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.

-------------------------------------------------------------

(1) Sahih Muslim.

(2) Agreed upon.

(3) Sahih Muslim.

(4) Sahih Muslim.

(5) Sahih Al-Bukhari.

(6) Agreed upon.

Read the Article in Arabic

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.

-------------------------------------------------------------

Read the Article in Arabic

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.

-------------------------------------------------------------

Read the Article in Arabic

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.

-------------------------------------------------------------

• 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.

Read the Article in Arabic

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.

-------------------------------------------------------------

Read the Article in Arabic

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.

-------------------------------------------------------------

Read the Article in Arabic

There is a great resemblance between the “Hagia Sophia” Mosque and the “Kariye” Mosque in Istanbul, as both have undergone important transformations. They were both built as churches, then converted into mosques, then museums, and now mosques again. However, many people are not familiar with the “Kariye” Mosque.

“Kariye” Mosque is located in the Fatih district of Istanbul. It was officially reopened by Turkish President Recep Tayyip Erdoğan on Monday, May 6, 2024, after being used as a museum and warehouse for about 75 years.

Historically, the “Kariye” Mosque in Istanbul dates back to 534 AD, during the Byzantine rule of Constantinople, when it was built as a church. It was initially known as the Church of “Chora” or the Church of the “Holy Saviour.”

From Church to Mosque

However, in the early 16th century AD, specifically after the conquest of Constantinople in 1453, about 50 years later, Atik Ali Pasha, the vizier of Sultan Bayezid II, issued a decree to convert the building into a mosque.

Yet, in 1945, the Turkish government at the time decided to convert the mosque into a museum and allocated it to the Ministry of Education.

In 2019, the Turkish Council of State (the highest administrative court in the country) decided to annul the decision of 1945, considering the building to be part of the endowments of the Ottoman Caliphate.

Following that, a decree was issued by President Erdogan in 2020 to reopen the “Kariye” Mosque for prayer and transfer its administration to the Directorate of Religious Affairs.

https://twitter.com/i/status/1787552141558587545

https://twitter.com/i/status/1787440859987767783

-------------------------------------------------------------

Read the Article in Arabic

The migration to the West has increased, leading to the formation of Arab and Islamic communities within those Western societies, where there is no Islamic judicial system governed by Islamic Sharia. Some Muslim women find themselves separated from their husbands and are forced to resort to Positive laws.

But, what is the legitimacy of resorting to Positive laws, especially in divorce cases?

To clarify this challenging issue, we present the fatwa of Sheikh Muhammad Taqi Usmani ⁽¹⁾ on this matter, along with some other fatwas:

Firstly, the ruling on the dissolution of a Muslim woman’s marriage by a non-Muslim judge:

Sheikh Muhammad Taqi Usmani believes that the dissolution of the marriage contract in this case is not considered valid according to Islamic Sharia. This is derived from the ayah: “And never will Allah give the disbelievers over the believers a way [to overcome them].” (An-Nisa: 141) and “O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case?” (An-Nisa: 144). Imam Abu Bakr al-Jassas commented on this ayah: “The ayah implies a prohibition on seeking help from disbelievers, relying on them, resorting to them, and trusting them, indicating that a disbeliever does not deserve authority over a Muslim in any way.” ⁽²⁾ In the “al-Majmu' Sharh al-Muhadhab” book, it is mentioned that the judge cannot be a disbeliever, hypocrite, slave, or little. According to Ibn Qudamah, “A judge cannot be appointed unless he is a mature, sane, Muslim, free, and righteous.” ⁽³⁾

This means that the conditions of testimony—Islam, sanity, and maturity—are necessary to be appointed as a judge and for the validity of his ruling thereafter. Therefore, it is not permissible for a Muslim woman to resort to the courts of non-Muslims to dissolve her marriage. If she does so, the marriage is not considered dissolved in Islamic Sharia.

Secondly, ruling on the dissolution of marriage by Muslim centers:

Accordingly, is it permissible for Islamic centers in non-Muslim communities to act as Sharia judges in dissolving marriages for valid religious reasons? Sheikh Usmani answers that mainly the marriage contract is in the husband's hands. Therefore, it is not permissible for a woman to divorce herself or dissolve her marriage with her husband under normal circumstances. However, there are situations in which she may resort to a Sharia judge, who may then dissolve her marriage through his general authority. This is due to well-known reasons, with some differences among scholars. These reasons include the husband being missing, impotent, insane, doesn’t provide for his wife, or harms her in an unbearable way. According to the Hanafi, Shafi'i, and Hanbali schools of thought, dissolution can be done by a Sharia judge. 

As for the Maliki school of thought, they argue that the Muslim collective can act as a substitute for a Sharia judge in resolving disputes between Muslims in cases where there is no Sharia judge.

The scholar al-Disuqi states: “Know that the righteous Muslims act as a judge in such cases and in every matter where reaching a judge is difficult or because the judge is unrighteous.” This indicates that the Muslim collective acts as a judge, not only in non-Muslim countries where there is no Sharia judge but also in Muslim countries where there is a Muslim judge who is not righteous.

