Victory comes from Allah to His messengers and the believer, a truth beyond doubt. This is a definite matter, as the Quranic ayahs and prophetic hadiths herald and affirm it.

Ayahs and Hadiths Confirming the Inevitable Victory for Believers

The Holy Quran, in numerous ayahs, expresses the inevitability of victory for the messengers and the believers. Allah says, “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” (An-Nur: 55) He also says, “And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.” (Al-Hajj: 40), and “And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers.” (Ar-Rum: 47)

Moreover, He says, “And Our word has already preceded for Our servants, the messengers, [That] indeed, they would be those given victory. And [that] indeed, Our soldiers will be those who overcome.” (As-Saffat: 171-173), “Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghafir: 51), and “O you who have believed, if you support Allah, He will support you and plant firmly your feet.” (Muhammad: 7)

In the Sunnah, there is also confirmation of Allah's victory for the believers. In Sahih Bukhari, Khabbab narrated his complaint to the Prophet Muhammad (peace be upon him), and the Prophet replied, “By Allah! This religion (Islam) will be completed (and triumph) till a rider (traveler) goes from San`a' (the capital of Yemen) to Hadramout fearing nobody except Allah and the wolf lest it should trouble his sheep, but you are impatient.” This is evidence that the religion will prevail and be completed by Allah, no force will prevent its establishment, and Security and peace will spread through it.

In Sahih Bukhari, Abu Huraira reported that the Prophet Muhammad (peace be upon him) said: “Allah may support this religion (i.e. Islam) even with a disobedient man.” Meaning that Allah will support this religion through anyone, even if a disbeliever or a tyrant.

In Sahih Muslim, Thauban reported that the Prophet Muhammad (peace be upon him) said: “Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Ummah would reach those ends which have been drawn near me and I have been granted the red and the white treasure.”

In Sahih Muslim, Thauban also reported that the Prophet Muhammad (peace be upon him) said: “A group of people from my Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah's Command is executed (i.e. Qiyamah is established).”

Ahmad narrated in his Musnad that Tamim Ad-Dari reported the Prophet Muhammad (peace be upon him) said, “Indeed, this religion will reach everywhere the night and day can reach. Allah will not leave a dwelling in a city or a desert except that He will make this religion enter it, thus, honoring the honorable or humiliating the humiliated; an honor which Allah will bestow on Islam, and a humiliation which Allah will inflict on disbelief.”

Diverse Manifestations of Victory for the Believers

Allah's promise of victory for the believers is true. To affirm this, we highlight the various manifestations of victory, as follows: ⁽¹⁾

First: Victory may come through direct dominance and subjugation of enemies at the hands of the prophets and messengers, such as what happened with Prophet Dawud (peace be upon him): “And when they went forth to [face] Goliath and his soldiers, they said, 'Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people.' So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.” (Al-Baqarah: 250-251)

Similarly, Prophet Moses (peace be upon him) was granted victory over Pharaoh and his people: “And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.” (Al-Baqarah: 50), and “And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed [all] that Pharaoh and his people were producing and what they had been building.” (Al-A'raf: 137)

Our Prophet Muhammad (peace be upon him) was also granted a decisive victory, and his enemies were destroyed at Badr and after, until the Islamic state was established, and he entered Mecca as a conqueror: “Indeed, We have given you, [O Muhammad], a clear conquest” (Al-Fath: 1), and “When the victory of Allah has come and the conquest, And you see the people entering into the religion of Allah in multitudes.” (An-Nasr: 1-2)

Second: Victory by the destruction of the deniers and the salvation of the prophets and messengers (peace be upon them), and those who believed in them, as was the case with the prophets Nuh, Hud, Salih, Lot, and Shu'ayb (peace be upon them), when their people denied them, Allah destroyed them according to their sins: “So each We seized for his sin; and among them were those upon whom We sent a storm of stones, and among them were those who were seized by the blast [from the sky], and among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but it was they who were wronging themselves.” (Al-Ankabut: 40) The punishment of the criminals is an apparent great victory for the prophet or the preacher and a grave loss for the deniers and criminals.

Third: Victory by Allah's retribution upon the enemies and deniers after the death of these prophets and messengers, as happened with those who killed Prophet Yahya and Isaiah (peace be upon them), and the attempt to kill Prophet Isa (peace be upon him). Imam Al-Tabari commented on Allah's saying: “Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Ghafir: 51), It is as if Allah says: Among the forms of victory is our retribution in the worldly life against the deniers of the messengers after the death of our messenger, like what we did by granting victory to Isaiah after his death by sending against his killers those who avenged his death. Similarly, with the killers of Yahya, we sent Nebuchadnezzar against them until we avenged his death. Likewise, we avenged Isa from those who wanted to kill him by sending the Romans to destroy them. ⁽²⁾

Fourth: What people perceive as defeat, such as killing, imprisonment, harm, and expulsion, may actually be true victory. Isn’t the killing of a preacher a martyrdom for the sake of Allah? Allah says, “And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision. Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve.” (Aal-Imran: 169-170), and “It was said, 'Enter Paradise.' He said, 'I wish my people could know. Of how my Lord has forgiven me and placed me among the honored.'” (Ya-Sin: 26-27) Allah also says, “Say, 'Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting.'” (At-Tawbah: 52) So the killing of a preacher, in light of these ayahs, is a victory for him in every sense. It is a triumph for his cause, as happened with the boy Abdullah when the king killed him, and his people said, “We believe in Allah, the Lord of the boy.”

Expulsion and displacement may also be a victory for the preacher, though many perceive it as a defeat. Thus, Allah told His messenger when the Quraysh expelled him from Mecca: “If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, 'Do not grieve; indeed Allah is with us.' And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise.” (At-Tawbah: 40)

Imprisonment is also a victory. In Sahih Muslim, Suhaib Ar-Rumi reported that the Prophet Muhammad (peace be upon him) said, “Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.”

