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!

Everyone knows the story of the Ansar (Helpers) and the Muhajirun (Emigrants). The Muhajirun were the exiles, the original companions of the Messenger of Allah ﷺ (peace be upon him) who risked life and limb to stand for truth and justice; who left homes, families, loved ones and the sacred city itself to avoid persecution at the hands of the enemies of Allah subhanahu wa ta`ala (exalted is He). These are individuals who broke ties of kinship in a society where kinship was all that mattered, and who chose Allah (swt) and His Messenger ﷺ over the material world.

And of course the Ansar were the ‘Helpers’, the country folk of Yathrib, many of whom accepted the Prophet of Allah ﷺ while not having yet seen him. They were the magnanimous hosts of the Prophet ﷺ and the Emigrants, giving away not just portions of their annual income, but swathes of farm land—sources of income—to their new brothers and sisters. They gave away the shirts on their backs, and displayed the genuine love that comes with true hospitality. They were the people of the City of the Prophet ﷺ, medinatun-nabi.

Praise for the Muhajirun and the Ansar is easy to come by, and so it is only natural for us to seek lessons from these beautiful people.

Who might today’s Muhajirun be? Obviously there is no hijra, or emigration, in the technical sense. However, there is a population among us who might resemble, to perhaps a lesser degree, the experience of ‘exile’ of those elect among the early Muslims. In our own cities, be it at university or the local masjid (mosque), we meet new reverts every day. We hear their stories of the spiritual struggle that comes with the pursuit of Islam, or ‘submission’. We hear of the family ties that may have been strained or severed, of the friends that were lost and of the Islamophobic insults that became their new reality. We shed a tear, laugh and cry with joy, hug them, welcome them and kiss them. We teach them how to pray, how to say Arabic phrases, and even how to make wudhu (ablution). We tell them that if they need anything, to “please let us know!” But after a while, a new convert is not so new anymore. They are forgotten, and often left to get by alone. We don’t see them at the (insert: Arab, Pakistani, Indian) ______ mosque anymore. “I wonder why? Must be down to weak iman (faith). Oh well.”

Compare this to the response of the Ansar.

These helpers welcomed in the truest sense of welcoming, for as the Ansar teach us, welcoming does not end after the ‘shahadah’ (declaration of faith) ceremony. Welcoming is not this initial easy part—anyone can teach a new Muslim how to make wudhu (we have a thing called the internet now!). Anyone can hound a new Muslimah with “hey, you’ve been Muslim for two months now – isn’t it time you put on a hijab?” Nay, this is the easy part. What is difficult, what is truly ‘Ansar-like’, is to open up our homes—nay, our hearts, to a new revert. Some people say, ‘Hey, they’re part of the community now. They’ll fit right in in no time!’ This tragic response doesn’t account for the hijra many new Muslims have just made. It doesn’t account for the breaking of long-established relationships with unaccepting family members, or the breaking of old habits. Our Muhajirun don’t need religious advice, they need human support and friendship for human problems and struggles. Next time a new Muslim enters Islam, don’t just hug them and usher them in, swallowing this newest justification for your wavering faith in Islam. Be a true Ansari by welcoming them into your life: invite them to your home, invite them to your gatherings, invite them into your circles.

Maybe we too can be among our spiritual forbearers!

“And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.” (Qur’an 9:100)

“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.

After greeting them both, I noticed her asking if the women may be interested in a bag. One of the two women accepted it eagerly, excitedly pulling out one item after another. “A toothbrush!” she exclaimed with such delight. I realized these women might be amongst the very poor who traveled to Makkah with nothing more than the clothes on their backs.

As I watched the young girl and the two women, I saw the elderly woman pull out a small box with the widest grin on her face. As she held the box and fumbled to open it, she exclaimed with pure joy, “A mushaf (copy of the Qur’an)!”

