiqh of the four schools of thought) Volume 1 gives two views of the Hanafi's regarding this: 1) The sighting of the moon by any Muslim should be accepted whether slave, free, man or woman without inquiring whether they are just or not,
Mu'az narrated: I said: O Messenger of Allah. What do you think if we had leaders who do not follow your Sunnah and do not adopt your order; in what do you order regarding their affair? The Messenger of Allah صلى الله عليه وسلم said: There is no obedience to the one who does not obey Allah 'azza wa jall.'
1- The second Shub'ha:Sahih Muslim Book 6 Chapter 5:
Kurayb narrates that Umm al-Fadl sent him to Mu‘awiyah in Sham for something.Kurayb says, "I went to Sham and finished the job. I was in Sham when the month
of Ramadan began and we saw the moon the night of Friday. When I reached Madinah at the end of the blessed month, Ibn ‘Abbas asked me about Sham.
(After answering him) He then asked me when we saw the moon.I said, 'We saw the moon the night of Jumu‘ah.'He asked, 'Did you see it as well?'
I said, 'Yes, I saw it too and many others saw it and we all kept fasting and so did Mu‘awiyah (that is according to that moonsighting).'Ibn ‘Abbas said, 'But we saw the moon on Saturday night, therefore, we will keep fasting for thirty days according to that unless we sight the moon on the 29th.'I asked, 'You don’t think the moonsighting of Mu‘awiyah and his fasting is enough for you?' Ibn ‘Abbas replied, 'No, this is how the Blessed Prophet (Allah صلى الله عليه وسلم ) taught us.'"
(Muslim H.1819, Tirmiði H.629, Nasa'i H.2084, Abu-Dawud H.1985, Musnad Ahmad H.2653 Dar-qutni H.2234)
The answer to this claim lies in the fact that this report is not a Hadith of the Messenger of Allah صلى الله عليه وسلم but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the Hadith of the Prophet صلى الله عليه وسلم. The fact that Ibnu Abbas (R) did not act upon the sighting of the people of Al-Sham reflects an Ijtihad and it cannot be used as a Shari'ah evidence; and besides, the Ijtihad is always nullified by the general Shari'ah evidence, thus the Hadith must be acted upon ahead of the Ijtihad which has to be abandoned. Furthermore, the Ijtihad of the Sahabi cannot specify the general term of the Hadith. As for the saying of Ibnu Abbas at the end of the report: "This is how the Messenger of Allah صلى الله عليه وسلم commanded us.", it is not a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah صلى الله عليه وسلم in which he صلى الله عليه وسلم said: "Fast when you see it and break fast when you see it." This indicates that Ibnu Abbas understood the Hadith as such; though he did not say:This is how the Messenger of Allah صلى الله عليه وسلم reported it, nor did he say: This is how we learnt it from the Messenger of Allah صلى الله عليه وسلم, but he said: This is how the Messenger of Allah صلى الله عليه وسلم commanded us.
Imam Al-Shawkani explained the Hadith as follows, he wrote in his book entitled Nayl-ul Awtar the following: "I realise that the evidence is derived from the report of Ibnu Abbas and not from his Ijtihad (exertion) which people understood as such, and what is referred in his saying: "This is how the Messenger of Allah صلى الله عليه وسلم commanded us.", is his saying (i.e. Ibnu Abbas): So we are still fasting until we complete thirty days; and the command of the Messenger of Allah صلى الله عليه وسلم lies in the Hadith extracted by the two Sheikhs (i.e. Bukhari and Muslim) among others with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others but to all the Muslims." [Nayl ul- Awtar, volume 4, page 268]
Muslim on the authority of Abu Hurayrah: that "The Messenger of Allah صلى الله عليه وسلم forbade fasting on two days, the day of al-Adha and the day of al-Fitr".
modified from source :
Assalaamu alaykum wa rahmatuallahi wa barakatuhu
Eid is global,Ummah is one ummah,Muslims are single brotherhood.
2: 189. They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allâh. So enter houses through their proper doors, and fear Allâh that you may be successful.
2:185. The month of Ramadân in which was revealed the Qur'ân, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadân i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allâh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allâh [i.e. to say Takbîr (Allâhu-Akbar; Allâh is the Most Great) on seeing the crescent of the months of Ramadân and Shawwâl] for having guided you so that you may be grateful to Him.
Malik's Muwatta.18.1.1
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, once mentioned Ramadan and said, "Do not begin the fast until you see the new moon, and do not break the fast (at the end of Ramadan) until you see it. If the new moon is obscured from you, then work out (when it should be)."
The command of fasting and breaking fast is general: "Do not fast till you see it and do not break fast till you see it." - "Do fast when you it is sighted and break fast when it is sighted." The verb ‘Sumu' ‘Do fast' is in the plural form includes all Muslims all over the world. Furthermore, the word ‘Ruayateh' 'sighting' has also come in a general form: "When it is sighted" or "If it is sighted."; this means that it includes any sighting, and it does not merely apply to the person who sights the new moon, nor does it specifically apply only to the people of his own country, for the address which orders the fast and the breaking of the fast is general and comprehensive, as is the address concerning the sighting, therefore, the rule is undoubtedly general.
The command is not for individual Muslims to sight the moon and then begin fasting or to make Eid based upon their personal sighting. Even the Prophet صلى الله عليه وسلم used to begin fasting when he had not personally seen the moon but a Muslim had reported to him that they had seen it. Ibn Umar (ra) reported, "During the time of the Prophet صلى الله عليه وسلم, the companions went looking for the new crescent. So I told the Prophet صلى الله عليه وسلم that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim]
It is also reported in a Saheeh hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” [Reported by the five. It is sahih; al-Irwaa', 3/102, Abu Dawud 1153]
The view that sighting of the moon in one country becomes binding for all other countries is the view of the majority of scholars, The view that there may be differences in sighting between different countries is the more correct view according to the Shaafa’is.
