By Zahra

The Virtues of the first 10 days of Dhul Hijjah ((the last month of the Islamic calendar and the month of pilgrimage)) :

1. Ahadith (narrations) of the Prophet ﷺ (peace be upon him):

قال النبي –صلى الله عليه وسلم-( مامن أيام العمل الصالح فيها أحب إلى الله من هذه الأيام قالوا يا رسول الله : ولا الجهاد في سبيل الله قال ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشئ) رواه البخاري

The Prophet ﷺ said: “There are no days in which good deeds are more beloved to Allah than during these days. The Sahaba said: O Rasul Allah [Messenger of God], not even jihad in the path of Allah? He ﷺ said: Not even jihad in the path of Allah except for the man who goes out in the path of Allah with his life and his wealth and returns with neither of them.”

وقال ( أفضل أيام الدنيا أيام العشر) رواه البزار وصححه الالبانى.

And he ﷺ said: “The best days of this world are these ten.”

2. Allah swears by these 10 days in the Qur’an:

قول الله تعالى: ((وَالْفَجْرِ، وَلَيَالٍ عَشْرٍ)) سورة الفجر (1-2)، قال ابن كثير رحمه الله: المراد بها عشر ذي الحجة

Allah subhanahu wa ta`ala (exalted is He) says: “By the dawn, and by the 10 nights,” [Qur’an, 89:1-2]. Ibn ‘Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul Hijjah. Ibn Katheer said: “This is the correct opinion.”

قال تعالى: ((وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ)) سورة الحج(28)، قال ابن عباس: أيام العشر

Allah says: “…and mention the name of Allah on appointed days,” [Qur’an, 22:28]. Ibn ‘Abbas said these are the ten days.

3. These ten days are better than Ramadan:

قال المحققون من أهل العلم: أيام عشر ذي الحجة أفضل الأيام، وليالي العشر الأواخر من رمضان أفضل الليالي.

Most scholars adopt the opinion that these days are better than the last ten days of Ramadan. However, what holds the last ten days of Ramadan at a higher status is the Night of Power (Laylat ul-Qadr) which is equivalent to one thousand months (83.33 years).

تضاعف فيها الحسنات قال ابن عباس”: العمل فيهن بسبعمائة ضعف”

The rewards are multiplied in these days. Ibn ‘Abbas said: “(The reward for good) deeds are multiplied seven hundred times in these days.”

قال الاوزاعى: “بلغني أن العمل في أيام العشر كقدر غزوة في سبيل الله يصام نهارها ويحرس ليلها إلا أن يختص امرء بشهادة”

Al Awzaa’i said: “I was informed that good deeds during the ten days are the equivalent (in reward) to a battle in the path of Allah, in which the day is spent in fasting and the night in safeguarding, except if one is bestowed with martyrdom.”

In Ramadan, doing good deeds and struggling in worship, especially during the last ten nights, is easier than during these days for a few reasons. Firstly, the atmosphere of the month of Ramadan, whether culturally, spiritually, or traditionally, makes it easier to focus and strive. Secondly, the shayateen (devils) are chained. So, to get that drive and direction we had in Ramadan is much harder when we have most likely fallen out of “Ramadan mode.” However, since the `ibada (worship) is more difficult, the reward is greater. So let’s keep this in mind and get ready to really work hard.

The Plan of Action for these 10 days:

1. Really feel this blessing and realize that it is an opportunity of a lifetime, because none of us know if we will witness these 10 days again.

كان خالد بن معدان يقول( إذا فتح لأحدكم باب للخير فليسرع فاءنه لا يدرى متى يغلق عنه

Khalid bin Mi`dan used to say: “If the door for good is opened for one of you, then rush (to take advantage) because you don’t know when it will close.”

2. Have high aspirations in your worship and use the examples of the ijtihad (diligence) of the saliheen (righteous) as motivation.

3. Take advantage of the opportunities to get the reward of Hajj (pilgrimage to Mecca) while being elsewhere.

قال-صلى الله عليه وسلم-( من صلى الفجر في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة تامة تامة تامة

The Prophet ﷺ said: “Whoever prays fajr [the pre-dawn prayer] in congregation and then sits in remembrance of Allah until the sun rises, then prays two rak`aat [units of prayer], he has the full reward of Hajj and `umrah (the lesser pilgrimage).”

4. Perfect the fara’idh (obligatory actions):

Often times we become busy trying to do extra deeds, but neglect the fact that perhaps maybe what is obligatory upon us is not at the level it should be. There is no way for a person to become close to Allah (swt) other than through the obligatory actions, as is apparent in the famous hadith qudsi (sacred narration) in which Allah (swt) says: “My servant does not become closer to me by anything more beloved to me than what I have obligated upon him.”

Reasonable Goals:

1. Khatm (Complete Recitation) of Qur’an:

It is equivalent to more than half a million hasanaat (good deeds) during these days. Let’s try to complete the recitation of the Qur’an during these days, ending by `Asr (the afternoon prayer) time on the day of `Arafah (the ninth day of Dhul-Hijjah) and spending from `Asr to Magrhib (the post-sunset prayer) in du`a’ (supplication).

2. Qiyam al-Layl (Late Night Prayer):

Rasulallah (the Messenger of God) ﷺ said: “Whoever stands in prayer, reciting 1,000 verses, is written among the muqantareen.” A qintar (the root of muqantareen) is equal to 70,000 dinar. The recitation of the last two ajzaa’ (parts) of the Qur’an is equivalent to 1,000 verses.

3. Extra Salah (Prayer) During the Day:

The Prophet ﷺ said: “There is not a Muslim who prays twelve rak`aat per day, other than the obligatory prayers, except that a palace is built for him in paradise.”

4. Dhikr: The best form of worship to do in these ten days as apparent in the hadith (narration):

Ibn `Umar said that the Messenger of Allah ﷺ said, “There is no day more honorable in Allah ‘s sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil [‘There is no deity worthy of worship but Allah: La ilaha illAllah‘], takbir [‘Allah is the greatest: Allahu akbar‘] and tahmid [‘All praise is due to Allah: alhumdulillah‘] a lot.” [Ahmad, 7/224]

The Messenger of Allah ﷺ said, “The best du`a’ is du`a’ on the day of `Arafah, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ [La ilaha illa’llah, wahdahu la sharika lah].” [Muwatta, Malik].

7. Reviving the Sunnah of Takbir [‘Allahu Akbar‘]:

Ibn `Umar and Abu Hurairah radi allahu `anhu (may God be pleases with him) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting takbir, and the people would recite takbir when they heard them.

8. Fasting:

The reward of fasting is great, so imagine how much that reward would be multiplied in these days. If one can’t fast all of the 9 days, then at least on the day of `Arafah as it is the greatest day.

Abu Qatadah reported that the Messenger of Allah ﷺ said, “Fasting on the day of ‘Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of `Ashura is an expiation for the year preceding it.” [This is related by “the group,” except for al-Bukhari and at-Tirmidhi.]

The Prophet ﷺ said “There is no day that Allah will free people more than the day of `Arafah.”