The girl was taken aback. “No…no,” she stammered to correct the elderly woman. “It’s just a small box with things for…” The woman could not hear the girl beyond her enthrallment as she continued to try to get it open. She kept exclaiming her joy for the mushaf while the other elderly woman across from her grinned. Finally, she got the box opened and stared at it blankly. The girl sadly repeated what she had been trying to share, what she now knew the elder woman had unfortunately discovered. The girl mumbled with embarrassment, “It’s not a mushaf…it’s a sewing kit.”

The elder woman looked up from the box and peered into the girl’s face. The woman’s excitement re-appeared in her eyes, her smile lighting up her face full of soft wrinkles. She exuded with passion, “Please, give me a mushaf. Please, get a mushaf for me!”

Watching this, I was absolutely floored. This was a woman whose face, body and clothing were marked with signs of age, difficulty and poverty. And while many may not have looked twice at her because of her appearance, because of her sincere love and excitement for the Qur’an, she may have had a greater station with Allah subhanahu wa ta`ala (exalted is He) than all the rest of us combined.

Many of us consider great individuals in our communities to be those whose names are celebrated; some of us judge a person’s worth by the number of subscribers, comments or likes on their Facebook. Some of us consider those with hoards of followers on Twitter as those who are superior. Some of us look to Imams (religious leaders), scholars or pious individuals in our mosques as those who have a special place with Allah. But the reality is that we have no idea whom amongst us are the inhabitants of Paradise and who may be closest to Him to Whom we will all return. And perhaps those who are truly special with Him are those who are unknown to us. Perhaps it is because of them that Allah (swt) sends angels of mercy and protection to surround them and in turn, envelop us because of our proximity to such special people.

Some of us in the West are being tried with one of the greatest forms of tests in this life, and that is the test of luxury and ease. Will we continue to remember Allah, love His Book and cling to His path even amidst our comfort? How will we work to be of those whose hearts soar and eyes light up at the possibility of holding His Book and hearing His words?

For many of us living in lands of wealth and ease, accessing the Qur’an is as simple as clicking on an app, going to a website or taking it off our home’s bookshelf. Yet how many of us make a point to do so? How many of us put in the effort? How many of us, like this incredible woman who did not even have a mushaf, choose to have the Qur’an embellished in our lives?

by Ibn Shaima

“The feet of man will not slip on the Day of Resurrection until he is asked of five things: of his life as to how he spent it, his youth as to how he used it, his wealth as to where he got it and how he spent it, and of his knowledge as to what he did with it.” (Tirmithi)

“That they may witness benefits for themselves…” (Qur’an, 22:28)

From a young age, many of us dream of going to Hajj – to see the Ka`bah in person, the Station of Ibrahim, drink ZamZam, perform tawaaf (circling the Ka`bah), wear the white garments of Hajj, and be with brothers and sisters from around the world in the greatest international gathering in the history of humanity. It is a rare opportunity for forgiveness, for change, for turning to the Creator, and for Paradise, insha’Allah (God willing).

But it can sometimes feel out of reach and far away.  This is especially the case with the youth.

But as a person moves on in life, high school and university finish.  There may be money left over, or loans that finally get paid off, and a person is in a position to perform Hajj. At the same time, there are many options in life.  It could be marriage, travel or vacation – one has to choose. For the young, with all of life’s possibilities tugging at the heart, here are a few reasons to put one’s heart, efforts, and resources into making that life-long dream a reality: the journey of Hajj.

1. If the Door is Open, It May Never Open Again

The dream has finally had its means made easy – will you fulfill it?  Life is so short on earth; we never know if this opportunity will come again. In fact, Allah subhanahu wa ta`ala (exalted is He) tells us how short life on earth is: “You stayed not but a little – if only you had known,” (Qur’an, 23:114). If the door for performing Hajj is finally open, a person should jump at the chance to perform it.