Ibn Taymiyyah expressed this reality, saying, “What can my enemies do to me? My paradise and my garden are in my heart; they are with me wherever I go. If they imprison me, it is seclusion; if they kill me, it is martyrdom; and if they expel me from my country, it is a journey.” ⁽³⁾

Fifth: The steadfastness of the preacher on his path is a clear and overwhelming victory. By being steadfast, he rises above desires and doubts, and overcomes obstacles with courage. Prophet Ibrahim (peace be upon him) was in a state of victory when he was thrown into the fire, and Imam Ahmad was at the height of victory when he remained firm in the ordeal of the assumptions regarding creation of the Quran. Victory is the steadfastness in faith and principle, no matter the obstacles and challenges.

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1. “Methods of Countering the Prophets' and Messengers' Call in the Quran,” by Dr. Abdulhamid Farhan Musleh, p. 211.
2. “Tafsir al-Tabari” (20/345).
3. “Al Mustadrik 'ala Majmu' Fatawa” (1/153).

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How many trials ignite in Muslim societies, how many conflicts, how many homes collapse, relationships break down, and innocents pay the price due to unrestrained tongues with no fear of Allah, no piety, no accuracy, or verification of sources, or knowing what should be said and what should be kept silent if it does not benefit Muslims, or if its harm outweighs its benefit. The scourge of societies is spreading lies and rumors.

Imam al-Nawawi points out what helps a speaker to guard his tongue, saying: It is incumbent upon one who wishes to speak, to ponder their words within themselves before speaking it. If its benefit is apparent, they speak; otherwise, they remain silent. ⁽¹⁾

The principle for a Muslim is to restrain the tongue except in beneficial matters. He thinks about the word before uttering it to avoid creating a problem that cannot be remedied later, preventing speech except in what benefits the individual and society. When 'Uqbah bin 'Amir asked the Prophet (peace be upon him): “O Messenger of Allah! What is the means to salvation?” He said, “That you control your tongue, suffice yourself your house, and cry over your sins.” (reported by at-Tirmidhi) The Prophet (peace be upon him) also said: “Let him who believes in Allah and the Last Day speak good, or keep silent.” (reported by al-Bukhari)

Thus, silence should be the original state for a Muslim, and the exception is speaking in what is beneficial, no more.

Regarding restraining the tongue from harming Muslims, there are several points:

Firstly, a Muslim is from whose tongue and hands the Muslims are safe:

One of the most important characteristics of a Muslim is to protect his fellow Muslim and refrain from harming him even with a word. Abdullah bin Amr bin al-As reported that the Prophet (peace be upon him) said: “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (Emigrant) is the one who refrains from what Allah has forbidden.” (Agreed upon) Allah warns against falsely harming a Muslim, saying: “And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin.” (Al-Ahzab: 58)

The visible mark of a Muslim as a clear character before people is their safety from his tongue by verbal harm, and his hand by physical harm. Allah says, “Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.” (An-Nur: 19) Al-Tabari said: Those who like to spread adultery among those who have believed in Allah and His Messenger and make it apparent among them.

Abu Darda reported that the Prophet (peace be upon him) said: “Whoever spreads (rumors about) a Muslim with a word, and he is innocent of it, accusing him with it in this world, it is incumbent upon Allah to melt him in the Fire until he brings forth the execution of what he said.”

In another narration by Abu Darda, the Prophet (peace be upon him) said: “Whoever mentions a man with something not in him to defame him with it, Allah will detain him in Hellfire until he brings forth the implementation of what he said.” (Reported by Al-Tabarani in Al-Kabir)

Secondly, Part of the perfection of one’s Islam is Leaving What doesn’t Concern them:

Among the afflictions of the tongue is that a Muslim speaks about matters that do not concern him or intervenes in issues that do not benefit Muslims or himself personally. Part of the excellence of a Muslim’s faith, meaning among the virtues of a person’s Islam and the perfection of his faith, is to leave what does not concern him in worldly matters, whether in speech or action.

Ibn Taymiyya, may Allah have mercy on him, said: Especially the excessive curiosity about matters that do not concern a person regarding the religion or the world of others. ⁽²⁾

It is said: If a person limits himself to what concerns him, he will be spared from great evil, and being safe from evil is better. ⁽³⁾

Sheikh Abdul-Rahman al-Sa'di said: Whoever does not leave what does not concern him, he is poor in his Islam. ⁽⁴⁾

Ibn al-Qayyim said: The Prophet (peace be upon him) summarized piety in one word, saying: “Part of the excellence of a man's Islam is that he leaves what does not concern him.” This encompasses leaving all that does not concern one in speech, sight, listening, grasping, walking, thinking, and all other outward and inward movements. This is a comprehensive word for piety. ⁽⁵⁾

Malik ibn Dinar said: “If you find hardness in your heart, weakness in your body, and deprivation in your sustenance, know that you have spoken about what does not concern you. Speaking about what does not concern a person hardens the heart, weakens the body, and makes sustenance difficult.”

It is narrated that Quss bin Saa'idah and Aktham ibn Saifi met, and one of them asked the other: “How many faults have you found in the son of Adam?” He replied: “They are too numerous to be counted. But those I counted are 8 thousand faults, one fault I found prevents all other faults.”  He asked, “What is it?” He said, “Guarding one’s tongue.”