The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) in Al-Mabsoot quotes the narration from Abu Dawud (2333, 2334) that the Muslims did not begin fasting since they did not see the moon. Then a man, from out of Madinah, came and told the Prophet (saaw) that he had seen it (the moon). The Prophet صلى الله عليه وسلم asked him if he was a Muslim to which the man answered in the affirmative. The Prophet صلى الله عليه وسلم then said: “Allahu-Akbar! one is enough for all Muslims” The Prophet صلى الله عليه وسلم fasted and asked the people to stop eating and start fasting. [Al-Mabsout by Imam Sarkhasi; 3-52]
Ibn Taymiyyah concluded: “To summarize: a person who learns about the sighting of the moon in good time to be able to utilise it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Shar` (Islamic law).” [Majmu Al-Fatawa, volume 5, page 111]
One who sights the moon should be of good character. It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: A Bedouin came to the Prophet (blessings and peace of Allah be upon him) and said, I have seen the new moon tonight. He said, “Do you bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah (blessings and peace of Allah be upon him)?” He said, Yes. He said, “Get up, O Bilaal, and announce to the people that they should fast tomorrow.” Narrated by al-Tirmidhi (691), Abu Dawood (2340), al-Nasaa’i (2112) and Ibn Maajah (1652). The hadeeth is da’eef (weak) and not saheeh. It was classed as weak by al-Nasaa’i, al-Albaani and others. As the hadeeth is weak, there is no contradiction between it and what we have mentioned about it being essential that the one who sights the moon should be of good character.
the Caliph Umar RadiAllahtala anhu told people not to concern themselves with the relative size of the new moon. He informed them that some months it will be larger than others,which is consistent with modern knowledge due to the number of hours that have transpired after conjunction. In a sound hadith in the chapter on fasting in Imam Muslim’s collection
Astronomical calculations are forbidden
Overwhelming majority of scholars also agreed not to consider astronomy or calculations as a tool to confirm the beginning of Ramadan or ’Id. Scholars who quoted this consensus include al-Jassas al–Hanafi 1, al-Baji al-Maliki 2, Ibn Rushd al-Maliki 3, al-Subki al-Shafi’i 4, Ibn Taymiyyah 5, Ibn ‘Abidin Al-Hanafi 6 and others
It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “We are an unlettered nation, we do not write or calculate. The month is such-and-such or such-and-such – meaning sometimes it is twenty-nine and sometimes it is thirty.” (Narrated by al-Bukhaari, 1814; Muslim, 1080)
In the Tafseer of Al-Qurtabi, Ibn Nafi'e (ra) reported that Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated." The renowned scholar Ibn Al'Arabi said, "Some of our people erred when they reported that Imam Shaf'i relied on calculations." Ibn Al-'Arabi commented, "The report is baseless and falsehood." [Tafseer Al-Qurtabi]
And in a sound narration related by al-hakim, the Prophet s said, “The best of
God’s servants are those who watch the sun, moon, stars, and shadows in order to
remember God.”[Abu Bakr al-KhatÏb al-BaghdadÏ, Risalah fÏ ilm al-nujum (Beirut: Dar al-Kutub
al-Ilmiyyah, 2004), 22-24. (Note: The first hadith has a break in the chain and is
considered mursal but is strengthened by other similar narrations according to the scholars.
The second hadith is sound according to al-hakim and al-DhahabÏ. Both hadith refer to
the muezzins who traditionally were timekeepers also. The Prophet’s muezzins used to
monitor the night stars to see how near dawn was.)]
According to Imam al-TirmidhÏ, upon seeing the crescent moon, the
Prophet s would recite the prayer: “O God, cause this new moon to come upon us in
safety and sound faith, security and submission.” Then, addressing the moon, he would
say, “My Lord and your Lord is Allah.”
the month of Ramadan to be valid only by a widespread
sighting or sound testimony or completion of thirty days of Shaban….
This is, in fact, the school of all of the scholars of the Hijaz, Iraq, Greater
Syria, and the West. Among those who confer are Malik, al-Shafi
al-AwzaÏ, AbuHanÏfah and his students, and all of the people of hadith,
except for A^mad b. Hanbal and those who conferred with him.[Ibn Abd al-Barr, al-Istidhkar (Cairo, Aleppo: Dar al-Wagha, 1993), 10:15-9. Ahmad b.
Hanbal’s position is that of Ibn Umar. Neither permitted calculating with mathematics
but understood the Day of Doubt, on which the Prophet s prohibited fasting, to be the
30th day of Shaban, if the previous night was clear. If it was cloudy, however, Ibn ¢Umar
and later Imam A^mad understood the command, “faqduru lah” to mean, “consider it a
month of twenty-nine days, and fast the following as a precaution. Ibn Umar would
sometimes end up fasting thirty-one days of Ramadan. Only a handful of scholars
interpreted it this way. The majority considered it prohibited to fast on the Day of Doubt,
based upon the hadith, “Whoever fasts on the Day of Doubt has disobeyed Abu al-Qasim,
Muhammad.”]
Lets take a look at opinion of contemporary Hanafi scholars:
The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: “If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday itself, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada’) for the first fasting.” [Maulana Rasheed Ahmad Gangohi, Sharh Tirmizi (Explanation of Tirmizi), Kaukab un Durri, pg 336 Urdu edition].
