Zamzam Water: The history & Significance

Zamzam Water: The history & significance

Introduction

Allaah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance? Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Hajj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families.

So, what is so special about Zamzam water? In a word: Everything.

There is nothing ordinary about it. The miracle of how it came to being in the middle of the desert, its consistency throughout thousands of years, the beneficial qualities it has, the fact that it never dries up. This water is special.

The fact is, this small 5 ft. deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts distributed worldwide to millions. Zamzam water has scientifically been proven to contain healing qualities due to its higher content of Calcium and Magnesium Salts and also the natural fluorides that encompass a germicidal action.

It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae—especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants.

From the time that Hagar wandered aimlessly through the desert in search of sustenance for her son and herself; to the moment that Ismaa'eel may Allaah exalt his mentionkicked his tiny feet on the sand and the well of Zamzam was born out of the great Mercy of Allaah, Muslims have been drinking from it. What is more fascinating is that it has never once dried up. To Muslims this blessed water is special in significance and history.

A Lofty History

Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "When Ibraaheem (Abraham) had differences with his wife, (because of her jealousy of Haajar, Ismaa’eel’s (Ishmael) mother), he took Ismaa’eel and his mother and went away. They had a water-skin with them containing some water, Ismaa’eel's mother used to drink water from the water-skin so that her milk would increase for her child. When Ibraaheem reached Makkah, he made her sit under a tree and afterwards returned home. Ismaa’eel's mother followed him, and when they reached Kada, she called him from behind, `O Ibraaheem! To whom are you leaving us?' He replied, '(I am leaving you) to Allaah's (Care).' She said, 'I am satisfied to be with Allaah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I would better go and look so that I may see somebody.' She ascended the hill of the Safaa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the hill of the Marwah. She ran to and from (between the two hills) many times. Then she said to herself, 'I would better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the hill of the Safaa and looked for a long while but could not see anybody. Thus she completed seven rounds (of running) between Safaa and Marwah. Again she said (to herself), 'I would better go back and see how the child is doing.' But all of a sudden she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbaas may Allaah be pleased with himhit the earth with his heel to illustrate it), and so the water gushed out. Ismaa’eel's mother was astonished and started digging ... She started drinking from the water and her milk increased for her child..." [Al-Bukhaari]

In another narration of Ibn 'Abbaas may Allaah be pleased with himthe Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "May Allaah be merciful to the mother of Ismaa’eel! If she had left the water of Zamzam (fountain) as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hagar and asked her, 'May we settle at your dwelling?' She said, 'Yes, but you have no right to possess the water.' They agreed." [Al-Bukhaari]

It was thus how the dry and barren valley of Makkah became inhabited.

The Archangel Gabriel unearthed the water of Zamzam such that the life of Ismaa’eel, the great grandfather of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )maybe saved. Hagar, the wife of Ibraaheem the patriarch, restricted its flow and caused it to become a well. It is located next to the holiest of all holy places: the Ka'bah. Its water was the direct cause of Jurhum's settlement in Makkah, and hence the start of the Makkan era in the human history. No other water can claim this honor.

The Rebirth of Zamzam

With passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical.

They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten.

Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one.

It so happened that for three consecutive nights, Abdul-Muttalib had a very clear vision about digging a well. During each vision, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night.

To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka'bah. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim.

The Makkans and Abdul-Muttalib' s could not negotiate a middle ground, so both parties agreed to seek arbitration. They set out for a priestess whose judgment was accepted by both parties.

On their way, and while crossing the desert, the caravan ran out of water. The companions of Abdul-Muttalib all but gave up any hope of salvation. And when all seemed lost, water sprang out from the ever so small notch that Abdul-Muttalib' s camel made with its pad. Upon seeing this, the Makkans knew that He who saved Abdul-Muttalib from this eminent death on this very journey to settle the very question of Zamzam, had made Abdul-Muttalib the sole heir to this special water. The matter was settled and the family of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )was ennobled with a mark of clearest distinction.

It is of paramount importance to mention that Abdul-Muttalib' s possession of Zamzam was not an act of ownership where he would deny its water to others. Being the sole heir to Zamzam meant that Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no one else (save his family of course) could partake in this most honorable privilege.

Venerable Even Before Islam

After the rebirth of Zamzam on the hands of Abdul-Muttalib, the Makkans accorded Zamzam the veneration it deserved. They used to drink from Zamzam whenever they were about to engage in matter of grave importance.

Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always commenced their preparation to fend enemies by drinking from Zamzam. This was so customary that one could easily infer the gravity of matters from the collection of pots near Zamzam.