At-Tirmidhi reported that Anas bin Malik narrated that a man among his companions was dying so he said- meaning a man said to him: “Glad tidings of Paradise.” To which the Messenger of Allah (s.a.w) said: “You do not know. Perhaps he spoke of what did not concern him or he was greedy with that which would not decrease him.” (Authenticated by Al-Albani)

For a Muslim to leave what does not concern him includes avoiding gossip, slander among people, and striving to create discord among them, along with other unethical deeds.

Thirdly, the Slips and Harvest of the Tongue:

Words hold great significance for a Muslim; they can elevate him to the highest heavens if used correctly or lead him to Hell without him realizing it. The Prophet (peace be upon him) said: “Indeed one of you says a statement pleasing to Allah, not realizing that you have achieved what you have achieved. Then for it, Allah writes for him His pleasure until the Day of Meeting Him.” (Reported by al-Tirmidhi) The Prophet (peace be upon him) also said: “A slave of Allah may utter a word without thinking whether it is right or wrong, he may slip down in the Fire as far away a distance equal to that between the east.” (Agreed upon)

He said to Mu'adh: “Shall I not inform you of the controlling of all that?” I replied, “Yes, Prophet of God.” So he took hold of his tongue and said, “Restrain this.” I asked, “Prophet of God, shall we really be punished for what we talk about?” He replied, “I am surprised at you, Mu'adh! Will anything but the harvests of their tongues overthrow men in hell on their faces (or, on their nostrils)?” (Reported by Ahmad and at-Tirmidhi)

Among the harmful uses of the tongue that young people take lightly these days is cursing each other’s parents as a joke, escalating insults in retaliation, mocking the creation of Allah, and then claiming it was just a joke. Another example is lying in speech to make people laugh. These actions and behaviors are not befitting of a Muslim, who has the responsibility to guide the world, raise the banner of monotheism, and unite hearts, not divide them. Allah says: “On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.” (An-Nur: 24) And He says: “That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.” (Yasin: 65)

Fourthly, False Statements and Testimonies:

The Quran has emphasized and warned against false testimony and false speech. Allah says: “That [has been commanded], and whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord. And permitted to you are the grazing livestock, except what is recited to you. So avoid the uncleanliness of idols and avoid false statement.” (Al-Hajj: 30) And He describes the believers: “And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.” (Al-Furqan: 72) And He says: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.” (Al-Isra: 36)

We have come across several hadiths of the Prophet (peace be upon him) warning against false statements and threatening their perpetrators with punishment. Among false statements is attributing to the Prophet (peace be upon him) what he did not say. He said: “Beware of narrating from me except what I taught you, for whoever lies about me on purpose, then let him take his seat in the Fire. And whoever says (something) about the Qur'an according to his (own) opinion, then let him take his seat in the Fire.” (Reported by at-Tirmidhi)

False statements and false testimonies, when widespread in society, remove its security, cause the loss of rights, increase the number of oppressed people, and such a society lacks the characteristics of a Muslim community. It suffices that false testimony drives the Prophet of Islam to repeatedly warn about its consequences. In his hadith (peace be upon him): “Shall I not inform you of the biggest of the major sins?” Messenger of Allah (ﷺ) asked this question thrice. We said, “Yes, O Messenger of Allah. (Please inform us.)” He said, “Ascribing partners to Allah, and to be undutiful to your parents.” Messenger of Allah (ﷺ) sat up from his reclining position and said, “And I warn you against giving forged statement and a false testimony; I warn you against giving forged statement and a false testimony.” Messenger of Allah (ﷺ) kept on repeating that warning till we wished he would stop.” (Agreed upon)

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1. Sharh Sahih Muslim by Imam An-Nawawi (18/328).
2. A Great Compilation of Fatwa (14/482).
3. Tawdeeh al-Ahkaam sharh Buloogh al-Maraam (6/393).
4. Bahjat Qulub al-Abrar (221).
5. Stations of the Seekers (2822).

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In this blessed month, the month of Allah, Muharram, comes a season for voluntary fasting. Here are four occasions where voluntary fasting is recommended to multiply rewards and atone for any deficiencies in obligatory fasts:

1. Fasting in the Month of Allah, Muharram

This is the best fasting after Ramadan, with the most significant day being the tenth (Ashura), followed by the ninth. Fasting on Ashura expiates the sins of the previous year as stated in the hadith, and it is recommended to fast on the ninth along with the tenth to differ from the Jews.

Abu Huraira reported that the Prophet (peace be upon him) said, “The most excellent fast after Ramadan is in God’s month al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night.” ⁽¹⁾

Ibn Abbas reported that the Prophet (ﷺ) came to Medina and saw the Jews fasting on the Day of Ashura. He asked them about that. They replied, “This is the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day.” The Prophet (ﷺ) said, “We have more claim over Moses than you.” So, the Prophet fasted on that day and ordered (the Muslims) to fast (on that day). ⁽²⁾

Ibn 'Abbas reported that when the Messenger of Allah (ﷺ) fasted on the day of 'Ashura and commanded that it should he observed as a fast, they (his Companions) said to him, “Messenger of Allah, it is a day which the Jews and Christians hold in high esteem.” Thereupon the Messenger of Allah (ﷺ) said, “When the next year comes, God willing, we would observe fast on the 9^th.” But the Messenger of Allah (ﷺ) died before the advent of the next year. ⁽³⁾

These hadiths highlight the virtue of Muharram, with the most commendable act being fasting, which Allah has attributed to Himself and rewards for it.

2. Fasting Six Days of Shawwal

This fasting is legislated to increase the reward of fasting Ramadan, so that when combined, it is like fasting the entire year.

Abu Aiyub Al-Ansari narrated that the Messenger of Allah (ﷺ) said, “Whoever fasts during the month of Ramadan and then follows it with six days of Shawwal will be (rewarded) as if he had fasted the entire year.” ⁽⁴⁾

Fasting the six days of Shawwal demonstrates ongoing obedience to Allah and continues the spiritual training from Ramadan, linking one act of worship to another and elevating the believers’ ranks in piety, distinguishing them in the sight of Allah.