Ibn `Umar, radi allahu `anhu (may Allah be pleased with him), said, “When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life for your death.” (Bukhari)

2. Hasten Toward Hajj

“Expedite the performance of Hajj.  For nobody knows what may obstruct one.” (Ibn Majah, Ahmad)

Along with not knowing what may obstruct one if one does not take the open opportunity to perform Hajj, the Prophet ﷺ told us to expedite the performance of Hajj.  We are told to get it done, not put it on the backburner or be lax concerning its performance, or to put other things as a priority above it.  It is a duty to be fulfilled for Allah, a pillar of Islam.  For someone who has had the means to perform Hajj for some time and  does not go, the Prophet ﷺ informed us of the state of loss of such a person: “Allah said: ‘Any of My slaves who is healthy and are of the means for five years, and did not visit My house, he is mahroom.” (Ibn Hibban & Musnad Abu Ya’laa: 3703:1031)  The direct translation of mahroom is “deprive,” meaning a person who is able to go to Hajj and does not, has deprived themselves of something good and of benefits that cannot be imagined that will be regretted on the Day of Judgment.

3. Hajj Decreases Poverty

The Prophet ﷺ said, “Keep on doing Hajj and Umrah, because they both eliminate poverty and sins just like a furnace eliminates the dirty impurities of iron, gold and silver.  And an accepted Hajj has no reward less than Paradise!” (Tirmithi, Nisaa’i, Ahmad)  It is important that we do not let our worries stop us from going, if we have the means.  If we are concerned for our sustenance, one should perform Hajj with the expectation of improving its state, however Allah (swt) wills for that to happen.

4. The Supplication

One of the most prominent features of Hajj is supplication to Allah (swt).  One does it so much on Hajj.  But what is more, the supplication of Hajj is answered insha’Allah; and the best supplication is that of Arafah during Hajj.

“The warrior in the path of Allah, the one performing Hajj and the one performing Umrah are the delegations of Allah.  If they call on Allah they are answered and if they ask Him for anything it is given to them.” (Ibn Maajah, Ibn Hibban)

“The best supplication is the supplication on the day of Arafah […]” (Tirmithi, Malik)

“There is no other day when Allah sets free more slaves from the Fire than the day of Arafah, for that day He comes nearer to them and says proudly to the angels: What do these people seek?” (Muslim)

Now for the youth looking to improve their lives – to get that nice job, get into that school, improve their relationship with Allah and draw near to Him, marry that wonderful man or woman, have that a family member come to Islam or get back on the straight path, Hajj is the place to be. Hajj is where it’s at.  Think of having supplicated during Hajj and living life from now on benefitting from those supplications insha’Allah.

5. The Release from Sin

Not only is Hajj a priceless opportunity for supplication, it is a chance to wipe clean the slate of one’s mistakes and shortcomings of the past.  “One who comes to this House for Hajj and avoids all lewdness and sins, he returns as he was on the day his mother gave birth to him.” (Bukhari & Muslim) Imagine having all of one’s mistakes wiped away, and having a clean and healthy conscience, mind and heart and a purified soul insha’Allah.  Imagine experiencing this rebirth of sorts from a young age.  It is a dream; it is priceless.  But by Allah’s Mercy and Compassion, it is insha’Allah within reach for those who make Hajj.  Hajj is a great way of for young person to get a head start in cleaning up the shortcomings and mistakes of the past, and thereafter look towards a much brighter future insha’Allah.   Hajj is also a chance for Paradise: “An `umrah to another `umrah expiates what is in between them, and the accepted Hajj receives nothing except Paradise.” (Bukhari & Muslim) `Umrah is a like Hajj except it is shorter and can be performed at any time of the year.

6.  Utilize Your Youth

Not only is Hajj a chance to be reborn in terms of one’s past mistakes and shortcomings in life, it is also a chance for the youth to take advantage of the fresh health they are often given by Allah (swt), the Most Generous.  “There are two blessings which many people do not make the most of and thus lose out: good health and free time.” (Bukhari)  Take advantage of this great blessing that is guaranteed for no one.  Hajj is not only a spiritual, emotional, and intellectual experience, but also a very physical one.  No matter how young or in-shape you are, you will stand to benefit from every last bit of youthful energy and physical health Allah (swt) has blessed you with during Hajj.