`Ali (ra) used to advise people to say, “O Allah, free my neck from the fire,” on the day of `Arafah.

9. Du`a’:

Especially on the day of `Arafah, but also at anytime. Keep in mind the times where du`a’ is more likely to be accepted and ask during those times.

• The last third of the night
• Between the adhaan and iqaamah
• During the rain
• In sujood
• On Friday
• While fasting

10. Sadaqa (Charity):

Give sadaqa during these days, since the reward is multiplied tremendously.

11. Tawbah (Asking for Forgiveness):

Continually renew repentance.

12. Establish Ikhlas (Sincerity) in `ibada (Worship).

13. Check and renew intentions at all times.

The Day of `Eid

On the greatest day, remained focused as it is still part of the first 10 days which are the best days of the year! Try not to get too caught up in celebrating that you stop doing the worship that you were doing the first 9 days.

The day of ‘Eid is a day for visiting family and performing the sacrifice for one who is able.

This article was first published on October 24, 2011.

Tuesday (September 15th) is the first day of the month known as Dhul-Hijjah. Our hearts and prayers are with those undertaking the difficult pilgrimage during these days. For those of us who are not performing the Hajj, there are still many ways to make the most of this blessed time!

Virtues of the first 10 Days of Dhul-Hijjah

How many times have we heard Surat Al-Fajr recited, be it in our homes, while memorizing, or in the mosque? As a shorter surah, it may be a frequent part of our prayers, but taking the time to reflect on even a part of the first verse reveals a treasure of meaning. In the first two ayahs (verses) of Surat Al-Fajr, Allah says:

“By the dawn; And [by] the ten nights.” (89:1-2)

According to scholars of the Qur’an, the days mentioned as significant enough for Allah to swear by them are the first ten days of Dhul-Hijjah.

Describing how these ten days are among the best, the Prophet (peace and blessings of Allah be upon him) said: “There are no days on which righteous deeds are more beloved to Allah than these ten days.” They said: “Not even jihad for the sake of Allah?” He said: “Not even jihad for the sake of Allah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” [Bukhari, 2/457]

The Prophet (peace be upon him) also said: “There is no deed that is better before Allah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” He was asked: “Not even jihad for the sake of Allah?” He said: “Not even jihad for the sake of Allah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” [Al-Daarimi, 1/357]

Thus, the ten days are better than all other days of the year, with no exception, even the last ten days of Ramadan. (The last ten nights of Ramadan, however, are understood to be better than the nights of Dhul-Hijjah, because they include Laylat al-Qadr (the night of power), which is better than a thousand months. (Qur’an 97:3)

Therefore, whoever is not able to go to Hajj should use this blessed time to complete even more righteous deeds than usual. These can include anything such as giving charity, honouring one’s parents, upholding the ties of kinship, and enjoining what is good and forbidding what is evil. Fasting and remembrance are particularly recommended:

1. Fasting Nine days, especially on the Day of ‘Arafah

It is Sunnah for the Muslim to fast on the first nine days of Dhul-Hijjah, because fasting is one of the best of deeds. In a hadith qudsi, Allah says: “All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” [Bukhari, 1805]

The Prophet (peace be upon him) used to fast on the first nine days of Dhul-Hijjah. The Prophet (peace be upon him) said, “The Prophet used to fast on the first nine days of Dhul-Hijjah and the day of Ashura, and three days each month, the first Monday of the month and two Thursdays.” [Abu Dawood, 2/462]

The ten days of Dhul-Hijjah include Yawm al-`Arafah (the Day of `Arafah), on which Allah perfected His Religion. The Prophet (peace be upon him) said: “Fasting the day of `Arafah expiates the sins of two years: the past one and the coming one. And fasting the day of Ashura expiates the sins of the past year.” [Muslim]

2. Remembrance

It is Sunnah to recite remembrances known as the takbeer, tahmeed, tahleel, and tasbeeh during the first ten days of Dhul-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allah:

• Takbeer: Allahu akbar (God is most great)
• Tahmeed: Al-hamdu Lillah (All praises be to God)
• Tahleel: Laa ilaha ill-Allah (There is no god but Allah)
• Tasbeeh: Subhaan-Allah (Glory be to God),

The Prophet (peace be upon him) explained how, “There are no days that are greater before Allah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” [Ahmad, 7/224]

While there are different versions, the takbeer can also be recited as follows:

Allahu akbar, Allahu akbar, laa ilaaha ill-Allah, Allahu akbar, wa Lillaah il-hamd.

Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise.

The compilation of Hadiths and content used for this article can be found at:
http://islamqa.com/index.php?ref=49042&ln=eng&txt=Ðí%20ÇáÍÌÉ
http://islamqa.com/index.php?ref=1699&ln=eng&txt=dhul%20hijjah

By Umm Ameen

Alhamdulillah (praise be to God) my husband and I were blessed with the opportunity to perform Hajj in 2014.  Deciding to go to Hajj was one of the most difficult decisions I ever had to make since becoming a mother. As a homeschooler and protective mother who is a firm believer in attachment parenting, family and friends were shocked when I shared our Hajj plans. A dear, genuinely concerned friend asked, “How do you expect to leave your baby for so long during Hajj when you couldn’t even leave her with me for three minutes without worrying so much?” My response: “When I left her with you to quickly run to my car, I wasn’t leaving her for the sake of Allah subhanahu wa ta`ala (exalted is He).” As I uttered these words, I shook inside with gratitude toward Allah for guiding me to that realization at that specific moment. Another friend encouragingly reminded me that I am going for my children and was not depriving them in any way. Now that I’ve returned from the amazing journey, I realize that performing Hajj while leaving my little children at home was the best thing I’ve ever done for them. Please pray that Allah (swt) accepts my Hajj and invites me again and again.

I’d like to share some ideas that helped my children before and during my journey. I pray that these ideas will inspire, encourage, and give hope to other mothers contemplating Hajj insha’Allah (God willing).

1. Make du`a’, du`a’, and more du`a’ (supplication) for your children and for Allah to make the separation easy on them and you. Since the inception of our Hajj plans (at least 8 months before Hajj 2014), I started asking Allah (swt) to guide me towards making a decision that was the most pleasing to Him and the best for my deen (religion), dunya (worldly life), and akhirah (hereafter). I performed istikharah (a specific prayer and supplication asking God for guidance) and immediately saw events unfolding in favor of me going for Hajj. I continued to make du`a’ (supplication) imploring Allah to take care of my children in my absence and admitted that it was He, not me, who has been the one taking care of them even in my presence since before their conception! During Hajj, I undoubtedly missed my children tremendously. I made it a point to make du`a’ for them every single time I thought of them. Alhamdulillah, I have no regrets there. May Allah accept all those prayers!