The Makkans realized that Zamzam was blessed water. They sought its blessing in matters of gravity, and many a times it was the difference.

The Location of the Well

The well is located only few paces from the Ka'bah, behind the Maqaam (the stepping stone which Ibraaheem may Allaah exalt his mentionused while building the Ka’bah) to the left. Its location is now clearly marked on the marbles of the Mataaf (the nearly circular open space where the pilgrims circumambulate around the Ka'bah). The well itself was lowered below the ground to facilitate the modernization of water extraction from the well, and to remove all obstacles from the path of Tawaaf.

It is worth mentioning that there are other wells named Zamzam after the original one. Such a well can be found, for example, in Madeenah.

The Names of Zamzam

Like any object of reverence, Zamzam commands both love and respect. In addition to the sublime nature and the loft history of this unique water, its attributes have originated its many names. Some of its names that are related to its sublimity are `blessing' and `blessed'. Another beautiful name is 'Bushra' which signifies glad tidings for the believers.

Its lofty history contributed to its many names, such as 'sanctified' . Another set of names derive from the fact that the Archangel Gabriel (Jibreel) unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at Jibreel', with both names referring to the act of knocking the ground open by the Archangel.

Zamzam's attributes, however, account for most of its names. Some of these attributes were learned from teachings of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); others were coined as descriptive names for physical and spiritual attributes of the water. These names include, for example, 'a cure for illness', and 'a food for hunger'. It is also called 'sufficient' , 'beneficent' , and 'pure and sweet'.

The Heavenly Connection

Ibn 'Abbaas may Allaah be pleased with himrelated that when a man drowned in Zamzam much of the water was removed out of the well in order to retrieve the body. After removing the body, Ibn 'Abbaas may Allaah be pleased with himtold the man who was at the bottom of the well to collect water from the wellspring which flows from the direction of the Ka'bah. The source of this wellspring, said Ibn 'Abbaas may Allaah be pleased with himis from Paradise. 'Abdullaah Ibn 'Amr may Allaah be pleased with himcorroborates the same reference to the heavenly connection. This gives Zamzam yet a further distinction whereby this earthly stream is mixed with water from Paradise. This is a most generous gift of Allaah.

A Clear Sign

Al-Masjid Al-Haraam (The Sacred Mosque in Makkah) is the first House of worship appointed for mankind. Along with this appointment, Allaah blessed this sacred place with many signs of distinction. Allaah Says (what means): "Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Aalameen (the mankind and jinn). In it are manifest signs (for example), the Maqaam (place) of Ibraaheem (Abraham); whosoever enters it, he attains security..." [Quran 3:96-97]

Zamzam is one of those signs. Chronologically it is the first, for when Ibraaheem, the Patriarch may Allaah exalt his mentionleft his wife and infant son at the barren valley, following Allaah's command, he made a humble request: "O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Lord, that they may perform salaah (prayer). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks." [Quran 14:37]. Zamzam was the first among many fruits.

A Perpetual Water

One of the greatest attributes of Zamzam is that it will never dry up. This is a gift from Allaah to Makkah and to its pilgrims. Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "... May Allaah bestow his mercy upon her (Hagar, the mother of Ismaa’eel), had she let go (of the water of Zamzam) it would have become a spring (rather than a well) whose water shall never dry." [Ahmad]

Every year, millions upon millions of pilgrims drink Zamzam water, which has been around for thousands of years. It is fed daily to the Prophet's mosque in Madeenah in large quantities, and is packaged and shipped to millions of Muslims worldwide, without the slightest blemish in its flow. It is the epitome of munificence; the more we drink, the more it gives.

A Friend of the Believer

Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "One difference between us (believers) and the hypocrites is that they could not drink much from Zamzam." [Ibn Maajah]


A Muslim loves Zamzam and drinks it abundantly until he is full, whereas a hypocrite could not. This inability is caused by innate dislike to whatever the believers do in accordance with Allaah's wishes, which, in turn, causes the wretched one to forsake this divine gift for a mere mortal one.

The chemical analysis of Zamzam Water

Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of chemical analyses show that Zamzam Water is pure water, without color or smell, has a distinct taste, and its hydrogen exponent is 7.5, indicating that it is alkaline to some extent.


A study conducted in American laboratories showed that traces of thirty elements were identified in Zamzam water by means of energizing neutrons. Some of these elements scored less than 0.01.