As for the opinion of the European Council for Fatwa and Research, it states on its official page regarding divorce by a non-Muslim judge: “Originally Muslim should resort to a Muslim Judge or any acting Muslim judge. But there is no Muslim judge in the non-Muslim countries.  Consequently whoever inters into marriage contract according to the laws of these countries should carry out the divorce judged by a non-Muslim judge as entering into marriage contract according to non-Muslim laws means implicitly accepting the results one of which is that divorce can only be carried out by judge.  According to the majority, this can be considered general authorization, even if it is not explicitly expressed.  The jurisprudential sentences judged by non-Muslim judge should be carried out for the sake of public interest and to avoid chaos and disorder.”

We conclude with another fatwa on this matter by Sheikh Yusuf al-Qaradawi, in response to a question about a woman living in England who wants a divorce, on the program “al-Shariʿa wa-l-Ḥayah” (The Sharia and Life) on the Al-Jazeera channel: “She resorts to arbitration by two arbitrators from each her and her husband’s people or to an Islamic center or Islamic community, and their ruling is binding, and if not, the judgment of a non-Muslim judge is executed; otherwise, we have left women to be judged by men, oppressing them with no hope or solution.”

Thirdly, conditions for Muslims acting as judges in non-Muslim countries:

According to the Maliki school of thought and those contemporary scholars who concur, Sheikh Usmani believes that Islamic centers in non-Muslim countries should act as a collective to perform this duty. However, they must adhere to all necessary conditions for their judgments to be accepted from a Sharia perspective. Based on what the Maliki jurists have mentioned, these conditions can be summarized as follows:  Top of Form

• Number of Muslims: Scholars of the Maliki school have varied on the minimum number of individuals constituting the group acting as a judge. Some have argued that the minimum number of members of the group should be three men. Sheikh Muhammad 'Ilish stated, “The term 'group' implies that one person is not sufficient, and likewise two.” ⁽⁵⁾ Others have mentioned that the minimum number of the group could be two. Al-Dardir in the “Al Sharh Al Kabeer” book stated, “By the Muslim community, he meant two righteous individuals or more.” It is preferable that the number of the group does not fall below three to avoid variations in opinions, and because when righteousness is lacking, the number should be increased, even if some argue for the sufficiency of one or two individuals.
• The Muslim Community Characteristics: As for the qualifications of the members of the Muslim collective, the Maliki jurists have only mentioned righteousness as a requirement. They have not stipulated that the group must always consist of scholars. However, it is reasonable to assume that this group must have knowledge of the Sharia rulings related to the case they are handling. For example, if the group is ruling in marriage, they must be knowledgeable about the Sharia reasons for divorce, proving methods, and related matters. Therefore, it is highly appropriate for this group to consist of Sharia scholars. If the required number of scholars is not available, at least one member should be a scholar, and all members should learn the necessary Sharia rulings under the supervision of trustworthy scholars, or they should not issue judgments without consulting jurists.
• Action in Case of Disagreement: If the group consists of three men, is it permissible for its judgment to be issued by majority rule? Maliki jurists did not address this issue, but it appears from their statements that the judgment of the Muslim collective is only valid with the agreement of its members. Al-Baji stated, “If the group agreed on a ruling and decreed it, then it is valid,” and ibn Kinanah in “Al-Majmu'ah” also said it. This is because “if they agree on a judgment issued by two men or more, they are not obliged to follow one man's judgment over another.” ⁽⁶⁾

• Authority of the Muslim Collective in dissolving marriage: In light of the above, the correct conclusion for non-Muslim women seeking dissolution of their marriage in a non-Muslim country is to resort to a group appointed for this purpose by scholars and Islamic centers in that country. This group should undertake all necessary Sharia procedures in this regard. After taking the necessary steps to ensure that there is a legitimate reason justifying this dissolution, it is permissible for them to dissolve it, for the woman to be granted a divorce on behalf of her husband, or for the death of the husband to be adjudged in case of his disappearance, as explained in the books of Fiqh. Their judgment is considered valid from a Sharia perspective. After the annulment of her marriage by the Muslim collective, it is permissible for the woman to marry another man after the passing of her Iddah (the period of waiting) and after the dissolution becomes valid legally. It is also permissible for her to bring her case to the courts of that country to obtain a divorce or dissolution. This is not because this legal procedure is considered valid in Sharia, but rather to avoid problems that may arise if her legal right to dissolve her marriage is not recognized. And Allah knows best.

-------------------------------------------------------------

(1) He is Muhammad bin Taqi bin Muhammad Shafi'i bin Muhammad Yasin Ali, one of the scholars of Sunni Islam. He was born in 1943 in the village of Deoband in the Saharanpur district of India, in a household known for knowledge. His father, Sheikh Mufti Muhammad Shafi', taught and issued fatwas there for 12 years. He attended Darul Uloom, the school established by his father, where he received education in Persian and Urdu.

(2) “Ahkam al-Quran” by al-Jassas, (2/291), Lahore edition.

(3) “Al-Mughni” by Ibn Qudama.

(4) Footnote by Al-Dasuqi of the “Al-Sharh Al-Kabeer” book, (2/519), under the chapter on maintenance.

(5) “Minh al-Jalil” by Sheikh 'Ilish, (2/385).

(6) “Al-Muntaqa” by al-Baji, (5/227).

Read the Article in Arabic