Fatwa of Dar-ul-Uloom Deoband(India)“Wherever the sighting is confirmed, however far off it may be, even if it were to be thousands of miles; the people of this place will have to abide by that.” [Fatawa Dar ul Uloom Deoband, Vol. 6 page 380, Urdu edition]
The founder of the Barlevi's said: "In the correct and authentic mazhab of our Imams, with regard to the sighting of moon for Ramdhan and eid, distance of the place of sighting is of no consideration. The sighting of the east is binding upon west and vice versa i.e. the sighting of west is similarly binding on east." [Maulana Ahmad Raza Khan, Fatawa Rizwi; Vol 4 page 568, Urdu edition]
The Eid Prayer is wajib (obligatory) according to the majority of scholars.
Ibn `Abbas said that the Prophet would take his wives and daughters to the two `Eids. This is reported by Ibn-Majah and al-Bayhaqi.
Ibn `Abbas further reported: "I went out with the Prophet on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah (sermon), and then he went to the women and admonished them, reminded them of Allah, and ordered them to give charity." (Reported by Al-Bukhari)
According to a report narrated by al-Tirmidhi: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to bring out the virgins, adolescent girls, women in seclusion and menstruating women on the two Eids, but the menstruating women were to keep away from the prayer place and witness the gathering of the Muslims. One of them said, “O Messenger of Allaah, what if she does not have a jilbaab?” He said, “Then let her sister lend her one of her jilbaabs.” (Agreed upon).
According to a report narrated by al-Nasaa’i, Hafsah bint Sireen said: Umm ‘Atiyyah hardly ever mentioned the Messenger of Allaah (peace and blessings of Allaah be upon him) but she would say, “May my father be sacrificed for him.” I said, “Did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say such and such,” and she said, “Yes, may my father be sacrificed for him, and he said, ‘Let the adolescent girls, women in seclusion and menstruating women come out to attend Eid and witness the gathering of the Muslims, but let the menstruating women avoid the prayer place.’” Narrated by al-Bukhaari, 1/84
Ash-Shawkani said: "Note that the Prophet (peace be upon him) consistently performed this prayer on every Eid, never neglecting it. He commanded the people to go out for it; he even commanded the free women, the virgins, and the menstruating women to go out, instructing the latter to refrain from praying, in order for all of them to witness this good and the Muslims' supplications. He (peace be upon him) further commanded the woman who did not own a jilbab (outer overall garment for women) to borrow her friend's.
Waliyyullah ad-Dahlawi said: "This is the opinion of ash-Shafi`i - that if one misses the prayer with the imam, he should pray two Rak`at in order to at least attain the virtue of performing the Eid prayer, despite the fact that he missed the virtue of praying it in Jama`ah with the imam.
As for the Hanafis, there is no make-up for the Eid prayer. If one misses it with the imam, he has totally missed it."
Imam Malik said: "In my opinion, anyone who prays the Eid prayer individually, whether man or woman, should say seven Takbirs in the first rak`ah, before recitation, and five in the second, before recitation."
Sheikhul-Islam Ibn Taymiyyah said: "... Thus we lean towards the opinion that Salatul-Eid is fard `Ayn (individual obligation) on each individual. This is the opinion of Abu Hanifah and others, and is one of the two reported opinions of ash-Shafi`i and of the school of Ahmad.
Missing The Eid Prayer
If one misses the Eid prayer in Jama`ah, he must pray two Rak`at. Imam al-Bukhari headed a section as, "Section: One Who Misses the Eid Prayer Should Pray Two Rak`at." And he added that `Ata' said:"When one misses the Eid prayer, he prays two Rak`at."
Al-Hafiz Bin Hajar commented on this:"In this title are two important points:
The permission to make up the Eid prayer for the one who misses praying it with the Jama`ah - whether that happened by compulsion or choice.
That it is made-up as two Rak`at."
Waliyyullah ad-Dahlawi said:
"This is the opinion of ash-Shafi`i - that if one misses the prayer with the imam, he should pray two Rak`at in order to at least attain the virtue of performing the Eid prayer, despite the fact that he missed the virtue of praying it in Jama`ah with the imam.
As for the Hanafis, there is no make-up for the Eid prayer. If one misses it with the imam, he has totally missed it."
Imam Malik said:"In my opinion, anyone who prays the Eid prayer individually, whether man or woman, should say seven Takbirs in the first rak`ah, before recitation, and five in the second, before recitation."
We need to remember the statement of Ibn Masud (ra): "The Jama'a is Haq (truth) even if it is one person".
Clarifications
As for the Shub'ha (controversial evidence) of those who claim that the beginning of the fast and the end of the fast i.e. the day of Eid could be different, this can be summarised in two points:
1- The first Shub'ha: They claim that to each people living in one country their sighting, for each people should follow their own times just like the times of prayer; this is why they said: The precept lies in the Matali', i.e. the time of rising (of celestial bodies). In answer to this claim we say the following: The times of prayer are subject to their scheduled times and these are different even in the one region, for the signs which the Shari'ah has specified would occur at different times; as far as fasting is concerned, this difference also applies at the time of Imsak (beginning of fast) at dawn and at the time of Iftar (end of fast) just after sunset, this is so because the text has indicated this difference:
Allah سبحانه وتعالى says:
وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ
"And eat and drink until the white thread of dawn appears to you distinct from its black thread; Then complete your fast until the night appears" [Al-Baqarah, 2:187]
The Imsak and the Iftar times differ from one place to another just like the times of prayer, which also differ from place to place, this difference happens in the one single day, however, the beginning of the month of fasting must begin on the same day all over the whole world, and the difference occurs only in the parts of the single day. This is what the texts of the Ahadith have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule. The difference in the rise of the new moon between the farthest two points in the world does not exceed twelve hours; and the classical Mujtahids (learned scholars) are excused for not understanding this deduction from the Shari'ah rule, for at the time, they were not in a position to clearly realise the movements of the earth, sun and the new moon. And now that the deduction made from the rule is understood, there are no pretexts or excuses left for those who claim that the difference in the time of rising could exceed one day, let alone those who claim that it could be even a few days. Therefore, the month of fasting begins for the Islamic Ummah all over the world on the same day and the end of the month of fasting and the beginning of Eid also occurs on the same day for all the Islamic Ummah all over the world.