2. Break the news to your children gently in an easy way for them to understand. I decided to hold off on any Hajj related discussions with the children until after Ramadan 2014. One night, as I was tucking them into bed, it just felt like an appropriate time to break the news. The words naturally rolled off my tongue, and alhamdulillah Allah made it easy for me wherein I didn’t cry or express any hesitation whilst talking to my older two. I remember sharing something like, “You know that no matter how much I love reading to you and playing with you, when it’s time for salah (prayer) I drop everything and pray, right? Allah is above everything, and our duty towards Him comes first. Just like salah is a pillar of Islam, so is Hajj. Did you know that this year Allah has invited Mamma and Baba to perform Hajj? Do you know what that means? It means that insha’Allah Baba and I will be going to Makkah for a few days. Hajj is too difficult for children and it’s not safe for me to take the baby so alhamdulillah we’re so lucky that Nanna and Abba will be staying here with you. Isn’t that exciting? It’s going to be so much fun for you! Baba and I are going to make lots and lots of du`a’ for you while we’re there insha’Allah. Do you have any special du`a’ that you want me to make on your behalf?” The children took the news very well alhamdulillah; coincidentally, they even attended a children’s Hajj Simulation at a local mosque the day we departed on our journey.

3. Plan countdown surprises and notes to keep them feeling loved, reassured, and entertained. Our trip was a total of seventeen days. For each day, I had a little gift bag for my children to open. I numbered each gift bag and hung them high on a wall from 17 to 1. This line of gift bags served as a countdown for Mamma and Baba to return. The gift bags contained little items that I carefully chose knowing that they would make the children happy: yo-yos, fancy pencils, whistles, magnifying glasses, bouncing balls, etc. My husband and I also wrote little notes in each bag addressing our children. One note read: “Dear Bhaijaan and Didi, We are so lucky to have you in our lives. Please give your baby sister a hug and kiss from us and play ‘catch, catch, catch’ with her today.” I was told that the children enthusiastically awoke every morning begging an adult to bring down their gift bag. Alhamdulillah.

4. Record videos of yourself for your kids. My husband and I recorded ourselves reading aloud our children’s favorite books. We must have had a total of four to five hours of reading their all-time favorite picture and chapter books. We recorded these videos using our webcams and spent about thirty minutes each night after the children went to bed. During our read aloud sessions, we would pause and “talk” directly to our children commenting, questioning, or reflecting upon the happenings in the book. For example, when a character screamed, “I am all alone!”, I paused and told my children to remember that no matter what, they will never be all alone because Allah (swt) is always with them. Recording these books was a very powerful experience for me and sometimes brought tears to my eyes. I had to re-do my one year old’s favorite book three times since I cried every time I tried to record myself reading to her. Alhamdulillah my children absolutely loved watching the videos, and it was great “baby sitting” for the grandparents when they needed a break. My children still view the videos and thoroughly enjoy them when I’m out running errands, busy with the baby, or performing other household chores. I recently played a recorded book while I busily worked around the house. I grinned from ear to ear upon hearing my daughter responding out loud to the questions that I had posed while my son gently reminded her that “Mamma can’t hear you when she’s in that video.” These videos were a lifetime investment, alhamdulillah, and I totally recommend them to everyone.

5. Buy and wrap `Eid gifts to make their `Eid fun and joyful. I couldn’t imagine my children spending `Eid without their parents, but of course they had a blast with their grandparents and their favorite uncle. Prior to leaving, I bought them special `Eid gifts and wrapped them. My mom surprised them with the gifts on `Eid day and sent me pictures. My family and friends also generously showered the children with gifts.

6. Organize play dates with friends in advance. Alhamdulillah I’m blessed with a beautiful community filled with friends who are eager to please Allah (swt). I requested my trusted friends to take my older two for a few hours every day. The children went on field trips, carnivals, Qur’an class, friends’ homes, etc. They had so much fun every day masha’Allah to the point where I was convinced that I surely missed them way more than they missed me. Alhamdulillah this also gave my parents more time to focus on the toddler who stayed in their warm and loving care 24/7.

7. Have extra toys in case all else fails. I ordered some educational toys and hid them in the garage. My mom knew where they were and would use them as needed. I think she introduced a new toy/activity every four or five days.

8. Make a calendar for the kids to keep them excited and informed. I replicated a calendar on a poster and listed all the dates and days of the week that we’d be gone for. Under each day, I wrote the special activity that the children would be involved in on that day. Entries such as Sky Zone with Mamu, Zoo Day, Play date with Abdur Rahman, Sports Class, Mamma and Baba Return, etc. kept the children excited and informed.

Alhamdulillah I am so grateful to Allah (swt) for inviting me to Hajj and making it so easy. Reflecting back, I was definitely more nervous and anxious than needed. My children were not affected negatively in any way at all and our relationship only grew stronger. The du`a’ that I made for them during Hajj are priceless and made it totally worth leaving them. I had initially contemplated going when the children were much older and independent. However, I now honestly and confidently recommend going as early as possible during your youth so that you can make du`a’ for your children now, and they can start reaping the benefits of the special heartfelt prayers that YOU, their loving mother, made for them when you first saw the Ka`bah, or when you were standing on Arafat, or while gazing at the stars in Muzdalifah. Imagine the power of those du`a’! The du`a’ of a mother who sacrificed so much, put her Lord before her children, and chose to accept His invitation to perform Hajj. I also constantly reminded myself that I may not live another year for another chance. Hajj is something I had to do, not just for my children, but for myself. May Allah accept and invite me again and again.

If you have any additional ideas, please share!

“It’s taking a long time to get to jannah” was our five-year-old daughter’s refrain over the past year. During this time, she had been exposed to the terms “jannah” (heaven), “`umrah” (the minor pilgrimage in Islam) and ‘Mecca’, among others, and had learned about many of the rituals of her faith, including the noble acts of Prophet Ibrahim ‘alayhi as-salam (peace be upon him). ((Umrah is considered Islam’s lesser pilgrimage, which involves: donning the ihram (sacred state with requisite clothing into which a Muslim must enter to perform hajj or `umrah) with its restrictions, tawaf (circumambulation of the Ka`bah), drinking zamzam (holy water), praying at Maqam Ibrahim (the station of Prophet Ibrahim), sa`i (running from Mount Safa to Mount Marwa to commemorate Hajar’s struggle), and hair shaving for men and hair cutting for women. `Umrah, which may be completed in a couple of hours, stands in contrast to Hajj, the greater pilgrimage, for which the rituals are longer, taking place over the course of 5-6 days. Note, however, that two of the forms of hajj involve the rites of `umrah as well. Situated in Mecca, the Ka`bah was built originally by Prophet Ibrahim (`alayhi as-salam) believed by Muslims to have been visited by many other prophets and the direction (qibla) toward which all Muslims orient their prayer. The Ka`bah is the geographic center of Islam and the physical representation of the house of God.)) At first I thought that she had inadvertently interchanged “jannah” and “`umrah”/“Mecca” especially since many of her classmates had recently performed `umrah, and travelled to Mecca. Later, though, especially after her elder brother and I had described the differences and she persisted with “jannah”, I came to the conclusion that she may actually mean what she said, and that it was taking a long time to get to heaven.