3. Fasting the First Nine Days of Dhu al-Hijjah

The best day for fasting is the ninth (Day of Arafah) for those not performing Hajj, as fasting on this day expiates the sins of the previous and coming year.

Ibn Abbas reported that the Prophet (peace be upon him) said, “No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja).” Then some companions of the Prophet (ﷺ) said, “Not even Jihad?” He replied, “Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things.” ⁽⁵⁾

4. Fasting Most of Sha’ban

This is the month in which the Prophet (peace be upon him) was reported to have fasted the most after Ramadan.

Aisha (may Allah be pleased with her) said, “God’s messenger used to fast to such an extent that we thought he would never break his fast, and he would go without fasting to such an extent that we thought he would never fast. I never saw God’s messenger fast a complete month except in Ramadan, and I never saw him fast more in any month than in Sha'ban.” ⁽⁶⁾

Fasting on these virtuous days also brings great reward, so it is recommended for Muslims to fast them diligently and seek the multiplied reward.

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(1) Sahih Muslim.

(2) Agreed upon.

(3) Sahih Muslim.

(4) Sahih Muslim.

(5) Sahih Al-Bukhari.

(6) Agreed upon.

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Allah the Almighty has honored His servants by gifting them blessed days in which He multiplies rewards and opens the doors of goodness. Among these days are the first ten days of Dhul-Hijjah, or the well-known days as mentioned in the holy Quran: “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals.” (Al-Hajj: 28) Due to the virtue of these days, Allah has also sworn by them in His holy book: “By the dawn, and [by] ten nights.” (Al-Fajr: 1-2)

Al-Bukhari narrated from Ibn Abbas that the Messenger of Allah (peace and blessings be upon him) said, “There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah)." He was asked: "O Messenger of Allah, not even Jihad in the Cause of Allah?" He (ﷺ) replied, "Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.”

Therefore, a Muslim should strive to perform acts of worship during these days by maintaining Salah, reciting the Quran, doing dhikr (remembrance of Allah), seeking forgiveness, maintaining family ties, and other acts of worship. Allah the Almighty has honored some of His servants with the ability to perform Hajj when they are capable. However, in His mercy, He has not deprived those who are not able to perform Hajj of the opportunity to earn rewards and receive the blessings of these days by performing some deeds that can still help them attain the reward of Hajj. These actions include:

   1- Fasting:

One of the most important acts of worship during these blessed days is fasting. It has been reported that the Prophet Muhammad (peace and blessings be upon him) used to fast during these days. In Sunan Abu Dawood and other collections, it is narrated from some of the wives of the Prophet (peace be upon him) that she said: “The Messenger of Allah (ﷺ) used to fast the first nine days of Dhul-Hijjah.”

In Musnad Ahmad, it is narrated from Abu Qatadah that a man asked the Prophet (peace and blessings be upon him) about fasting on the day of Arafah. The Prophet said, “I hope from Allah, it expiates for the sins of the preceding year and the following year.” It is also reported in both Sahih al-Bukhari and Muslim that the Prophet (peace and blessings be upon him) said, “Every slave of Allah who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance of seventy years.” This hadith, generally, indicates the virtue of fasting the first nine days of Dhul-Hijjah.

     2- Intention of Udhiyah (Sacrifice):

If a Muslim is financially capable of offering Udhiyah, it is recommended to perform this act of worship to honor the rituals of Allah and these blessed days, following the Sunnah of the Prophet Muhammad (peace and blessings be upon him). The Prophet said, “No spending of a man’s money after maintaining kinship ties is dearer to Allah than shedding blood (of sacrificial animals)” and “No servant turns his sacrificial animal towards the Qibla except that its blood, stomach contents, and wool are placed as rewards in his scale on the Day of Judgment. When the blood falls upon the earth, it is protected by Allah until He gives it to him in full on the Day of Judgment.” (Both hadiths reported by Ibn Abd al-Barr in his book al-Tamhid)

The Prophet (peace and blessings be upon him) also said, “A human does no action from the actions on the day of Nahr more beloved to Allah then spilling blood (of sacrificial animals). On the Day of Judgement, it will appear with its horns, and hair, and hooves, and indeed the blood will be accepted by Allah from where it is received before it even falls upon earth, so let your heart delight in it.” (Reported by at-Tirmidhi)

It is reported in both Sahih al-Bukhari and Muslim from Anas that the Prophet (peace and blessings be upon him) “offered as sacrifices, two horned rams, black and white in color. He slaughtered them with his own hands and mentioned Allah's Name over them and said Takbir and put his foot on their sides.”

    3- Du'a (Supplication):

During the ten days of Dhul-Hijjah and on the Day of Arafah, a day marking the completion of religion, it is highly recommended to do earnest du'a. As reported by Aisha, the Prophet (peace be upon him) said: “There is no day when God sets free more servants from hell than the day of ‘Arafa. He draws near, then praises them (Literally, ‘boasts of them.’) to the angels.” (Narrated by Muslim) At-Tirmidhi narrated that ‘Amr b. Shu'aib, on his father’s authority, quoted his grandfather as saying that the Prophet said, “The best supplication is that on the day of ‘Arafa, and the best thing which I and the prophets before me have said is, ‘There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent’.’’

Du'a is considered the essence of worship, or even the act of worship itself. In addition to the special virtue of the Day of Arafah, the act of making du'a carries significant merit, and there is a hope that du'a made, particularly on this day, is likely to be answered. Therefore, Muslims should devote themselves entirely to asking Allah for their needs on this day, as we are all in great need of Allah's mercy and assistance both as individuals and as Ummah.