7.  Experience the World

As a young person, valuable life lessons taken from an early age are precious and can leave a lasting impression.  One of the greatest life lessons anyone can learn and experience most vividly on Hajj is that human beings are equal to each other.  Equal, that is, except in terms of taqwa, or God consciousness and reverence.  On Hajj this is not an ideal of the mind or on the tongue, but is something put into practice, witnessed and experienced.  During the Hajj itself, in part of what is known as the Farewell Sermon, the Prophet ﷺ said, “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab, nor a non-Arab any superiority over an Arab; also a white has no superiority over a back nor a black any superiority over a white, except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood.” (Excerpt from Khutbatul Wada’, amongst collections of Bukhari, Muslim, Tirmithi, Ahmad)

From virtually every nook and corner of the Earth, men and women gather together in unity and submission to God during Hajj.  Men all wear the same simple, white cloth garments; men and women perform the same acts of worship; young and old and even children participate; the rich and the poor mix. Everyone is equal before God and their piety is ultimately only known to Him, and He is their final Judge.  Going through such an experience on a large scale with millions of people, insha’Allah, will open up the mind, heart, and soul to what it really means to be a human being amongst everyone on earth, much less what it truly means to be a Muslim in peaceful surrender to God.

A Declaration by al-Majma` al-Fiqhi, Mecca
Annual Convention

Background

All praises are due to Allah alone.  Peace and blessings be on the one after whom there will be no prophet – our master and prophet, Muhammad, may God bless him, his family, and his companions and grant them peace.

To proceed, the Majlis al-Majma` al-Fiqhi al-Islami [Assembly of Islamic Jurisprudence] analyzed the following issues during its 10^th annual convention, held in the honorable city of Mecca, from Saturday, 24^th of Safar, 1408 A.H., 17^th of October, 1987 C.E. until Wednesday, 28^th of Safar, 1408 A.H., 21^st of October, 1987 C.E.:

–          differences in opinion amongst the orthodox schools of jurisprudence; and
–          extreme and hateful fanaticism shown by some of the followers of these schools, which often leads to the vilification of other schools and their scholars.

Furthermore, the Assembly examined the problem found in the minds of many people today, whose perceptions regarding these differences are based on ignorance of their foundations and meaning.  As a result, the misguiding forces cast doubt in their hearts by whispering to them, “Why should we have these differences among the schools when there is one body of Islamic Law and one set of principles extracted from the Glorious Qur’an and the established Sunnah (tradition) of the Prophet ﷺ?  Why not unite them into one so that Muslims have a single school of thought and a uniform understanding with regards to all legal rulings?”

The Assembly also examined the issue of fanaticism based in the juristic schools and the problems that arise with it, especially among the followers of new, contemporary trends, whose proponents call towards a new brand of ijtihad (scholarly interpretation) and vilify the established schools that have been widely accepted by the Muslim community from the earliest Islamic era.  They wrongfully vilify all, or some, of their imams (leaders) and create discord between people.

After discussing this issue, along with its surrounding facts, circumstances, and consequences (such as misguidance and communal discord), the Assembly has decided to release the following statement to warn and instruct both the misguiding forces and the fanatics.

Declaration

First, with regards to difference among scholars –

Scholarly differences that are found in the Muslim world are of two types:

1. theological differences; and
2. juristic differences.

The first type is, in fact, a calamity that has led to numerous disasters in the Muslim world.  It has split the ranks of Muslims and created discord between them, which is terribly unfortunate.  These theological differences must not exist.  Instead, the Muslim community must unite upon the theology of Ahl as-sunnah wa al-jama`ah (people of the tradition of Muhmmad ﷺ and the community), which represents the pure and sound Islamic thought that existed at the time of the God’s Messenger ﷺ and the Rightly Guided Caliphate, which was declared by the Prophet ﷺ to be an extension of his own Sunnah, for he said, “I command you to adhere to my sunnah, and the sunnah of the rightly guided caliphs after me.  Hold fast to it and grab it with your molar teeth.”

