Abu Hurairah reported that the Messenger of Allah said, “Allah does not accept the prayer of one who nullified his ablution until he performs it again.” (Al-Bukhari, Muslim, Abu Dawud and At-Tirmidhhi.)
3- The Consensus
There is a consensus of scholarly opinion that ablution is part of Islamic law.
Therefore, it is a recognized fact of the religion.
Many hadiths state the virtues of ablution. We shall mention just a few:
– `Abdullah ibn As-Sunnabiji stated that the Messenger of Allah said, “When a slave makes ablution and rinses his mouth, his wrong deeds fall from it. As he rinses his nose, his wrong deeds fall from it. When he washes his face, his wrong deeds fall from it until they fall from beneath his eyelashes. When he washes his hands, his wrong deeds fall from them until they fall from beneath his fingernails. When he wipes his head, his wrong deeds fall from it until they fall from his ears. When he washes his feet, his wrong deeds fall from them until they fall from beneath his toenails. Then his walking to the mosque and his prayer give him extra reward.” (Malik, An-Nasa’i, Ibn Majah and Al-Hakim)
– Anas reported that the Messenger of Allah said, “If good characteristics exist in a person, Allah makes all of his acts good. If a person purifies himself for prayer, he expiates all of his sins and his prayer is considered an extra reward for him.” (Related by Abu Ya`la, Al-Bazzar and At-Tabarani in Al-Ausat)
– Abu Hurairah reported that the Messenger of Allah said, “’Shall I inform you (of an act) by which Allah erases sins and raises degrees?’ They said, ‘Certainly, O Messenger of Allah.’ He said, “Perfecting the ablution under difficult circumstances, taking many steps to the mosque, and waiting for the (next) prayer after the (last) prayer has been performed. That is ribat. (Malik, Muslim, At-Tirmidhi and An-Nasa’i)
(Ribat is a term that normally denotes guarding the army from enemy attack, which has great reward in Islam. Here the Prophet has likened the waiting for the coming prayer to be ribat)
– Abu Hurairah also reported that the Messenger of Allah, upon whom be peace, passed by a grave site and said, “Peace be upon you, O home of believing people. Allah willing, we shall meet you soon, although I wish I could see my brothers.” They asked, “Are we not your brothers, O Messenger of Allah?” He said, “You are my companions. My brothers are the ones who will come after (us).” They said, “How will you know the people of our nation who will come after you, O Messenger of Allah?” He said, “If a man has a group of horses with white forelocks amidst a group of horses with black forelocks, will he recognize his horses?” They said, “Certainly, O Messenger of Allah.” He said, “They (my brothers) will come with white streaks from their ablutions, and I will receive them at my cistern. But there will be some who will be driven away from my cistern as a stray camel is driven away. I will call them to come. It will be said, ‘They changed matters after you,’ then I will say, ‘Be off, be off.” (Muslim)
The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.
How fortunate are these souls who are blessed with the following words from the Prophet (peace be upon him):
The sign of an ‘accepted Hajj’ is that upon one’s return, his life changes from worst to good.
“Whoever performs Hajj for the Pleasure of Allah and therein utters no word of evil, nor commits any evil deed, shall return from it (free from sin) as the day on which his mother gave birth to him. (Al-Bukhari and Muslim)
It is hoped that all the pilgrims were sincere in their intentions and had traveled thousands of miles only to secure the pleasure of Allah by fulfilling the obligation laid down upon them. May Allah the Almighty grant all the pilgrim’s acceptance and grant them opportunity again and again to visit the Sacred bud. Ameen.
Nevertheless, we wish to draw the attention of the pilgrims towards certain points which are necessary and of utmost importance to observe and for which many pilgrims are seen neglectful of their significance.
Firstly, the sincerity of intention should remain even after the performance of Hajj. There should be no pomp or show. One should not wish to be called or recognized as a hajji (pilgrim).
Many people adopt the habit of talking frequently about their journey in order that people may come to know of their Hajj. They talk about the expenses incurred in the way of Allah, their charity amongst the poor and needy, their devotion and worship, their assisting the weak and old, etc.; and all is mentioned only with the intention of gaining fame. This is a deceit from Satan who ruins the `ibadat (acts of worship) without the person even knowing.
It is therefore of great importance that the pilgrim does not talk about his Hajj without necessity as it may lead to riyaa’ (show, insincerity). However, if necessity arises and one must talk about his Hajj then he is at liberty to do so. But, he must not indulge in this type of conversation unnecessarily.
Secondly, it is noted through experience, that many pilgrims return with only the bad side of the journey and make it a habit of talking about nothing except the hardships they have encountered during Hajj. The pilgrims should strictly refrain from this.