After matching up the chemical analysis to international specifications, especially to the specifications of the World Health Organization (WHO), results proved the portability of Zamzam water as well as its beneficial effect on the body health. Additionally, sodium is very high in Zamzam water and the international specifications do not put a limit to the measurement of its composition.

Minerals Percentages Calcium I98 Magnesium 43.7 Chloride 335 Sulfur 37o Iron o.I5 Manganese o.I5 Copper o.I2

This is an Analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (I4oo H.)

This is an Analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (I4oo H.)

Zamzam water has also been treated by ultraviolet rays, and microbes have no place to survive in it, which means that Zamzam water preserves its taste and is not a congenial environment for bacteria.

According to various chemical analyses, dry weather make: Zamzam more saline through evaporation, which is, with Allaah's might, good for the human body.

In conclusion, it becomes clear that we should believe in the Prophet's miracles sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )and that he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )as described by Allaah (what meant): "Nor does he speak of (his own) desire. It is only Inspiration that is inspired." [Quran 53: 3-41]

Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "Zamzam water is a lavish meal and a great healer," and, "Zamzam water is what one intends to drink it for." Thus, it is a Sunnah to Drink Zamzam water, wash with it, and splash it on a sick person.

The Benefits of Drinking Zamzam Water

Ibn 'Abbaas may Allaah be pleased with himsaid: "The people of Makkah used to be the fastest when it comes to sprinting, and the most powerful when it comes to wrestling, but as soon as they stopped drinking Zamzam water, they started to suffer from a disease in their legs."

He also said that the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )had said: "Zamzam water is what one intends to drink for. When one drinks it to be healed, Allaah heals him; when one drinks it be full, Allaah makes him full; and when one drinks it to quench his thirst, Allaah quenches it." [Ahmad and Ibn Maajah]

There is no doubt that drinking Zamzam water is very beneficial. Thus, dear brothers and sisters! One should drink Zamzam water because it is the best water on earth. Ibn 'Abbaas, may Allah be pleased with him, said that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )had said: "The best water on earth is Zamzam water".

Ibn Khaytham may Allaah have mercy upon himsaid, "Ibn Wahb may Allaah have mercy upon himcame to us suffering from an illness. We, then, paid him a visit and found out that he had Zamzam water. We said to him, 'If you taste this water, you will find it crude (salty).' Then, he said: 'I'll drink from it till I recover. I swear by the One Who owns my soul that it is in the Book of Allaah, 'Zamzam neither drains nor can by vilified.' It is in the Book of Allaah, `... It is the drink of the pious.' It is in the Book of Allaah, 'Priceless perfume.' It is in the Book of Allaah, ‘It is a lavish meal and a great healer.’ I swear by the One Who owns my soul that if anyone drink his full from it, he recovers.' [Sa'eed Ibn Mansoor and Al-Arzaqi]

All the above proves the authenticity of the narration: "Zamzam water is what one intends to drink for." Additionally, many Islamic scholars drank it and experienced its dazzling effects. For instance, Imaam Abu Haneefah may Allaah have mercy upon himdrank from Zamzam water in order to be a knowledgeable scholar and he became the best among the scholars in his era.

Al-Bakri may Allaah have mercy upon himsaid: "I tried (Zamzam water) and sensed the truth about what had been said about it, and when I drank it, I had no doubt about its amazing effect."

It is also true that Imaam Shaafi'i may Allaah have mercy upon himfelt its tangible results when he drank Zamzam water in order to be a knowledgeable person and a good arrow shooter, fitting nine out of ten targets at a time.

Al-Ajmi may Allaah have mercy upon himsaid that when drinking Zamzam water one should ask for forgiveness from sins, one may say: "O Allaah! It came to my knowledge that your Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said, 'Zamzam water is what one intends to drink it for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive me." Besides, when someone drinks it to be healed, it is good to say: "O Allaah! I am drinking it to be healed. O Allaah! Heal me."

The ruling of carrying Zamzam Water outside Makkah

Al-Imaam Al-Faarisi may Allaah have mercy upon himmentioned that it is permissible to carry Zamzam water outside Makkah according to the four juristic schools, and that it is even recommended by Imaam Maalik and Imaam Shaafi'ee may Allaah have mercy upon them.

'Aa'ishah may Allaah be pleased with heralso mentioned that the Prophet, salallaahu alayhi wa sallam, and herself used to do that. [At-Tirmithi] . Abu Hasan may Allaah be pleased with himsaid: "The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )wrote to Suhayl Ibn 'Amr may Allaah be pleased with him: 'If you receive my message at night, do not wait till the morning, and if you receive it in the morning do not wait till night; just immediately send me some Zamzam water.' Then, Suhail's wife with the help of his grandfather, Ayoob Ibn 'Abdullaah, and their maids carried Zamzam water at night…" [Abu Moosaa Al-Madeeni & Al-Azraqi]

Attaa may Allaah have mercy upon himstated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.