There are many ways to perceive hajj, the major pilgrimage. One such lens is that it also takes a long time to get there: the time to arrive at the destination in Saudi Arabia, perform the rites, and then to fully appreciate them. One may make the intention, sign up with a hajj tour company, buy a ticket, obtain a visa, receive the requisite vaccinations, prepare one’s bags, seek forgiveness from family and friends and draw up one’s will (among the standard preparatory steps), but actually arriving there and experiencing hajj seems to happen in an entirely different span of time. We returned home 48 hours ago from hajj, but I would argue that we are still experiencing the journey, and God willing, will continue to do so throughout our lives. We pray that our hajj is accepted by God (hajj mabroor) and that the experience and underlying lessons of hajj are unending.

The lessons and observations are multi-fold. Among the greatest for me has been the constant pull between the collective and the individual. The pinnacle of hajj is the day of Arafat, when we stand on a desert plane between Dhuhr (noon) and Maghrib (sunset), following the example of Prophet Muhammad ﷺ (peace be upon him), seeking forgiveness and to know God. Yet this intimate exchange happens amidst millions. We are shoulder to shoulder with those we may know and those completely unfamiliar to us. We can hear the supplications of others, see their tears, witness their joy, and yet our own experience remains intimate and singular, as though we each have a direct, dedicated line. Awareness of the millions does not diminish our experience; rather, I would argue it actually heightens the awe we experience, as we come to understand that the very God we call upon is hearing the prayers of the millions in our midst as well as those afar.

This interplay between the collective and the individual unfolds throughout the rites of hajj, including during tawaf (circumambulation of the Ka`bah), when rather than standing, as on Arafat, we are moving with millions at our side, all in perpetual prayer, as we orbit the Ka`bah. At times, movement is impeded because of the crowds. We may even move backward. It is here that patience, along with trust in God, emerges as the most essential ingredients. Eventually the crowd releases and the seven units of circumambulation are completed.

It is not just the sheer number of people, but also the diversity that is stunning. In the largest annual ritual on earth (estimated at 2.1 million participants), people have come from every corner of the world to participate. As the crowd advances, I am pushed up against brothers and sisters in faith from West Africa, the Baltic states, South East Asia and South America. Initially, I try to discern country origin, but then I stop seeing the borders, and focus instead on the common thread of humanity. It is this diversity cum unity that finally prompted Malcolm X to discard racism in 1964 during his hajj and continues to challenge every form of racism today. ((See The Autobiography of Malcolm X (1987).)) Each worshiper is sacred in this act of collective and individual devotion. No man, no woman, no child has a status greater than another, each judged individually by piety alone (Qur’an 49:13).

A similar effect may be felt during the stoning of the jamarat (walls), where the crowds amass around one pillar, pelt it with small pebbles and then move on to the next (of three). Although intended to be a symbolic act of stoning the devil, here there has always been the possibility for the collective act to actually overwhelm the individual, more so than in any other hajj ritual. Over the years accidents, sometimes fatal, have occurred as overzealous pilgrims rush to the pillars with their pebbles. Fortunately, increased awareness, supervision and infrastructure improvements have nearly put an end to all accidents. Thus, amidst the millions, one has a singular, unique experience, reaffirming faith in the good, in God, and in rejecting that which is evil. That dedicated, direct line, as felt on Arafat, remains open.

Aside from the critical lessons in forbearance and perils of jamarat, there remain social and environmental challenges to hajj that cannot be overlooked. This perhaps may be for me the second greatest lesson and observation of hajj. There are countless people on hajj who after performing each of these rituals went back to sleep on the streets, while others enjoy five star amenities. Food wastage for some is rampant, while others pick up scraps from the ground. Environmental degradation is at its peak, with trash discarded everywhere, during a time when the laws of ihram taught that nothing should be damaged or hurt. Hence there is a constant struggle between spiritual highs and social and environmental lows.

We will each be judged by our piety, but in not only the largest but also one of the most profound series of religious rituals in the world, impiety abounded. It is important that this second lesson/observation not be interpreted as a complaint per se, but a sincere concern for the plight of those less fortunate and the natural environment. Efforts are underway, from uniform box lunches to provision of universal tents for all, but I would argue that it is incumbent on each hajji (pilgrim) according to his/her capacity to serve as an ambassador and to do more to ease the social and environmental suffering which is so widespread during the days of hajj. As one sheikh instructed though, our impact in Mecca may be limited. The real value of this second lesson is in returning to our communities and ensuring we are relevant, engaged custodians there. ((The author is indebted to the insights of Sheikh Omar Suleiman and Brother Munir Elkassem. ))

A third and final lesson and observation from hajj relates to the journey itself. For two and a half weeks, we do not stop moving: first Medina, then Mecca, Mina, Arafat, Muzdalifah, back to Mina and Aziziyya. The minute we acclimate to a time or place, we are on the move again. Bags are constantly being shifted and downsized, as each subsequent part of the trip allows less luggage. At times, we are permitted to bring almost nothing, relying on faith alone to get us through a passage.

We live under the impression that our homes are permanent, but what hajj helped clarify is that nothing is permanent and that the journey is perpetual. Hajj is in fact in many respects like life accelerated, in which we meet our Maker on the day of Arafat, dying a spiritual death before our physical death, with the hope that we will be reborn in peace, harmony, and free of sin, with a true orientation toward faith and piety. Our tawaf is our physical and spiritual reorienting, putting God at the center of that journey.

So what next? How do you return home with these lessons and observations and make them meaningful? As indicated at the outset, I am 48 hours into that experience, home now with a cold, like many hujjaj (pl. hajji). There are action plans related to daily devotions which hopefully will be incorporated, but on another level, there is a much greater awareness of the collective humanity to which we are connected, and the imperative to share our resources with that collective. No man, woman or child is ever an island, as seen time and again on the hajj. As returning hujjaj we are in fact called to serve and to continue to live following the footsteps of the prophets. And that call to serve is intimately connected to our tawaf: namely putting God at the center of our lives. I pray that our hearts remain pure, open and connected, and the hajj dwells eternally within us. It may take a long time to get to jannah, but the journey continues, God willing, always, in that direction.

“Malcolm X at Prayer,” Richard Saunders/Schomburg Center for Research in Black Culture

Question:

It seems every week there is a new internet conflict. Over the last few days, people criticized me for posting my Hajj selfies. What is your opinion about this?

Answer:

That is a sad question, and I find it strange that people have the time to look at other people’s pictures and criticize them. With that being said, I will address this issue from four perspectives:

1. Are pictures forbidden?
2. Principles for understanding texts.
3. The importance of collective good.
4. Intentions should be left to Allah alone.

Are Pictures Forbidden?

Some may censure others from taking pictures because they believe that taking pictures is forbidden, invoking the “consensus” of the scholars. While it’s an opinion held by some scholars, there is certainly no consensus that taking pictures is forbidden. Al-Azār and other religious bodies, as well as the bulk of scholars, consider pictures allowable, as long as the picture does not present something evil.