On the contrary they should talk about the greatness of the sacred places, the spiritual gains, the enjoyment in devotions of Haramayn (the sacred sanctuaries of Makkah and Madinah; `Umrah, Tawaf, feeling of peace at the Prophet’s grave, salah in Masjid All-Haram and Masjid-un-Nabawi etc).
If one looks at his journey of Hajj carefully he will find that the good things far outweighs the bad. Every second spent in these sacred places is incomparable with anything in the world.
The journey of Hajj is a long journey; one has to travel by air, pass the immigrations, go through the customs, encounter people who speak foreign languages, etc. In these circumstances, difficulties are certain to arise. when we travel in our country do we always travel with comfort and ease? Do we never encounter difficulty? Do we not find ourselves held up in traffic for hours on a motorway?
Considering the fact that 2-3 million pilgrims perform the rituals of Hajj at one time, in one place and that they all come from different countries and backgrounds and that many of them have never before used or seen the facilities available to them.
We think the difficulties encountered are insignificant. Moreover, the pilgrims are rewarded abundantly by Allah (Exalted be He) upon every difficulty encountered in their journey whereas tile same is not tile case whilst we are on another journey.
Those people who engage in these types of conversation become the cause of discouragement to others who have not yet had the opportunity to perform Hajj. These unfortunate pilgrims fall into the category; …and would keep back (men) from the Way of Allah, and from the Sacred Mosque,… (Al-Hajj 22:25). They should take heed that if people are discouraged by their conversation and postpone their Hajj then those who have discouraged them will be equally responsible.
Thirdly, the sign of a ‘mabroor Hajj’ or an ‘accepted Hajj’ is that upon one’s return, his life changes from worst to good. He becomes totally punctual in fulfilling the commands of Allah. His love and inclination towards the Hereafter increases and love for the worldly pleasures decline.
Therefore, it is essential that the pilgrim is watchful over his actions and should try his utmost to instill in himself good characters and refrain from all types of evil. He should try his best to fulfill the obligations laid down by Allah and avoid all the things forbidden by Him.
Close your eyes and visualize what it must be like to see people from countless communities and countries converging on one ‘Centre’ through a thousand and one routes from the east and from the west, from the north and from the south.
The differences of nationality, country and race are obliterated and a universal community of God-worshippers is constituted.
Their faces are different, their colours are different, their languages are different, but on reaching a frontier near the ‘Centre’ all exchange the varied clothes they are wearing for a simple uniform of the same design.
This single, common uniform of ihram distinguishes them as the army of one single King. It becomes the insignia of obedience and service to one Being; all are strung in one cord of loyalty and are marching toward one ‘Capital’ to file past their ‘King’.
Hajj: Universal Community
When these uniformed soldiers move beyond the frontier, the same cry issues forth loudly from their mouths:
All are dressed in similar uniforms, all are led by one Imam (leader), all are moving simultaneously, all are now using the same language, all are rising, sitting, bowing down (ruku`) and prostrating themselves (sujud) at one signal of Allahu akbar (God is the Greatest), and all are reciting and listening to one Arabic Qur’an.
When these caravans pass on, loudly raising with one voice the call of labbayka, labbayka, when at every ascent and descent the same words resound, when at the time of meeting of caravans these same voices are raised from both sides, and when at the time of every Prayer and at dawn these exclamations reverberate, a unique atmosphere is created whose exhilarating effect makes a man forget his self and become absorbed in the ecstasy of labbayka.
After reaching the Ka`bah comes the act of circumambulation, then the doing of sa`i by all together between Safa and Marwah, then the encampment of all at Mina, then the departure of all towards `Arafah and the listening to their leader’s address, then a night’s sojourn by all at Muzdalifah, then the return of all together towards Mina.
Then comes the throwing of stones in unison by all at jamarat, then the animal sacrifice performed by all, then the return of all together to the Ka`bah for further circumambulation, and then the offering of salah by all together around the center all this carries within itself an effect which has absolutely no parallel.
The article is an excerpt from the author’s “Let Us Be Muslims”.
Allah has chosen certain days over others, and on top of these days are the first ten days of Dhul-Hijjah.
The Prophet (peace be upon him) said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.” The people asked, “Not even jihad for the sake of Allah?” He said, “Not even jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Al-Bukhari)
What is specific about such days, and how should we make use of them?
In the this video Sheikh Yasir Qadhi talks about the status and merits of such blessed ten days, how to seize the chance of them, and the advantages of extra effort in worshiping during them.
Islam organizes the spiritual and moral life of man as well as the practical in order to live a normal balanced life. Every act of worship in Islam has a meaning, a purpose and a significance, and of great spiritual, moral, and physical benefits.
Hajj, one of the five main pillars of Islam, gives a specific and practical example of acts of worship in Islam. A rich spiritual experience, Hajj has a great message and lessons for the benefit and wellbeing of man and all humanity, resulting in spiritual and behavioral development in the life of a Muslim.