Its not necessary the moon should be sighted only in Makkah because Muawiyah radiallah tala anhu saw it in syria and that was enough.
Imam Juzairi said in Fiqh al Madhahib al Arba'a (The Fiqh of the four schools of thought) Volume 1 gives two views of the Hanafi's regarding this: 1) The sighting of the moon by any Muslim should be accepted whether slave, free, man or woman without inquiring whether they are just or not,
Mu'az narrated: I said: O Messenger of Allah. What do you think if we had leaders who do not follow your Sunnah and do not adopt your order; in what do you order regarding their affair? The Messenger of Allah صلى الله عليه وسلم said: There is no obedience to the one who does not obey Allah 'azza wa jall.'
1- The second Shub'ha:Sahih Muslim Book 6 Chapter 5:
Kurayb narrates that Umm al-Fadl sent him to Mu‘awiyah in Sham for something.Kurayb says, "I went to Sham and finished the job. I was in Sham when the month
of Ramadan began and we saw the moon the night of Friday. When I reached Madinah at the end of the blessed month, Ibn ‘Abbas asked me about Sham.
(After answering him) He then asked me when we saw the moon.I said, 'We saw the moon the night of Jumu‘ah.'He asked, 'Did you see it as well?'
I said, 'Yes, I saw it too and many others saw it and we all kept fasting and so did Mu‘awiyah (that is according to that moonsighting).'Ibn ‘Abbas said, 'But we saw the moon on Saturday night, therefore, we will keep fasting for thirty days according to that unless we sight the moon on the 29th.'I asked, 'You don’t think the moonsighting of Mu‘awiyah and his fasting is enough for you?' Ibn ‘Abbas replied, 'No, this is how the Blessed Prophet (Allah صلى الله عليه وسلم ) taught us.'"
(Muslim H.1819, Tirmiði H.629, Nasa'i H.2084, Abu-Dawud H.1985, Musnad Ahmad H.2653 Dar-qutni H.2234)
The answer to this claim lies in the fact that this report is not a Hadith of the Messenger of Allah صلى الله عليه وسلم but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the Hadith of the Prophet صلى الله عليه وسلم. The fact that Ibnu Abbas (R) did not act upon the sighting of the people of Al-Sham reflects an Ijtihad and it cannot be used as a Shari'ah evidence; and besides, the Ijtihad is always nullified by the general Shari'ah evidence, thus the Hadith must be acted upon ahead of the Ijtihad which has to be abandoned. Furthermore, the Ijtihad of the Sahabi cannot specify the general term of the Hadith. As for the saying of Ibnu Abbas at the end of the report: "This is how the Messenger of Allah صلى الله عليه وسلم commanded us.", it is not a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah صلى الله عليه وسلم in which he صلى الله عليه وسلم said: "Fast when you see it and break fast when you see it." This indicates that Ibnu Abbas understood the Hadith as such; though he did not say:This is how the Messenger of Allah صلى الله عليه وسلم reported it, nor did he say: This is how we learnt it from the Messenger of Allah صلى الله عليه وسلم, but he said: This is how the Messenger of Allah صلى الله عليه وسلم commanded us.
Imam Al-Shawkani explained the Hadith as follows, he wrote in his book entitled Nayl-ul Awtar the following: "I realise that the evidence is derived from the report of Ibnu Abbas and not from his Ijtihad (exertion) which people understood as such, and what is referred in his saying: "This is how the Messenger of Allah صلى الله عليه وسلم commanded us.", is his saying (i.e. Ibnu Abbas): So we are still fasting until we complete thirty days; and the command of the Messenger of Allah صلى الله عليه وسلم lies in the Hadith extracted by the two Sheikhs (i.e. Bukhari and Muslim) among others with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others but to all the Muslims." [Nayl ul- Awtar, volume 4, page 268]
Muslim on the authority of Abu Hurayrah: that "The Messenger of Allah صلى الله عليه وسلم forbade fasting on two days, the day of al-Adha and the day of al-Fitr".
modified from source :
Dua
The best supplication offered on the Day of ‘arafaat is that of the Prophet Muhammad (peace be upon him)
Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul-mulku walahul-hamdu wahuwa ‘ala kulli shay-in qadeer
(There is no true God worthy of being worshipped except Allaah, alone, without any partners, to Him belongs the Kingdom, and all-praise is due to Him, and He is able to do all things).
Dhikr
tahleel ( لا اله الا الله ), tahmeed ( الحمد لله) & takbeer ( الله اكبر). [13]
As soon as the announcement of Dhul-Hijjah is made, start your dhikr:
الله اكبر الله اكبر لا اله الا الله
الله اكبر الله اكبر ولله الحمد
“Allaahu Akbar, Allaahu Akbar, laa ilaaha ill-Allaah,
Allaahu Akbar, Allaahu Akbar. Wa lillaahil-hamd.”
Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul-mulku walahul-hamdu wahuwa ‘ala kulli shay-in qadeer
(There is no true God worthy of being worshipped except Allaah, alone, without any partners, to Him belongs the Kingdom, and all-praise is due to Him, and He is able to do all things).
Dhikr
tahleel ( لا اله الا الله ), tahmeed ( الحمد لله) & takbeer ( الله اكبر). [13]
As soon as the announcement of Dhul-Hijjah is made, start your dhikr:
الله اكبر الله اكبر لا اله الا الله
الله اكبر الله اكبر ولله الحمد
“Allaahu Akbar, Allaahu Akbar, laa ilaaha ill-Allaah,
Allaahu Akbar, Allaahu Akbar. Wa lillaahil-hamd.”
The Obligation of Hajj (Pilgrimage) and its Excellence
Imam Al-Nawawi's Riyad-us-Saliheen
Chapter 233
The Obligation of Hajj (Pilgrimage) and its Excellence
Allah, the Exalted, says:
"And Hajj (pilgrimage to Makkah) to the House (Ka`bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e., denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the `Alamin (mankind, jinn and all that exists).'' (3:97)
1271. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "(The superstructure of) Islam is based on five (pillars), testifying the fact that La ilaha illallah wa anna Muhammad-ar-Rasul-ullah [there is no true god except Allah, and Muhammad ((sallallaahu ’alayhi wa sallam)) is the Messenger of Allah], establishing As-Salat (the prayers), paying Zakat (poor due), the pilgrimage to the House [of Allah (Ka`bah)], and the Saum (fasting) during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. Here it has been repeated in support of the obligation of the fourth pillar of Islam. Thus, Hajj is compulsory for a person who fulfills the qualifications required for it and has the means for it.
1272. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) delivered a Khutbah and said, "O people! Hajj (pilgrimage to the House of Allah) has been made incumbent upon you, so perform Hajj.'' A man inquired: "O Messenger of Allah, is it prescribed every year?'' He (sallallaahu ’alayhi wa sallam) remained silent till the man repeated it thrice. Then he (sallallaahu ’alayhi wa sallam) said, "Had I replied in the affirmative, it would have surely become obligatory, and you would not have been able to fulfill it.'' Afterwards he said, "Do not ask me so long as I do not impose anything upon you, because those who were before you were destroyed on account of their frequent questioning and their disagreement with their Prophets. So when I order you to do something, do it as far as you can; and when I forbid you from doing anything, eschew it.''
[Muslim].
Commentary: This Hadith brings out the following points:
1. Hajj is compulsory once in a lifetime for those who have the means for it.
2. Unnecessary questioning is disliked.
3. Those who believe in Allah and His Prophet (sallallaahu ’alayhi wa sallam) are required to do what they are ordained and abstain from what they are forbidden.
1273. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) was asked: "Which deed is the best?'' He (sallallaahu ’alayhi wa sallam) replied, "Faith in Allah and His Messenger.'' Then he was asked: "What is next?'' He replied, "Jihad (holy fighting) in the Cause of Allah.'' Then he was asked, "What is after that?'' He (sallallaahu ’alayhi wa sallam) replied, "Hajj Mabrur (an accepted pilgrimage).''
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the fact that Hajj is one of the most prominent religious acts, provided it is done sincerely and keeping oneself away from sins. Some people have interpreted the word "Hajj Mabrur'' as an accepted Hajj. They say that the sign of an accepted Hajj is that one becomes a true worshipper of Allah, which he was previously not.
1274. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Whoever performs Hajj (pilgrimage) and does not have sexual relations (with his wife), nor commits sin, nor disputes unjustly (during Hajj), then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him.''
[Al-Bukhari and Muslim].
Commentary: The true meanings of "Rafath'' sexual intercourse but it also signifies obscene and frivolous talk and the expression of sexual desire to one's wife. Since coition with one's wife is forbidden during Hajj, so conversation with her on this subject or talking for amusement is also disliked. "Fisq'' means disobedience of Allah and quarrelling with people. One must avoid both of them during Hajj. The Hajj which is performed with all these restrictions, has the merit that one is totally purged of sins. But this purification is from sins which come in the category of minor sins and which relate to the Rights of Allah. Major sins relating to the Rights of Allah and lapses in respect of the rights of people are not pardoned without sincere repentance and compensation to the aggrieved.
1275. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "(The performance of) `Umrah is an expiation for the sins committed between it and the previous `Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the merit of `Umrah is that it is an expiation for sins. But this, too, is an expiation for minor sins. `Umrah includes assuming Ihram, circumambulation of Ka`bah, going between As-Safa and Al-Marwah and Halq or Taqsir (shaving of head or cutting hair). Whether or not `Umrah is an obligation like Hajj is arguable among the `Ulama'. Some people, like Imam As-Shafi`i, hold that it is obligatory; others like the followers of the Hanafi school of thought regard it Sunnah Mu`akkadah; still others think it to be voluntary. Imam Al-Bukhari is inclined to the first view which is also endorsed by sayings of some Companions of the Prophet (sallallaahu ’alayhi wa sallam) about which some Muhaddithun (scholars of Hadith) have even claimed that these sayings are Mausul, the chain of narrators reaches up to the Prophet (sallallaahu ’alayhi wa sallam). (For further details, please see Fath Al-Bari.) Otherwise, the view that it is non-obligatory is preferable.
1276. `Aishah (May Allah be pleased with her) reported: I said: "O Messenger of Allah! We consider Jihad as the best deed, should we not then go for Jihad?'' The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The best Jihad for you women is Hajj Mabrur (i.e., one accepted by Allah).''