Misuse of a Famous Text

Folks may mention the prophetic tradition in which he ﷺ (peace be upon him) curses those who “mold idols.” That is understandable because the word for idol making and the word for photography are the same in Arabic (taswīr). However, their meanings are different. During the time of the Prophet, taswīr meant to mold idols. Today, it means photography. Sadly, this reflects a person’s ignorance of the principles for iftā (the craft of issuing fatwa), the rules for interpreting texts, and his/her knowledge of Arabic.

An Important Axiom and Its Application

One of the most important axioms that guide the craft of issuing a ruling is, “Concern is given to the meaning, not the name.” This axiom has four applications:

1. Something declared harām (unlawful) in the Prophet’s lifetime stays forbidden, even if someone changes its name. For that reason, the Prophet ﷺ said, “Towards the end of time, a group from my community will seek to make alcohol permissible, calling it by a different name.” Thus, even though later generations changed the name, it is still forbidden because of its substance. The name is a non-factor!
2. Something that was permissible during the time of the Prophet ﷺ then later generations gave it a name of something forbidden. That stays permissible, because concern is for the substance, not the name.
3. Something unknown during the life of the Prophet ﷺ, if understood to be forbidden by the scholars, stays forbidden even if later generations named it after something permissible.
4. Something that was not known during the time of the Prophet ﷺ that is permissible remains as such, even if later generations named it after something forbidden. An example of this would be qahwā (coffee) which was originally the name for an ancient intoxicant.

Photography falls under the fourth category because it did not exist during the time of the Prophet ﷺ. Using statements of the Prophet ﷺ as if they are referring to what is understood today as meaning taswīr is equivalent to putting meanings in the mouth of the Prophet ﷺ!

An Example That Illustrates this Error

In the twelfth chapter of the Qur’an, the word sayyārah is found. Today, the word siyyārah means a car. At the time of revelation, it meant travelers.

“And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, “Good news! Here is a boy.” And they concealed him, [taking him] as merchandise, and Allah knew of what they did.” (Qur’an, 12:19) 

Based on the logic of those who take the word of the Prophet ﷺ used for idol making to imply its contemporary meaning of photography, the above verse would be interpreted as:

“And there came a “Lexus, BMW, Mercedes (any car)“; then they sent their water drawer..”

Shaykh Muhammad al-Shanqiti wrote “Photography did not exist during the era of the Prophet ﷺ or the great scholars of Islamic Jurisprudence. It became an issue afterwards. Thus, the sacred texts that the word taswīr appears do not imply what we know today as photography. That, because the word taswīr used during the Prophet’s time implied what it meant in that context: idols made of stone, clay, wood or drawn by hand. Thus, whoever explains the word used by the Prophet to mean photography has interpreted the sacred texts without their correct meanings, contexts and has spoken about Allah without knowledge.”

Another Axiom: A Conflicting Purposes Renders Analogy Problematic

One of the major sources of Islamic Law is qiyās. Qiyās was defined by al-Qādi al-Baydāwi as, “Connecting an act that has no ruling, to an act from the scared sources that has a ruling, because of a shared purpose.” What is important to us is the last part of his definition, “a shared purpose.” This means that if the traits are different, then the ruling from the sacred sources cannot be matched to the act that has no ruling. In the case of taswīr (idol making), we find that the reasoning for its forbiddance during the time of the Prophet ﷺ was “emulating (mudāha) creation,” and in other narratives, for explicit forms of worship. When we think of photography today, that is not its purpose. In fact, the general purpose of photography is to remember and recall things. Thus, this is an illogical analogy for which a ruling is not applied. 

The Name is Debatable

Shaykh ‘Abdūl Halīm Mahmūd stated that photography should not be called taswīr but “capturing an image,” because photography is “capturing light, not molding an image from clay or drawing one.”

Hajj Selfies

As for Hajj selfies, then there is nothing wrong because they are a form of remembrance of good: worshiping Allah alone, visiting scared places, love and fraternity, and acts of worship. 

An axiom states that “Anything that does not contradict the sacred law and helps a person remember God is commendable.”

Allah says, “And we certainly sent Moses with our signs, [saying], ‘bring your people from the darkness to the light and remind them of the days of God.’” (Qur’an 14:5)

A cursory glance at the reliable works of Qur’anic tafsīr (exegesis) shows that scholars from the earliest days consider this verse an encouragement to recall God’s grace and his blessing. That was the opinion of Ibn ‘Abbās, Sufyān Imām Mālik and others.

Do Not Judge People’s Intentions

In that vein, taking pictures of sacred moments is commendable as long as a person’s intention is correct. The job of the rest of the community is to assume the best and encourage good. While pictures are a debatable act, questioning a person’s intention, or having an evil assumption about a person doing good is highly repugnant.

Finally, these images are important tools for da`wah (calling to Islam) to be shared with neighbors, co-workers and friends. In an age where there are so many bad images of Islam everywhere, I find it astounding that folks would blame positive efforts that humanize our community and our acts of worship.

Allah knows best,
Suhaib Webb

Link to Website: http://alrihlah.org/

Link to LaunchGood: https://www.launchgood.com/projects/project_detail/al-rihlah.html

Link to Video: https://www.youtube.com/watch?v=u1dPP2uDgn0

Our Story

Me: Omar, now that you’ve graduated from college and are working now, what do you want to do?

Omar: I think it’s time we perform Hajj, bro. But let’s do it a little differently.

Me: What do you have in mind?

My brother, Omar, and I often look back at the conversation we had in the summer of 2013 and smile, shaking our heads in disbelief. Our daydreams led us to conversations that went on late into the night, which led to sketching cross-country maps from various parts of the Earth, which then somehow led to the formation of a team whose sole intention and goal is to perform the sacred ritual of Hajj in a very unique way…

The Adventure of a Lifetime

Al-Rihlah is a project that was inspired by the stories of people in the past traveling to the holy city of Mecca to perform the sacred ritual of Hajj. We are a group of young American Muslims who wish to perform Hajj by riding our bicycles from Rome, Italy to Mecca.

Due to the modern forms of transportation and luxuries we enjoy today, we feel that a big part of the Hajj experience is missing. We hope to revive the traditions of the past by embarking on this physically challenging and spiritually rejuvenating voyage. Plus, young people are always looking for an adventure!

The Plan

God willing, in July 2015 we will set out on our 60 day trip from Rome and cycle over 3,000 miles to the holy city of Jerusalem. From there, we will put on our ritual garments and travel to Saudi Arabia to perform Hajj. In between we will cross various countries. It is our hope to regularly share our experiences throughout the ride through blog entries, photography, video, etc. to inspire the Muslim Ummah (community) to do amazing things in their lives.

Our bicycles will act as our horses as we prepare for the many challenges Mother Nature has to offer. As it has been done in the past, we will be carrying our luggage and equipment on our backs, relying on the resources God has provided us on Earth to sustain ourselves as well as the assistance of people we meet along the way.