Hajj is a life-time journey; if conducted properly, it will erase all sins of the pilgrim. So, every Muslim intending to undertake this journey should first learn well its rituals and how to perform them correctly.
This special folder presents a complete picture of Hajj, its wisdom, its rituals and the benefits that are reaped from undertaking the blessed journey.
Like no other days in the Islamic calendar, the first ten days of Dhul-Hijjah have a very special status. What should we do in these cherished great days? How could we get the utmost benefits of these days?
The main purpose of Hajj and `Umrah is to worship Allah in the places he commanded us to worship Him therein. Allah’s Messenger (peace be upon him) said:
Hajj is an obligatory act of worship.
“Pebble throwing and performing sa`i saying (i.e. going between As-Safa and Al-Marwah) are made (decreed) for mentioning Allah.” (Abu Dawud and At-Tirmidhi)
Hajj (Pilgrimage) is uniformly agreed upon by Muslim scholars as an obligatory act of worship, and one of the pillars of Islam. It is prescribed for all Muslims; they are to perform Haj) once in their lifetime provided they can afford it. and it is a collective duty on all Muslims at a set time every year.
On the other hand, any performance of Hajj other than the obligatory one is considered a voluntary act of worship.
Concerning `Umrah, many scholars regard it as a religious duty, for when the Prophet (peace be upon him) was asked if women had to participate in jihad (fighting in the Cause of All ah), he replied:
“Yes, there is a jihad prescribed for them in which there is no fighting, namely Hajj and `Umrah.”
Accordingly, if `Umrah is authenticated to be a religious duty for women, then the more it is so for men. To illustrate, once a man said to the Prophet (peace be upon him), ‘My father is an old man who can neither perform Hajj nor `Umrah nor even travel.’ Upon that, the Prophet said le him:
“Perform Hajj and `Umrah on behalf of your father.” (At-Tirmidhi)
Once in a Lifetime
According to the above, it is obligatory for a Muslim to perform Hajj and `Umrah once in a lifetime; the Prophet (peace be upon him) said:
“Perform Hajj only once, and whoever performs it more than that, it is a voluntary act for him.” (Abu Dawud, An-Nasa’i, Ibn Majah)
In Sahih Muslims (Muslim’s Authentic Book of Hadith), it is narrated on the authority of Abu Hurayrah that the Prophet (peace upon him) said:
“0 people! Allah has made Hajj obligatory for you, so perform Hajj.”
Upon that, a man asked, ‘(Is it to be performed) every year?’ The Prophet (peace upon him) answered, “If I were to say ‘Yes: it would become obligatory (for you to perform it every year) and you would not be able to do it.” (Muslim)
Who Is Obliged to Perform It?
A Muslim, male or female, must perform the obligatory Hajj as soon as one is able to, and whoever defers it without a legal excuse is deemed sinful, for the Prophet (peace be upon him) said:
“Make haste to (perform the obligation of) Hajj, for the one of you does not know what might afflict him.” (Ahmad)
There are five conditions that must be fulfilled as prerequisites for performing Hajj: to be a Muslim, to be sane, to have reached puberty, to be free (not a slave), and to be able to perform it. Those who meet these prerequisites are obliged to perform Hajj immediately.
Would a Boy Perform Hajj?
Performing Hajj and `Umrah for a little boy is accepted as a supererogatory act of worship, as indicated in the l1adilh narrated by Ibn `Abbas:
“A woman lifted up a boy to (show him to) the Prophet and said, ‘Would this (child) be credited with performing Hajj? He (peace be upon him) replied, ‘Yes, and you will have a reward.” (Muslim)
Scholars uniformly agree that if a boy performs Hajj before reaching puberty, it is still obligatory for him to do it once again when he is an adult and has the ability to do it. That is to say, Hajj, which is performed in childhood, does not spare a person the obligatory Hajj when reaching puberty, and so is the case of `Umrah.
As for a child under the age of discretion, his guardian can assume ihram (a state of ritual consecration during Hajj or `Umrah) and declare the intention to perform Hajj on his behalf.
The guardian should stop the child from doing whatever acts which are forbidden during Hajj, and should perform tawaf (circumambulating the Ka`bah) and Sa`i (going between As-Safa and Al-Marwah) on behalf of the child while carrying him. The guardian is also to accompany the child to Mount `Arafah, Muzdalifah, and Mina, throwing the pebbles on his behalf.
The article is an excerpt from the author’s book “A Summary of Islamic Jurisprudence”.
Dr. Salih Al-Fawzan is a Professor of Islamic Jurisprudence, Member of the Board of Senior Ulema & Member of the Permanent Committee for Fatwa and Research.