[Al-Bukhari].
Commentary: In ordinary circumstances, Hajj is the best of Jihad for women because in Islam, politics, economy, government, military affairs etc., come in the purview of men and men alone. Women are exempted from all such matters. However, in case of war, if the need arises, women can be engaged for supply of food, first-aid of the wounded etc., on the internal front, provided they can do such works without crossing the bounds of the Islamic-type veil. But imparting military training to women and dispatching them to war front are sheer imitations of the western nations for which there is no scope in the teachings of Islam. This Hadith also confirms this view.
1277. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "There is no day on which Allah sets free more slaves from Hell than He does on the Day of `Arafah.''
[Muslim].
Commentary: Almighty Allah emancipates most of His slaves, both men and women from the Hell-fire on this great day. Millions of pilgrims, who by virtue of their sincere repentance, try to seek the Pleasure of Allah certainly stand to earn Allah's Pardon for their sins and thereby emancipation from the Hell-fire. May Allah grant us this grace of His.
1278. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "(The performance of) `Umrah during Ramadan is equal to Hajj (pilgrimage).'' Or said, "Equal to the performance of Hajj with me.''
[Al-Bukhari and Muslim].
Commentary: "Equal to the performance of Hajj'' means the return and reward to which Hajj is eligible. It does not mean that it will serve as a substitute for Hajj and absolve one from the need to perform it. This distinction of `Umrah in the month of Ramadan is perhaps for the reason, that in this way two acts of worship are combined at one time.
1279. Ibn `Abbas (May Allah be pleased with them) reported: A woman came to the Messenger of Allah (sallallaahu ’alayhi wa sallam) and said, "Allah's obligation upon His slaves has become obligatory on my father in his old age. My father is very old and incapable of riding. May I perform Hajj on his behalf?'' He (sallallaahu ’alayhi wa sallam) said, "Yes.''
[Al-Bukhari and Muslim].
Commentary: "Hajj has become obligatory in old age'' means that when Allah has made Hajj obligatory, at that time, her father had attained old age, or he came to possess the means in his old age which made him liable for Hajj, but he is not capable of undertaking the journey because of his poor health. In such cases, the Prophet (sallallaahu ’alayhi wa sallam) has granted them permission for Hajj by representation. But we learn from other Ahadith that Hajj by representation can only be done through such a person who has already performed Hajj. Similarly, if a person of means dies without performing Hajj, it is essential that Hajj is performed on his behalf; otherwise, he will be answerable for this omission. This formula does not apply to parents who have died in poverty because they were not liable for it. If someone does it for the sake of reward, he will be hopefully granted the reward of voluntary Hajj.
1280. Laqit bin `Amir (May Allah be pleased with him) reported: I came to the Prophet (sallallaahu ’alayhi wa sallam) and said: "My father is a very old man and does not have strength to perform Hajj (pilgrimage) or `Umrah or to undertake the journey.'' The Prophet (sallallaahu ’alayhi wa sallam) said, "Perform Hajj and `Umrah on behalf of your father.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith also stresses permission of Hajj through representative where a person is not capable of doing it. But it is essential that the representative agent must have already performed Hajj.
1281. As-Sai'b bin Yazid (May Allah be pleased with him) reported: I was seven years old when I was taken to perform Hajj (pilgrimage). This was during the time the Messenger of Allah (sallallaahu ’alayhi wa sallam) performed the Hajjat-ul-Wada` (Farewell Pilgrimage).
[Al-Bukhari].
Commentary: This Hadith points out the fact that it is permissible to take children to Hajj. The reward of their Hajj will be given to their parents. But when after attaining maturity the child becomes liable for Hajj, it will be necessary for him to perform it again because the one he has performed in childhood, will not be sufficient for him. The reason behind taking children to Hajj is to teach them how to perform this obligation.
1282. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) came across a caravan at Ar-Rauha' and asked who the people in the caravan were. They replied that they were Muslims. They asked: "Who are you?'' He (sallallaahu ’alayhi wa sallam) said, "I am the Messenger of Allah.'' Then a woman lifted up a boy to him and asked: "Would this child be credited with having performed the Hajj (pilgrimage)?'' Whereupon he (sallallaahu ’alayhi wa sallam) said, "Yes, and you will have a reward.''
[Muslim].
1283. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) performed the pilgrimage on an unsaddled camel which also carried his provisions (i.e., his Zamilah).
[Al-Bukhari].
Commentary: "Zamilah'' is a mount like a horse, mule etc., on which luggage is loaded while travelling. What it means here is that the Prophet (sallallaahu ’alayhi wa sallam) travelled for Hajj on such a mount on which he kept his provision for the journey also. In other words, it was his Zamilah as well. This incident happened during Hajjat-ul-Wada` (Farewell Pilgrimage). This Hadith shows the Prophet's total humility and humbleness and his disregard for the life of the world.
1284. Ibn `Abbas (May Allah be pleased with them) reported: Ukaz, Mijannah and Dhul-Majaz were markets during the pre-Islamic period. The Companions disliked trading there till the following Ayat of the Noble Qur'an were revealed: "There is no sin on you if you seek the Bounty of your Rubb (during pilgrimage by trading)...'' (2:198)
[Al-Bukhari].
Commentary: The Companions of the Prophet (sallallaahu ’alayhi wa sallam) considered trade and commerce during the months of Hajj as sinful because they thought that trade had a sort of resemblance with the bazaars which were arranged on the occasion of Hajj in the pre-Islamic period. Through the Ayah quoted in this Hadith, Almighty Allah removed their misunderstanding. Therefore, trade and commerce on this occasion do not violate the Hajj and `Umrah. This is however, only a permission. If one wants to earn reward in the Hereafter through his utmost devotion to Allah, it is more meritorious to avoid commercial activities and wholeheartedly concentrate on the remembrance of Allah and His worship.