Meet the Team

Click on the images below to learn more about the team behind Al-Rihla:

Our Goals

We hope to accomplish two simple things by embarking on this journey:

1. To cause a reform in the way Hajj is performed, one that allows more spiritual preparation through contemplating the majesty of Allah’s creation and meeting new people on this journey.
2. To do something, with the support of our community, to inspire the Muslim Ummah that when we work together we achieve amazing things.

Connect With Us!

As we prepare for our epic trip we hope for your prayers, words of advice & encouragement, and spreading of the word. The following are ways you can help us achieve our dream:

• Al-Rihlah is currently running an online crowd-sourcing campaign to help fund it.  Information about the project, and how to support, can be found at https://www.launchgood.com/projects/project_detail/al-rihlah
• Use the social media sharing tools under our video to spread the word!
• Stay up to date on our journey by liking us on Facebook and following on Twitter.
• Join our emailing list and visit our website at  www.alrihlah.org.
• Tweet, message, or email us your words of encouragement and support. It’s going to be a tough ride!

A cursory analysis into the word “Hajj” as found in the Old Testament.

When many Jews and Christians view Islam from the outside, they find parallels to their own faiths that usually inspire a great deal of curiosity. These parallels are often doctrinal, sometimes regarding the biographies of Prophets shared between the three Abrahamic faiths like Moses and Jesus (peace be upon them). Yet, sometimes striking parallels are found by the more discerning eye. Deep inquests often reveal textual and lexical similarities that are difficult—if not impossible—to explain by mere theories of one tradition borrowing from another.

As millions upon millions of Muslim devotees engage in the rites of the Hajj pilgrimage, one of the 5 pillars of Islam, we can peer into the terms used in this age-old practice that lead us to a time long before the Prophet Muhammad ﷺ (peace be upon him) was even born. Let us look at the word al-Hajj itself:

الحجّ (al-Hajj)

Typically, the entire Arabic vocabulary, like its sisters in the Semitic linguistic group, consists of words structured from triliteral triconsonantal roots. In this case the root is Hajaj (حجج). According to the classical Arabic lexicon Lisān al-`Arab it is defined:

القصد. حج إلينا فلان أي قدم

“Purpose. As in, ‘So-and-so did Hajj unto us,’ which means he presented himself before us.” ((Lisan al-`Arab, Ibn al-Mandhur))

So the general lexical meaning of the word is “intended purpose”. In the context of the Hajj, the Ka`bah within the Meccan Sanctuary is the intended destination and purpose. To list usages of this word in an Islamic context would be, for most Muslims, an appeal to the very obvious as stories of its wonder and splendor that have been related to them since childhood. However, if we peer beyond the context of Islamic rites and deep into the past, do we find this word used in the previous traditions of the Old Testament?

The answer is in the affirmative. The book of Exodus contains the following verse in reference to a Hajj in the time of Moses:

והיה היום הזה לכם לזכרון וחגתם אתו חג ליהוה לדרתיכם חקת עולם תחגהו

wa-haya ha-yōm haza lakhem li-zikrōn wa-khagōtem otō khag li-Yehōwa li-dorotaychem khuqat `olam takhaguhū

“And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.” [Exodus 12:14]

In this verse the King James translators rendered the uninflected noun Khag (חג) as “feast”. This word Khag is wholly cognate to the Arabic Hajj (حج). Elsewhere in the verse the word Khag is inflected as khagotem and takhaguhū. One must pay attention to the fact that the Hebrew phonetic “kh” (ח) is the pharyngeal fricative “h” (ح) in Arabic. Also, one must note that the phonetic “g” (ג) is cognate to the Arabic “j” (ج). So for analytical purposes in this context the verse would be rendered:

“And this day shall be unto you for a memorial; and ye shall keep it a Hajj to the LORD throughout your generations; ye shall keep it a Hajj by an ordinance forever.”

Another verse using this root is the following:

ואחר באו משה ואהרן ויאמרו אל-פרעה כה-אמר יהוה אלהי ישראל שלח את-עמי ויחגו לי במדבר

wa-ākhar bā’u Mōshe wa-Aharōn wa-yomru el-Par`o koh-amar Yahweh Elohay Yishrael shalach et-`ami wa-yakhugū li ba-midbār

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go , that they may hold a feast unto me in the wilderness.” [Exodus 5:1]

The inflected word that the King James translators rendered “feast” is yakhuggū (יחגו) which is cognate to the Arabic “yuhajjū” (يُحَجّوا) so for analytical purposes the verse would be rendered in this context as:

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a Hajj unto me in the wilderness.”

This is not to suggest that Moses and Aaron went to Mecca and performed Hajj as Muslims know it today. It is merely to exemplify that a consecrated journey and pilgrimage unto God at His Temple did, indeed, precede the rise of Islam in the 7th Century CE.

An additional and astonishing dimension to this that makes the concept of lexical borrowing between the Old Testament and the Qur’an improbable, if not outright impossible, is found in an alternate form of the root in Hebrew, Khug (חוג). Friedrich Wilhelm Gesenius (1846) defines this word:

“חוג To describe a circle, to draw a circle, as with compasses. Job 26:10…m. a circle, sphere, used of the arch or vault of the sky, Pro. 8:27; Job 22:14; of the world, Isa. 40:22.” ((The Hebrew and Chaldee Lexicon, Friedrich Wilhelm Gesenius, p. 263))

Let us look at the verses he has cited above:

“When he prepared the heavens, I was there: when he set a compass (חוג) upon the face of the depth.” [Proverbs 8:27]

“Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven (וחוג שמים).” [Job 22:14]

“It is he that sitteth upon the circle of the earth (חוג הארץ), and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in.” [Isaiah 40:22]

Thus, this word not only means sacred pilgrimage and feast unto God in the Bible, it also means to encircle. To any Muslim this will be a striking discovery.

Semitic languages have been, since time immemorial, broad and deep systems of expression where one word’s many variant, but supplementary, meanings all coalesce to a greater understanding of that lexeme. So in this case we have a root which has a form meaning a feast, also meaning a pilgrimage, and in one form meaning to encircle! The Hajj pilgrimage, which is at its core an encircling of the Ka`bah called Tawāf, is concluded with none other than the Feast of the Sacrifice, Eid al-Adha, to commemorate Abraham’s willingness to sacrifice his son at God’s command. Borrowing all these meanings buried in lexica that did not even exist until hundreds of years after the life of the Prophet Muhammad ﷺ would require no short of a Semitic linguist and Biblical scholar. It should be noted that the Bible itself would not be available until 200-300 years after the passing of the Prophet Muhammad ﷺ ((The International Standard Bible Encyclopedia, vol. 4, Geoffrey W. Bromiley, p. 982)) . Such lexical depth and lucidity is consistently found throughout the Qur’an as God has stated therein:

“This Qur’an could not have been authored by any other than God, as it rectifies what came before it and elucidates what was in the previous scriptures. Let there be no doubt that this is, indeed, from the Lord of all Worlds.” (Qur’an, 10:37)

By Aber Kawas

We can all remember the feeling we had this Ramadan. That intense determination we felt as we tried our best to come out of it changed people. The pressure that was on us and the weight of each moment was so immense. Time felt heavy as each hour, minute, and second held an opportunity we would never receive again. Eventually that time ran out for all of us…

We regretted every moment wasted. The exhaust we felt from fasting and staying up at night turned into a melancholy. All that was left was hope.