    4- Tahleel, Takbeer, and Tahmeed:

Ibn Umar reported that the Prophet (peace be upon him) said: “There are no days that are greater before Allah (SWT) or in which good deeds are more beloved to Him than these ten days, so increase in them your declaration of the oneness of Allah (Tahlil), your exaltation of Him (Takbeer), and your praise of Him (Tahmeed).” (Narrated by Ahmad) Al-Bukhari mentioned that Ibn Umar and Abu Hurairah would go out to the marketplace during the ten days of Dhul-Hijjah, doing Takbeer aloud, and the people would follow them in their suit. Ibn Umar used to make Takbeer throughout these days in Mina, following the prayers, on his bed, in his home, while sitting, and while walking.

There are numerous hadiths underscoring the importance and rewards of Tahmeed. The Prophet (peace be upon him) said: “Two words are light on the tongue, weigh heavily in the balance, and are loved by the Most Merciful One: Subḥānallāhi wa biḥamdih, Subḥānallāhi ‘l-`Aẓīm. (Glorified is Allah and praised is He, Glorified is Allah the Most Great) (Narrated by al-Bukhari and Muslim)

    5- Dhikr (Remembrance of Allah)

Dhikr is one of the most beloved acts of worship for Allah. Many forms of worship were prescribed for it. Allah says, “Who remember Allah while standing or sitting or [lying] on their sides.” (Aal-Imran: 191) Allah has mentioned these days in His Holy Book, saying, “And mention the name of Allah on known days over what He has provided for them of [sacrificial] animals.” (Al-Hajj: 28) Allah has also commanded His servants to honor His sacred rites during these days, stating, “That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.” (Al-Hajj: 32)

    6- Qur'an Recitation

One of the best deeds is the recitation of the Qur'an. A Muslim is encouraged to recite the Qur'an at all times. Allah says, “And recite the Qur'an with measured recitation.” (Al-Muzzammil: 4), and He says: “Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers.” (Al-Baqarah: 121) Given that rewards are multiplied during these blessed days, the reward for reciting the Qur'an is also multiplied. Abdullah ibn Mas'ud reported that the Messenger of Allah (peace be upon him) said, “[Whoever recites a letter] from Allah's Book, then he receives the reward from it, and the reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is a letter and Mim is a letter.” (Reported by Al-Tirmidhi, and authenticated by Al-Albani)

    6- Charity and Acts of Righteousness

Additionally, among the best deeds during these days is charity for the sake of Allah. Allah says, “And spend [in the way of Allah] from what We have provided you before death approaches one of you and he says, 'My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.'” (Al- Munafiqun: 10) Allah also says, “But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers.” (Saba: 39) Additionally, Allah states, “Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.” (Al-Baqarah: 274)

Righteous deeds are countless and are not limited to just seven actions. A Muslim should seek out these deeds and avoid wasting even a minute on trivial matters or worldly pursuits. These are precious, well-known days filled with blessings that cannot be compensated for if missed.

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Hajj is among the best deeds of worship, a way of forgiving sins, and the entry to Jannah, as it cultivates in its performer a deep faith in Allah (SWT). Faith in Allah means knowing Him and submitting completely to His will. This is evident in several aspects: the acts of worship the pilgrim performs, the ethics they adhere to, and the habits they adopt during the Hajj.

How do these acts of worship, ethics, and habits contribute to establishing faith in Allah (SWT)?

Firstly: The Role of the Pilgrim's Acts of Worship in Building Faith:

As for the acts of worship performed by the pilgrim, they diligently adhere to performing all the required rituals without neglecting any. They strive to perform them completely and perfectly, even if they are challenging. They pray in al-Masjid al-Haram, circulate the Kaaba seven times, perform the Sa'i between As-Safa and al-Marwah, stand on the Mount of Arafah, and stone the Jamarat. Each ritual is performed at its designated time and place, and this complete adherence is a precise form of training to achieve the perfect faith.

Moreover, the pilgrim constantly does dhikr (remembrance of Allah) in all their circumstances, continually repeating: “Labbayk-Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna ‘l-ḥamda, wanni`mata, laka wa ‘l-mulk, lā sharīka lak.” (I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner.)

The pilgrim is commanded to remember Allah constantly during the Hajj. Allah says, “But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray. Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful. And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance.” (Al-Baqarah: 198-200)

And Allah says, “And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass - That they may witness benefits for themselves and mention the name of Allah on known days.” (Al-Hajj: 27-28)

Adherence to the remembrance of Allah is a training in faith. Constant remembrance is a sign of a peaceful heart, and the heart is only at peace through faith. Allah says, “Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” (Ar-Ra'd: 28)

Secondly: The Role of Ethics that the Pilgrim Adheres to in Building Faith:

While the acts of worship performed by the pilgrims guide them towards faith, they are also commanded to adhere to manners that instill faith in their hearts. Among these manners are:

1. Abandoning Vile Behaviors: Refraining from obscene speech and wicked deeds, as Allah has commanded during Hajj, “Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.” (Al-Baqarah: 197)

In Sahih al-Bukhari and Sahih Muslim, Abu Huraira reported that the Messenger of Allah (peace be upon him) said: “If anyone performs the pilgrimage for God’s sake without talking immodestly or acting wickedly, he will return [free from sin] as on the day his mother bore him.”

2. Adhering to Good Morals: When Allah commanded the abandonment of vile behaviors in Hajj, He concluded the ayah by commanding the adornment of good morals, saying, “And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.” (Al-Baqarah: 197) Among these good morals that build faith is sincerity to Allah. Allah says, “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth.” (Al-Bayyina: 5)

The pilgrim intends only to please Allah with their Hajj not boasting about it to people. Ibn Majah narrated that Anas bin Malik reported that the Messenger of Allah (peace be upon him) performed Hajj only once and said, “O Allah, a Hajj in which there is no showing off nor reputation sought.”