Chapter 233
The Obligation of Hajj (Pilgrimage) and its Excellence
Allah, the Exalted, says:
"And Hajj (pilgrimage to Makkah) to the House (Ka`bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e., denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the `Alamin (mankind, jinn and all that exists).'' (3:97)
1271. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "(The superstructure of) Islam is based on five (pillars), testifying the fact that La ilaha illallah wa anna Muhammad-ar-Rasul-ullah [there is no true god except Allah, and Muhammad ((sallallaahu ’alayhi wa sallam)) is the Messenger of Allah], establishing As-Salat (the prayers), paying Zakat (poor due), the pilgrimage to the House [of Allah (Ka`bah)], and the Saum (fasting) during the month of Ramadan.''
[Al-Bukhari and Muslim].
Commentary: This Hadith has been mentioned earlier. Here it has been repeated in support of the obligation of the fourth pillar of Islam. Thus, Hajj is compulsory for a person who fulfills the qualifications required for it and has the means for it.
1272. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) delivered a Khutbah and said, "O people! Hajj (pilgrimage to the House of Allah) has been made incumbent upon you, so perform Hajj.'' A man inquired: "O Messenger of Allah, is it prescribed every year?'' He (sallallaahu ’alayhi wa sallam) remained silent till the man repeated it thrice. Then he (sallallaahu ’alayhi wa sallam) said, "Had I replied in the affirmative, it would have surely become obligatory, and you would not have been able to fulfill it.'' Afterwards he said, "Do not ask me so long as I do not impose anything upon you, because those who were before you were destroyed on account of their frequent questioning and their disagreement with their Prophets. So when I order you to do something, do it as far as you can; and when I forbid you from doing anything, eschew it.''
[Muslim].
Commentary: This Hadith brings out the following points:
1. Hajj is compulsory once in a lifetime for those who have the means for it.
2. Unnecessary questioning is disliked.
3. Those who believe in Allah and His Prophet (sallallaahu ’alayhi wa sallam) are required to do what they are ordained and abstain from what they are forbidden.
1273. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) was asked: "Which deed is the best?'' He (sallallaahu ’alayhi wa sallam) replied, "Faith in Allah and His Messenger.'' Then he was asked: "What is next?'' He replied, "Jihad (holy fighting) in the Cause of Allah.'' Then he was asked, "What is after that?'' He (sallallaahu ’alayhi wa sallam) replied, "Hajj Mabrur (an accepted pilgrimage).''
[Al-Bukhari and Muslim].
Commentary: This Hadith points out the fact that Hajj is one of the most prominent religious acts, provided it is done sincerely and keeping oneself away from sins. Some people have interpreted the word "Hajj Mabrur'' as an accepted Hajj. They say that the sign of an accepted Hajj is that one becomes a true worshipper of Allah, which he was previously not.
1274. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Whoever performs Hajj (pilgrimage) and does not have sexual relations (with his wife), nor commits sin, nor disputes unjustly (during Hajj), then he returns from Hajj as pure and free from sins as on the day on which his mother gave birth to him.''
[Al-Bukhari and Muslim].
Commentary: The true meanings of "Rafath'' sexual intercourse but it also signifies obscene and frivolous talk and the expression of sexual desire to one's wife. Since coition with one's wife is forbidden during Hajj, so conversation with her on this subject or talking for amusement is also disliked. "Fisq'' means disobedience of Allah and quarrelling with people. One must avoid both of them during Hajj. The Hajj which is performed with all these restrictions, has the merit that one is totally purged of sins. But this purification is from sins which come in the category of minor sins and which relate to the Rights of Allah. Major sins relating to the Rights of Allah and lapses in respect of the rights of people are not pardoned without sincere repentance and compensation to the aggrieved.
1275. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "(The performance of) `Umrah is an expiation for the sins committed between it and the previous `Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith tells us that the merit of `Umrah is that it is an expiation for sins. But this, too, is an expiation for minor sins. `Umrah includes assuming Ihram, circumambulation of Ka`bah, going between As-Safa and Al-Marwah and Halq or Taqsir (shaving of head or cutting hair). Whether or not `Umrah is an obligation like Hajj is arguable among the `Ulama'. Some people, like Imam As-Shafi`i, hold that it is obligatory; others like the followers of the Hanafi school of thought regard it Sunnah Mu`akkadah; still others think it to be voluntary. Imam Al-Bukhari is inclined to the first view which is also endorsed by sayings of some Companions of the Prophet (sallallaahu ’alayhi wa sallam) about which some Muhaddithun (scholars of Hadith) have even claimed that these sayings are Mausul, the chain of narrators reaches up to the Prophet (sallallaahu ’alayhi wa sallam). (For further details, please see Fath Al-Bari.) Otherwise, the view that it is non-obligatory is preferable.
1276. `Aishah (May Allah be pleased with her) reported: I said: "O Messenger of Allah! We consider Jihad as the best deed, should we not then go for Jihad?'' The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "The best Jihad for you women is Hajj Mabrur (i.e., one accepted by Allah).''
[Al-Bukhari].
Commentary: In ordinary circumstances, Hajj is the best of Jihad for women because in Islam, politics, economy, government, military affairs etc., come in the purview of men and men alone. Women are exempted from all such matters. However, in case of war, if the need arises, women can be engaged for supply of food, first-aid of the wounded etc., on the internal front, provided they can do such works without crossing the bounds of the Islamic-type veil. But imparting military training to women and dispatching them to war front are sheer imitations of the western nations for which there is no scope in the teachings of Islam. This Hadith also confirms this view.