The second type, which consists of those differences that exist among the juristic schools over some issues, is caused by academic reasons, and there is great divine wisdom behind their existence. These differences are a form of God’s mercy for His servants, and they serve to expand the methods by which rulings may be derived from the sacred texts.  Furthermore, these differences are a blessing and a juristic treasure, providing room for the Muslim community in its religious and legal affairs such that it is not restricted to a single opinion when faced with a particular legal issue without any alternatives.  Instead, if at any time or for any issue, the opinion of a particular imam becomes difficult for the Muslim community to follow, it is able to find relief, leniency, and ease in another opinion, according to (its own) legal evidences.  There is no difference in this regard between matters of worship, commerce, family, justice, or crime.

This second type of difference in opinion, i.e. juristic differences, does not represent a deficiency in our religion, nor does it diminish anything from it.  These differences are inevitable!  In fact, there is not a single community that has a complete legal system based on fiqh (jurisprudence) and ijtihad that is free from juristic and scholarly disagreements.

In reality, this type of difference in opinion is inevitable because the sacred texts are often open to more than one interpretation.  Additionally, it is impossible for the sacred texts to be inclusive of all possible situations.  The reason for this, as indicated by some scholars (may God have mercy on them), is that the sacred texts are finite in their quantity, while there is no limit to the types of situations (that may occur).  Therefore, it becomes inevitable (for the jurist) to resort to qiyas (analogical reasoning) and to analyze the operative causes behind various rulings, the intent of the Lawgiver, and the general objectives of Islamic Law, and then to apply them to new cases and situations.  This is where differences arise, due to the understanding of scholars, and what they see preponderant among various possibilities.  As a result, they reach different conclusions regarding the same issue.  All of them seek and aim for the truth, but the one who reaches the right conclusion gets two rewards (from God), while the one who is mistaken gets a single reward.  This is what creates room and removes hardship!

What is deficient about the existence of such scholarly differences, whose virtue and mercy we have clarified?  In fact, they are a blessing and a mercy from God for his faithful servants.  At the same time, they constitute a tremendous juristic treasure, so unique that it behooves the Muslim community to be proud of it.  Yet, the misguiding forces in foreign countries take advantage of the ignorance of some young Muslims, especially those who are studying there.  They distort the image of this juristic disagreement as if it was theological disagreement, thereby claiming that there is inconsistency within Islamic Law.  They fail to realize the difference between the two types of disagreements.  Indeed, there is a huge difference between the two!

Secondly, regarding those who call for a moratorium of the juristic schools of thought, wishing to convert everyone to their new brand of ijtihad, and vilifying all, or some, of the existing juristic schools and their imams – the foregoing discussion regarding the virtues of these juristic schools and their imams should be sufficient for them to restrain themselves from this hateful methodology that they pursue as a means to misguide people, disunite them, and split their ranks.  In these times, when we are faced with incredible challenges from the enemies of Islam, we are in dire need for unity among our ranks, not this divisive call.

May God bless our master Muhammad, his family, and his companions, and grant them abundant peace.  All praises are due to God, the Lord of the worlds.

Signatories:

President:
Abdul Aziz b. Abdullah b. Baz

Vice President:
Dr. Abdullah Umar Nasif

Members:
Abdullah b. Abdul Rahman al-Bassam
Dr. Bakr Abdullah Abu Zayd
Muhammad b. Jubayr
Mustafa Ahmad al-Zarqa
Muhammad b. Abdullah b. Sabbil
Salih b. Fawzan al-Fawzan
Muhammad Rashid Raghib Qabbani
Abu al-Hasan al-Nadwi
Muhammad Mahmud al-Sawwaf
Dr. Ahmad Fahm Abu Sunnah
Abu Bakr Jawmi
Muhammad al-Shadhili al-Nayfar
Muhammad Salim b. Abdul Wadud
Muhammad al-Habib b. al-Khawja

Correspondant:
Dr. Talal Umar Bafaqih