Other morals in Hajj include patience, as the pilgrim endures the hardships of performing the rituals and the huge crowds, especially with everyone desiring to perform the rituals in the best manner. Hajj also promotes equality among people, without distinctions or boasting. All wear the same unstitched garment, circulate the Kaaba, chant the same Talbiyah, stand on Arafah, throw the Jamarat, and make Sa’i between As-Safa and al-Marwa seven times, with no one being distinguished over another, embodying the beautiful image of equality among believers.

The pilgrim also adopts noble ethics in general, especially the virtue of righteousness, which involves feeding others and speaking kindly. Imam Ahmad narrated that Jabir bin Abdullah reported that the Messenger of Allah (peace be upon him) said, “The righteous Hajj pilgrimage has no reward but Paradise.” Jabir said, “What is its righteousness?” The Prophet said, “To feed the poor and speak kind words.”

The pilgrim maintains these ethics to get closer to Allah the Almighty and to achieve complete faith.

Thirdly: The Role of Customs Adopted by the Pilgrim in Building Faith:

Islam, in the obligation of Hajj, did not leave any behavior of a Muslim unchecked, even those actions performed in their daily lives. It has prescribed a comprehensive system to regulate daily customs. For instance, it was customary for a man to be intimate with his wife whenever he desired, to hunt birds whenever possible and eat them, to cut tree branches whenever needed, and to kill insects if they appeared in front of him, etc.

However, Islam wanted to regulate the Muslim even in their customs, preventing them from taking these actions so that they would become accustomed to adhering to what had been legislated, even in ordinary matters. If a Muslim does so, faith will grow in their heart and flourish, maintaining consistency in all aspects of their life.  The prohibition of intimacy while in the state of ihram is evidenced by Allah's words: “Hajj is (during) well-known months, so whoever has made Hajj obligatory upon himself therein (by entering the state of ihram), there is (to be for him) no sexual relations and no disobedience and no disputing during Hajj.” (Al-Baqarah: 197) Scholars agree that “rafath” here means sexual relations.

As for the prohibition of hunting land animals, such as birds and others, it is evidenced by Allah's words: “O you who have believed, do not kill game while you are in the state of ihram.” (Al-Ma'idah: 95), and: “Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihram. And fear Allah to whom you will be gathered.” (Al-Ma'idah: 96)

As for cutting down the trees, it is mentioned in Sahih al-Bukhari and Sahih Muslim that Abdullah ibn Abbas narrated that the Messenger of Allah (peace and blessings be upon him) said about the Sacred Land: “God made this town sacred on the day He created the heavens and the earth, so it is sacred by the sacredness conferred on it by God till the day of resurrection. Fighting in it has not been lawful to anyone before me and it has been made lawful for me only during one hour on one day, so it is sacred by the sacredness conferred on it by God till the day of resurrection. Its thorns are not to be cut, its game is not to be molested, things dropped are to be picked up only by one who publicly announces it, and its fresh herbage is not to be cut.” This means that we should not cut any trees, whether small or large, disturb the game, or pick up anything we find except to identify it.

This is an invitation to complete discipline in its highest form, so that the Muslims adhere to the divine methodology in all aspects of their lives. They do not speak except with what pleases Allah, nor act except with what pleases Him, thereby becoming submissive and surrendering to Allah (SWT). This is the level of faith that a Muslim seeks to achieve through performing the Hajj.

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Allah (SWT) has mandated the worship of Hajj upon His believers, which is the fifth pillar of Islam. Allah says, “And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way.” (Aal-Imran: 97) Imam Muslim narrated in his Sahih that the Prophet Muhammad (peace be upon him) 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 (ﷺ) remained silent till the man repeated it thrice. Then he (ﷺ) said, “Had I replied in the affirmative, it would have surely become obligatory, and you would not have been able to fulfill it.” From this Hadith, we understand that the wisdom behind making Hajj obligatory once in a lifetime is an ease from Allah upon His servants and not to cause them hardship. Allah says, “Indeed Allah is, to the people, Kind and Merciful.” (Al-Baqarah: 143)

Hajj is among the most physically exhausting acts of worship and the most expensive ones. It contains most of the heart, body, and psychological worship rituals. Therefore, performing the righteous Hajj carries immense reward. Both Al-Bukhari and Muslim narrated that Abu Huraira reported that the Messenger of Allah (peace be upon him) 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.”

Hajj: A Comprehensive Worship

Hajj holds a unique status among the five pillars of Islam. It is sufficient to perform Hajj once in a lifetime, as it includes all acts of worship:

• It involves the worship of pure Tawheed (monotheism), declaring it to the world as Muslims from all over the world with hearts devoted solely to seeking Allah’s pleasure. Imam Muslim narrated that Jabir ibn Abdullah Al-Tuwaeel said regarding the description of the Hajj of the Prophet Muhammad (peace be upon him), “then raised his voice, declaring Allah’s unity and saying: 'Labbayk (I am at thy service), O Allah, Labbayk, Labbayk, You have no partner; praise and grace are Thine and the Dominion. You have no partner.'”
• It involves dhikr (remembrance of Allah), the most beloved form of worship. Allah says, “And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.” (Al-Baqarah: 203)
• Hajj is jihad for women. `Aisha, (the mother of the faithful believers), narrated: I said, “O Allah's Messenger (ﷺ)! We consider Jihad as the best deed, should we not then go for Jihad?” The Prophet (ﷺ) said, “The best Jihad (for women) is Hajj Mabrur.” (Sahih Al-Bukhari).
• Hajj encompasses all forms of worship, including Salah, dhikr, spending, fasting, sacrificial slaughter for the sake of Allah, good manners, and other acts of worship related to the heart.
• It brings both material and spiritual benefits, as stated by Allah (SWT), “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.” (Al-Hajj: 28)