1277. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "There is no day on which Allah sets free more slaves from Hell than He does on the Day of `Arafah.''
[Muslim].
Commentary: Almighty Allah emancipates most of His slaves, both men and women from the Hell-fire on this great day. Millions of pilgrims, who by virtue of their sincere repentance, try to seek the Pleasure of Allah certainly stand to earn Allah's Pardon for their sins and thereby emancipation from the Hell-fire. May Allah grant us this grace of His.
1278. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "(The performance of) `Umrah during Ramadan is equal to Hajj (pilgrimage).'' Or said, "Equal to the performance of Hajj with me.''
[Al-Bukhari and Muslim].
Commentary: "Equal to the performance of Hajj'' means the return and reward to which Hajj is eligible. It does not mean that it will serve as a substitute for Hajj and absolve one from the need to perform it. This distinction of `Umrah in the month of Ramadan is perhaps for the reason, that in this way two acts of worship are combined at one time.
1279. Ibn `Abbas (May Allah be pleased with them) reported: A woman came to the Messenger of Allah (sallallaahu ’alayhi wa sallam) and said, "Allah's obligation upon His slaves has become obligatory on my father in his old age. My father is very old and incapable of riding. May I perform Hajj on his behalf?'' He (sallallaahu ’alayhi wa sallam) said, "Yes.''
[Al-Bukhari and Muslim].
Commentary: "Hajj has become obligatory in old age'' means that when Allah has made Hajj obligatory, at that time, her father had attained old age, or he came to possess the means in his old age which made him liable for Hajj, but he is not capable of undertaking the journey because of his poor health. In such cases, the Prophet (sallallaahu ’alayhi wa sallam) has granted them permission for Hajj by representation. But we learn from other Ahadith that Hajj by representation can only be done through such a person who has already performed Hajj. Similarly, if a person of means dies without performing Hajj, it is essential that Hajj is performed on his behalf; otherwise, he will be answerable for this omission. This formula does not apply to parents who have died in poverty because they were not liable for it. If someone does it for the sake of reward, he will be hopefully granted the reward of voluntary Hajj.
1280. Laqit bin `Amir (May Allah be pleased with him) reported: I came to the Prophet (sallallaahu ’alayhi wa sallam) and said: "My father is a very old man and does not have strength to perform Hajj (pilgrimage) or `Umrah or to undertake the journey.'' The Prophet (sallallaahu ’alayhi wa sallam) said, "Perform Hajj and `Umrah on behalf of your father.''
[Abu Dawud and At-Tirmidhi].
Commentary: This Hadith also stresses permission of Hajj through representative where a person is not capable of doing it. But it is essential that the representative agent must have already performed Hajj.
1281. As-Sai'b bin Yazid (May Allah be pleased with him) reported: I was seven years old when I was taken to perform Hajj (pilgrimage). This was during the time the Messenger of Allah (sallallaahu ’alayhi wa sallam) performed the Hajjat-ul-Wada` (Farewell Pilgrimage).
[Al-Bukhari].
Commentary: This Hadith points out the fact that it is permissible to take children to Hajj. The reward of their Hajj will be given to their parents. But when after attaining maturity the child becomes liable for Hajj, it will be necessary for him to perform it again because the one he has performed in childhood, will not be sufficient for him. The reason behind taking children to Hajj is to teach them how to perform this obligation.
1282. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) came across a caravan at Ar-Rauha' and asked who the people in the caravan were. They replied that they were Muslims. They asked: "Who are you?'' He (sallallaahu ’alayhi wa sallam) said, "I am the Messenger of Allah.'' Then a woman lifted up a boy to him and asked: "Would this child be credited with having performed the Hajj (pilgrimage)?'' Whereupon he (sallallaahu ’alayhi wa sallam) said, "Yes, and you will have a reward.''
[Muslim].
1283. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) performed the pilgrimage on an unsaddled camel which also carried his provisions (i.e., his Zamilah).
[Al-Bukhari].
Commentary: "Zamilah'' is a mount like a horse, mule etc., on which luggage is loaded while travelling. What it means here is that the Prophet (sallallaahu ’alayhi wa sallam) travelled for Hajj on such a mount on which he kept his provision for the journey also. In other words, it was his Zamilah as well. This incident happened during Hajjat-ul-Wada` (Farewell Pilgrimage). This Hadith shows the Prophet's total humility and humbleness and his disregard for the life of the world.
1284. Ibn `Abbas (May Allah be pleased with them) reported: Ukaz, Mijannah and Dhul-Majaz were markets during the pre-Islamic period. The Companions disliked trading there till the following Ayat of the Noble Qur'an were revealed: "There is no sin on you if you seek the Bounty of your Rubb (during pilgrimage by trading)...'' (2:198)
[Al-Bukhari].
Commentary: The Companions of the Prophet (sallallaahu ’alayhi wa sallam) considered trade and commerce during the months of Hajj as sinful because they thought that trade had a sort of resemblance with the bazaars which were arranged on the occasion of Hajj in the pre-Islamic period. Through the Ayah quoted in this Hadith, Almighty Allah removed their misunderstanding. Therefore, trade and commerce on this occasion do not violate the Hajj and `Umrah. This is however, only a permission. If one wants to earn reward in the Hereafter through his utmost devotion to Allah, it is more meritorious to avoid commercial activities and wholeheartedly concentrate on the remembrance of Allah and His worship.
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