Hope that Allah subhanahu wa ta`ala (Exalted is He) would accept our deeds.

As the days of Eid passed, we settled into our daily lives. We slowly became more disconnected from the masjid, our community, and eventually from our souls.

The only way we had to measure how deeply this Ramadan had affected us was by examining ourselves through our deeds and hearts.

How many good habits had we established, and how many of those bad habits that we gave up came back to haunt us?

Did our hearts feel enlightened with each page of Qur’an we continued reading, or did the spark that had ignited our iman (faith) die out?

For many of us maybe we have destroyed what we had earned by sinning after Ramadan. Maybe we immediately returned to our sins. Maybe on the first day of Eid, all that we had worked for quickly unraveled for the pleasure of this dunya (worldly life).

However for many of us, we have not yet destroyed what we earned. We may have only tattered it a little. We’ve just lost some momentum—doing less than what we had done before.

Some of us haven’t yet given up—we are holding on with all our might trying not to return to our previous state.

We haven’t yet given up on ourselves but we feel ourselves falling.

For all of us, whether we have totally lost ourselves, are barely holding on, or have only just slipped up a bit, Allah (swt) has provided us with a second chance. A chance to build ourselves up once more so that we may regain the strength that we slowly diminished.

We are now in the 10 days of Dhul Hijjah—meaning the most blessed ten days of the year are upon us. The weight of these days is as heavy as the last ten nights of Ramadan.

Yep, that’s right, the last ten nights!

Those nights that you drank that extra cup of coffee to keep you going in qiyam (night prayer) till fajr (dawn prayer).

Those nights that you crammed your daily Qur’an reading to make sure you completed those extra few pages you had slacked on before.

Yes, those ten nights…the nights you felt the spirituality all around you, the nights full of peace and prosperity, the nights that can only make you wish for more.

These ten days are just as weighty, just as honorable, and just as important. They are the opportunity for you to go the extra mile and up your score.

SubhanAllah, Allah (swt) has so much wisdom and mercy in the way He revives our soul.

These ten days could have been set six months from Ramadan, mid-way through the year giving us two annual chances to gain spirituality. However Allah (swt) in all His wisdom granted us these blessed ten days at a time where many of our habits are only beginning to waver.

As for those who gave up those habits, this is a time when our memory of Ramadan is still close—we haven’t completely forgotten those feelings we had felt. That intense desire for forgiveness is still fresh in our minds, and so our second chance has come before we have let all those feelings go.

As I’ve said before Ramadan is not a marathon, it is a training session to prepare us for the rest of the year.

Everyone knows that while running a marathon, we are so energized at the beginning but eventually we all get tired. However those who complete the race are the ones who refresh themselves, the ones who stay determined, and the ones who keep the goal in their mind.

These ten days are a reminder of that goal. They are here to catapult us into victory, so that we never have to reach the end of the year ashamed of our failure.

None of us are perfect. We all need a little boost every now and then.

When it comes to our souls—only Allah (swt) can give us that boost. Only with good deeds and worship can we gain that internal energy that revives our hearts and our souls.
And for those who feel like they’ve completely messed up, like they’ve lost it all and can feel no sense of intensity during these coming days—You should never give up on yourself. Allah’s (swt) mercy is greater than any sin you can commit, and He gives everyone a chance for redemption.

The Messenger of Allah ﷺ (peace be upon him) said, “Fasting the Day of `Arafah [9^th of Dhu’l Hijjah] expiates for two years, one prior and one forthcoming.”

The 9^th of Dhul Hijjah is tomorrow, Thursday October 25^th.

SubhanAllah this hadith (narration) mentions a reward for the future. It is amazing the amount of mercy Allah (swt) has allowed us in this time.

We always hear that ‘It’s never too late for a second chance’—well it’s true, but here is the twist.  Allah (swt) has given us our second chance early, and made it so that we haven’t given up on ourselves just yet. We were all asking for forgiveness and redemption in Ramadan and we were waiting for an answer. The answer however is found once we reflect on our heart, our actions, and our soul; and only a few months after our du`a’ (prayers) in Ramadan, this second chance has come early for us all.

Am I allowed to cut my nails and hair during the first ten days of the month of Dhul Ḥijjah?

I begin in the name of Allah, the most kind and merciful:

Summarized Answer

Scholars, past and present, have differed over this issue, so it should not be turned into a matter of dispute. It appears to me that refraining from cutting/removing any hair or nails on the body is recommended for those who intend to sacrifice an animal, whether they will slaughter the animal themselves or are commissioning someone to do it for them. However, whoever decides to do so will not incur any sin. The person who will be slaughtering for another does not need to refrain from anything since they are not doing it for themselves.

The wisdom behind this could be that a person who is offering a sacrifice wants to resemble a person performing Hajj since it is about sacrifice, so they refrain from cutting the hair and nails to further the resemblance [since pilgrims to Makkah are also not allowed to cut]. ((Sharḥ al-Nawawī ʿalā Muslim 13:138-139. Al-Nawawī mentioned another possible reason as well which I prefer not to mention here.))

Reason for the Difference of Opinion

Pieces of Evidence

A: The prophetic report narrated by Umm Salamah states: “Whoever sights the crescent for the month of Dhul Ḥijjah and intends to sacrifice an animal should cut neither his hair nor his nails.” ((Muslim 3:1565, Abū Dā’ūd 3:94, Tirmidhī 4:102, Nasā’ī 7:211))

B: The prophetic report narrated by ʿĀ’ishah that: “…the Prophet sent a sacrificial animal to the Kaʿbah [while residing in Madīnah] but did not abstain from anything [that a person performing Ḥajj would abstain from]…” ((Bukhārī 7:102, Muslim 2:957))

First Opinion

Scholars who said it is forbidden for a person who intends to slaughter: Saʿīd ibn al-Musayyib, Rabīʿah, Aḥmad ibn Ḥambal, Dāwūd, Ibn Ḥazm, Isḥāq, some Shāfiʿī scholars, and Ṭaḥāwī [of the Ḥanafī school]. ((al-Tirmidhī 4:102, Tuḥfah al-Aḥwadhī 5:99-100, Sharḥ Mushkil al-Āthār 14:141-143))  Among the later scholars who upheld this opinion: Ibn Qayyim al-Jawziyyah, Ibn Qudāmah, al-Shawkānī, Ibn Bāz, and Ibn al-Uthaymīn.

Reasoning Behind the First Opinion

Report A is authentic.

Report B is confined to only those who send a sacrificial animal, not those who sacrifice within their own city. ((`Awn al-Maʿbūd wa Ḥāshiyah ibn al-Qayyim ʿalā Sunan Abī Dāwūd 7:346, al-Istidhkār 4:84))

Report A must be taken literally because even if it was considered to be disliked and not prohibited, the Prophet would never do something which is disliked. ((Ibid.))