Scholars Opinions on the Sufficiency of Performing Hajj Once in a Lifetime

Sheikh Yusuf al-Qaradawi has a view on the issue of Hajj being obligatory once in a lifetime. He says: Hajj is a unique worship because it involves physical and financial aspects. Salah and fasting are physical acts of worship, while Zakah is a financial one. Hajj combines both physical and financial aspects, as a person exerts physical effort and also spends money due to travel expenses. Therefore, we see that the Hajj is the obligation where Allah mentioned the ability, “And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way.” (Aal-Imran: 97)

The Prophet Muhammad (peace be upon him) said when mentioning the five pillars of Islam, “Whoever can bear the way.” This is because every individual is capable of performing Salah or fasting, but not everyone is capable of going to Hajj. Thus, out of Allah's mercy, He made it obligatory only once in a lifetime, for Allah does not want to burden His servants beyond their capability, as the obligation in Islam is according to each individual’s ability. As stated in the Quran, “Allah does not charge a soul except [with that within] its capacity.” (Al-Baqarah: 286) ⁽¹⁾

Regarding the question of whether it is preferable to perform Hajj and Umrah repeatedly or to perform them once and donate money instead, Sheikh Muhammad Salih Al-Munajjid responds: As for the obligation, Hajj is only obligatory once in a lifetime. Abu Hurairah reported: Allah's Messenger (ﷺ) addressed us and said: O people, Allah has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of Allah, (is it to be performed) every year? He (the Holy Prophet) kept quiet, and he repeated (these words) thrice, whereupon Allah's Messenger (ﷺ) said: If I were to say “Yes,” it would become obligatory (for you to perform it every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were destroyed because of excessive questioning, and their opposition to their apostles. So when I command you to do anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it. (Reported by Muslim, 1337)

Ibn Abbas said: Aqra' ibn Habis asked the Prophet (ﷺ) saying: “Messenger of Allah hajj is to be performed annually or only once?” He replied: “Only once, and if anyone performs it more often, he performs a supererogatory act.” (Narrated by Abu Dawood (1721) and authenticated by Al-Albani)

As for preference, the more a Muslim performs Hajj, the better, even if they are able to do it every year. There are numerous encouragements regarding performing Hajj frequently. Abu Hurairah reported: God’s messenger was asked what action was most excellent and replied that it was faith in God and His messenger. He was asked what came next and replied that it was jihad in God’s path. He was asked what came next and replied that it was a pilgrimage which was accepted. (Narrated by Al-Bukhari and Muslim). Abu Hurairah also reported: The Prophet (peace be upon him) 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.” (Narrated by Al-Bukhari and Muslim). Abdullah Ibn Mas'ud reported God’s messenger as saying, “Make the hajj and the ‘umra follow one another closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and a hajja which is accepted gets no less a reward than paradise.” (Reported by Tirmidhi (810), Nasa'i (2631), and authenticated by Al-Albani (1200)).

Hajj is one of the acts of worship that carries mysteries beyond human comprehension. Allah has ordained it for reasons, some of which are apparent to us, while others remain beyond our understanding. However, what is imperative, whether we comprehend them or not, is to submit to the commands of Allah and execute His orders, believing that they are beneficial for humans in this world and the Hereafter.

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• Taken from one of the episodes of the “Islam and Life” program on the Al-Jazeera channel and on the page of the Sheikh, may Allah have mercy on him.

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Allah (SWT) says, “Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.” (Al-Baqarah: 158) The Sa'i (walking back and forth) between as-Safa and al-Marwah is a ritual ordained by Allah the Almighty in Hajj and Umrah, obliging Muslims to honor it in their hearts. Hajj and Umrah contain numerous lessons and teachings as a guide and beacon in life for Muslims to learn from. Here, you walk between two hills; there, you climb a mountain; here, you kiss the Black Stone; and there, you throw a stone. Some of these acts have clear purposes, while others are hidden, only known to Allah, and we worship Him by performing them with absolute obedience without seeking to understand or question them. We obey and surrender our hearts, minds, and bodies to Allah (SWT) willingly and sincerely.

Among the rituals that Allah has decreed upon Muslims in Hajj and Umrah is the Sa'i.

What is the origin of the Sa'i? And what lessons can be learned from it?

Hajar (peace be upon her) and the Sa'i

A second wife, married to the Prophet Ibrahim (peace be upon him) in his old age after he had no children with his first wife. Then he is blessed with a child who is still an infant. How dear would she be to his heart? How cherished would she be to him? How closely would he stay by her side to ensure the well-being of the son for whom he had waited for so many years?

The Prophet Ibrahim fully submitted to the will of his Lord, and filled with these emotions as he took his wife to an unknown destination. Where? To the depths of a desert with no water, no provisions, and no people. His believing wife, Hajar, who is also fully submitted to the will of her Lord, accompanies him. She walks with him to where Allah wants, assured by the faith in her heart—not shackled by earthly concerns or even her husband's longing for their awaited son. She is bound to the Almighty, who she trusts will never forsake her.

The desert is vast, the heat is intense, and the rugged path is devoid of any humans. They reach their destination, and Ibrahim prepares to leave.

What did Hajar do to deserve such a fate? Some say it was due to the jealousy of her co-wife, Sarah, causing her to be sent away. But no, it was due to a divine purpose ordained by Allah to have this special status, creating a ritual for the nation to worship until the end of time. To teach the world, through this weak woman, that when faith takes root in the heart, the actions of a woman can become acts of worship for the entire nation.