Second Opinion

Scholars who said it is disliked but not prohibited: al-Shāfiʿī and some of Aḥmad ibn Ḥambal’s students [such as Abū Yaʿlā]. ((Tuḥfah al-Aḥwadhī 5:99-100, `Awn al-Maʿbūd wa Ḥāshiyah ibn al-Qayyim ʿalā Sunan Abī Dāwūd 7:346))  Among the later scholars who upheld this opinion: al-Nawawī.

Reasoning Behind the Second Opinion

Both reports A and B are authentic and appear to be contradictory because they are speaking about the same issue.

It is best to reconcile both reports by saying that report A is not to be taken literally but rather as something disliked but not prohibited.

Third Opinion

Scholars who said that there is nothing wrong with cutting the hair or nails: Abū Ḥanīfah and his students, Mālik and his students, and Sufyān al-Thawrī. ((Tuḥfah al-Aḥwadhī 5:99-100, al-Istidhkār 4:84))

Reasoning Behind the Third Opinion

Report A has some weakness in it so report B takes precedence over it.

Report A doesn’t make sense because it is contrary to analogy. If a person was supposed to refrain from cutting their nails and hair, they should have also been instructed to refrain from certain clothing, perfume, and intimacy because that is what people who are performing Hajj must also do. ((`Awn al-Maʿbūd wa Ḥāshiyah ibn al-Qayyim ʿalā Sunan Abī Dāwūd 7:347))

Conclusion

There is clearly a legitimate difference of opinion due to both the clarity and authenticity of the two reports in question.

By Noha Alshugairi

I still remember myself as a young child of 6 moving from Nigeria to Saudi Arabia, struggling with a new country, language, and school. My first spoken language was the English of Nigeria; a mix of British English with an accent of the local dialect. My Arabic at the time was limited to a few words here and there. Certainly, I did not know classical Arabic. Imagine the 180 degree shift in everything that suddenly took place once we arrived in Saudi Arabia.  My biggest challenge was school. I was enrolled in First Grade and was expected to learn my lessons in Classical Arabic and memorize a lot of Qur’an. My mom, may Allah Bless her in this dunya (worldly life) and akhirah (afterlife), spent endless hours with my sister and me, helping with the lessons and the memorization. It was because of Allah’s Grace and then her efforts that we ultimately succeeded alhamdulilLah (all praise be to God).

One of my first memories of the Classical Arabic text is a definition of Islam that states:

الإسلام هو الإستسلام لله والإنقياد لطاعته

“Islam is submission to Allah (swt) and yielding to His commands.” The translation robs the original of its poetic beauty because the word إستسلام (submission) comes from the same root as the word Islam. The rhyming of the definition captivated me. I found it easy to memorize and it stayed with me to this day—proof of the power of memorizing and learning while young.

However, as with all learning, our life’s journey tweaks our understanding of concepts and ideas. As a child of 6, the definition of Islam was merely homework to be memorized and recited during tests. As an adult, the definition takes on a deeper significance; it has a life of its own. A moment in Hajj brought home the definition and made it a living reality for me. I am ever grateful to Allah subhanahu wa ta`ala (exalted is He) for experiencing it. AlhamdulilLah.

I am a person who is by nature a planner. I take initiative to direct and plan events according to how I would like them to be. My Hajj journey was an experience in letting go and submitting to Allah (swt). It was an experience of knowing for certain that Allah’s will supersedes all.

It began with me arrogantly assuming that since I was a Saudi Citizen, I would not have a problem getting the Hajj visa and hence, our Hajj was guaranteed. My kids would get a visa based on my citizenship and all would be well. I even bought our tickets 6 months in advance believing we wouldn’t have any obstacles. “What could go wrong?” I would say to myself. “The most difficult piece is the visa and that one is guaranteed for certain.”

One thing did go wrong: my visa status in the U.S. needed to be renewed and when I applied for renewal, I was told that it would take some time and no one was able to tell me how long! I explained my plans and that we had bought the tickets but to no avail. There was nothing they could do for me. I had to wait and see. In that moment of losing control, I submitted to Allah (swt). I was reminded that Hajj is a divine invitation and if Allah (swt) had invited us, we would go no matter what difficulties and obstacles were there. Despite my sadness and sorrow over the possibility of not going to Hajj, my submission saved me. I let go of my control and waited to see what Allah (swt) had decreed. AlhamdulilLah, one month before our travel date, I received my U.S. visa renewal and we scrambled to get the visas for the kids. Allah (swt) had extended His invitation for us to go and so we went.

Nonetheless, my greatest moment of submission to Allah (swt) came during طواف الإفاضة. This is the tawaf (circling around the Kaabah) one does following the day of `Arafa. It is currently the most difficult part of the Hajj experience since the Saudi Government (may Allah bless their efforts on behalf of the hujjaj, those performing Hajj) have expanded the areas for Jamarat and Sa`iy. To get an idea of what occurs during this tawaf, one needs to understand that all 2 million plus hujjaj have to perform this nusuk within the span of 2-3 days. Most of the hujjaj do it on the first day of Eid Al Adha immediately following the day of `Arafa. Imagine thousands upon thousands converging to Mecca to encircle the Kaabah in the ritualistic 7 laps of tawaf. The space is limited despite the 3 levels. A friend of mine told me that when she did this tawaf she could not move; she became part of the mass that is the crowd and was propelled along with everyone else. I remember listening to her and in mind wondering how that could be. I even thought to myself she must be exaggerating! And then I experienced it myself.

I remember the moment of panic when I felt bound by all the people around me, unable to move my arms even to salute the Kaabah as I began a new lap. My arms felt tied to my sides as if I had been bound by a straight jacket, only it was made of real people like me. I was like a log on a river being pushed here and there by the current. The current of people was moving me and I had no control over how fast I went, where I went, or even how close I could stay to my own kids. In that moment of panic, of utter loss of control, I submitted to His Will. I knew in that moment that it’s not in my hands, that I had no choice but to leave it up to Him to protect me and guide me. And in that complete submission came an overwhelming sense of relief knowing that it is in His Hands and I need not worry. What will be will be, and I know for certain that it will be the best for me. For He alone knows what is best for me.

The experience of Hajj is full of unpredictability. No matter how well you plan, no matter what agency you use for your Hajj, anything can go wrong very suddenly and very quickly. The chaos and the lack of clear schedule and plans have prompted one German covert to declare that the journey of Hajj is by itself proof of divine existence. He stipulated that there must be a God in existence who would facilitate this whole journey with the inadequate human planning that usually takes place. I believe he is right. Allah’s will supersedes all and His Mercy and Care trumps everything else. And our response needs to be: O Allah, I submit to your Will, protect me and guide me to what is best for me dunya and akhirah!

This article is not a call to suspend all planning for one’s life. Taking initiative is a duty on each one of us. But when you are faced with what is beyond your control, know that you are enveloped in His Mercy and submit to His Will with humility and reverence. “And the last of what we pray is: alhamdulilLah the Lord of all.”