Ibrahim turns to leave them with only a small amount of provisions and water. No matter how much it is, it is still little. It is only what a man, even a prophet, can carry. How long will it last? A few days, perhaps. But it’s just days, and it will soon run out in a desert surrounded by mountains on all sides, emitting nothing but the stinging heat of the sun from its barren ground. There are no trees for shade, no springs to ensure their survival for even a few more days, and no known paths where people might pass to save them if she nears the brink of starvation or if her son approaches a certain death from thirst.

Ibrahim (peace be upon him) turned his back and left. Was he sorrowful? Was his heart broken for his only child? Did he think of turning back to hold his son close and take him back with him? Was he a heartbroken father or a believer fully surrendered to the will of his Lord, confident in His wisdom and mercy?

And what about Hajar’s feelings as a mother? Did she resent being the wife of a prophet? Did she fear for her son amidst the animals of the desert? Did she blame her husband, the bearer of a divine message, accusing him of being heartless and merciless for leaving his wife and child in the heart of the desert? Did she cling to him to prevent his departure? Did she throw accusations at him, raise her voice, cry, and break down? If she had done so, no one would have blamed her. She wasn't just any woman; she was a mother with an infant she would die for without a second thought. But she didn’t do any of that; she only sought reassurance.

The Barren Desert Became the Mother of All Cities!

Ibn 'Abbas (May Allah be pleased with them) reported:

Ibrahim (ﷺ) brought his wife and her son Isma'il (ﷺ), while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma'il's mother followed him saying: “O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her. Then she asked him: “Has Allah commanded you to do so?” He said: “Yes.” She said: “Then He will not neglect us.” She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka'bah, raised his both hands and supplicated: “O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.” (14:37).

Isma'il's mother went on suckling Isma'il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma'il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times.” Ibn 'Abbas further related: The Prophet (ﷺ) said, “This is the source of the tradition of the Sa'y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: 'Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: 'O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water- skin with water with her hands, and the water was flowing out until she had scooped some of it.” The Prophet (ﷺ) further said, “May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth.” The Prophet (ﷺ) further added, “Then she drank (water) and suckled her child. The angel said to her: 'Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada', in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: 'This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water.” The Prophet (ﷺ) added, “Isma'il's mother was sitting near the water. They asked her: 'Do you allow us to stay with you?' She replied: 'Yes, but you will have no right to possess the water.' They agreed to that.” The Prophet (ﷺ) further said, “Isma'il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma'il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage…” (Narrated by Al-Bukhari)

Hagar Taught Us:

• Trust in Allah: Humans often measure things by their limited capacities. Few people attribute every action to the power of Allah the Almighty. The enemy's arsenal might be vast, but Allah's power is greater. The task may seem daunting, but it is easy for Allah. Hajar only wanted to know that it was Allah's will, not Ibrahim's, and she felt reassured. With absolute faith, she said, “Then He will not neglect us.” As a result, Allah brought forth the water of Zamzam and immortalized her striving. Had she panicked and fallen apart, we wouldn’t have enjoyed the blessings of Zamzam water today. Thus, the Prophet Muhammad (peace be upon him) said in another narration by al-Bukhari, “A blessing due to the prayer of Ibrahim.”
• Tawakkul (reliance) upon Allah: Couldn’t Allah have caused the Zamzam well to spring forth without the hardship and effort of the weak, nursing mother walking seven laps between the hills of as-Safa and al-Marwah? Of course, He could. So, what is the wisdom behind that effort? It is to teach the Ummah that tawakkul, faith, and trust in Allah require effort, no matter the level of your faith. You must take action while your heart remains connected to the Lord of all causes. Fulfill Allah's laws by planting the earth to await the fruits with reliance upon Him. Carry your weapon and strive to raise the banner of Allah with the assurance that He will grant you victory. There is neither victory for the slack nor provision for the lazy. You must exert all effort, but it is Allah alone who rewards your efforts with success and prosperity.

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The General Secretariat of the International European Competition of the Meshihat of the Islamic Community of Croatia organized its second round of the International Competition for senior Quran memorizers in May this year, marking the anniversary of the Islamic Cultural Center opening in the city of Rijeka.

The competition was held in cooperation with the Ministry of Awqaf and Islamic Affairs of the State of Qatar and with the participation of contestants from 16 countries, including Bosnia and Herzegovina, North Macedonia, Kuwait, Morocco, Turkey, France, Sweden, Italy, Bangladesh, Lebanon, Tunisia, Finland, Australia, Afghanistan, Pakistan, and Germany.

The judging panel of the competition was chaired by Sheikh Aziz Alili from Croatia, with members including Sheikh Hafiz Osman Shahin from Turkey and Sheikh Mohammad Fahd Kharouf from Syria.

The activities of the competition began with the Quran at the Islamic Cultural Center in Rijeka, followed by the screening of a documentary about the competition in its first round, then a welcoming speech by the General Imam of the Islamic Cultural Center in Rijeka, followed by a speech by the Mufti of Croatia, Dr. Aziz Hasanović, who welcomed the guests, including ambassadors of countries, and the contestants.

After the tests held over two days, the winners were announced during the closing ceremony, where the General Secretary of the General Secretariat of the Competition, Dr. Khalid Yassin, delivered a welcoming speech to the attendees and spoke about the International European Competition for Quran Memorizers for those aged 35, congratulating the top in the competition and considering all participants winners of the blessings of the Quran.

Ahmad Al-Hasnawi from France won first place, while Muhammad Maalan from Sweden came in second place, and Abdul Qadir Mohamed Abdullah from Australia came in third place.

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