'Aa'ishah may Allaah be pleased with hercarried Zamzam in bottles for sick people. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )also carried it in leather bags and used to pour it on the sick and give it to them as a drink. [Al-Faakihi]

http://www.islamweb.net/ver2/archive/article.php?lang=E&id=138390

Muslim Pilgrimage: a journey toward tolerance?

Muslim Pilgrimage: a journey toward tolerance?

Imagine the power of standing at the geographical and spiritual center of your religious faith, together with millions of fellow believers. How would that experience change your life, your spirituality, your politics and your relationships?

In 2006, David Clingingsmith, PhD, of Case Western Reserve University's Weatherhead School of Management, asked this question in the context of perhaps the most famous religious pilgrimage in the world-the annual Muslim pilgrimage to Mecca, called the hajj.

Every Muslim, if he or she is physically and financially able, is urged to participate at least once in the hajj, which consists of a series of rituals commemorating the life and struggles of the biblical prophet Abraham. The pilgrimage is one of the "Five Pillars of Islam," crucial religious duties that also include daily prayer, charity, fasting during the holy month of Ramadan, and professing Allah as the one true God.

Given that the hajj is a large-scale religious and community ritual, it is a powerful subject of study. Muslims pray five times each day facing Mecca and the Kaaba, a black, cube-shaped building at the center of the city's Masjid al-Haram mosque. Standing at this site of holy veneration with so many fellow Muslims (nearly 3 million attended in 2006), walking counter-clockwise around the Kaaba seven times and participating in other hajj rituals is surely life-altering.

But what exactly is its impact? Does it change the way Muslims think about their religion, or even lead to a radicalized form of the faith? In forging unity among Muslims, might the hajj inspire negative thoughts and opinions of non-Muslims?

These are the questions Clingingsmith asked in his study.

He and colleagues Asim Ijaz Khwaja and Michael Kremer, both professors at Harvard University, interviewed Pakistani Muslims who participated in a random lottery system to secure one of the 150,000 hajj visas allotted to Pakistan by Saudi Arabia. Half of those interviewed were granted visas and went on the hajj; the other half were denied and did not attend. Clingingsmith notes that this comparison lets researchers know that they are measuring a "real" effect of the hajj and not an erroneous correlation.

What Clingingsmith found was that participation in the hajj actually increased both connection within the Muslim community and positive regard for those outside the faith. Among the study's findings:

* Those returning from the pilgrimage (called hajjis) were 22 percent more likely to declare that people of different religions are equal, as compared with the non-hajji group.
* Hajjis were twice as likely as non-hajjis to openly condemn the goals of Osama Bin Laden.
* Male hajjis were 8 percent more likely than non-hajjis to express hope that their daughters and granddaughters would adopt professional careers.

These findings would not surprise anyone who has read the famous hajj account in Malcolm X's autobiography. "My pilgrimage broadened my scope," Malcolm X said. "It was in the Holy World that my attitude was changed...by what I witnessed there, in terms of brotherhood. ..between all men, of all nationalities and complexions."

The results of the survey also could be understood in terms of social identity theory, which says that when you share a positive experience within a group, you are more likely to think positively of others, even members of other groups, Clingingsmith says. Clingingsmith says his study should comfort the 45 percent of Americans that a 2007 Pew study showed believe that Islam encourages violence more than other religions.

"When you have extremist elements within a religious tradition, you should be careful not to let that color your view of the character of that belief system in a general sense," he says. "From the point of view of people who are non-Muslims, the experience that the pilgrims have of going on the hajj is something we should feel positive about."

http://www.case.edu/magazine/fallwinter2009/muslimpilgrimage.html

Study Finds Hajj Promotes Peace

Study Finds Hajj Promotes Peace

Published On Tuesday, May 06, 2008 12:32 AM

By AHMED N. MABRUK
Crimson Staff Writer

A study published by researchers at the Harvard Kennedy School (HKS) last month found that the Hajj, the annual Muslim pilgrimage to Mecca, makes pilgrims more peaceful and tolerant rather than fostering feelings of self-isolation.

After reviewing data from a 2006 survey to 1,600 Sunni pilgrims from Pakistan, researchers Asim Ijaz Khwaja of HKS, Michael R. Kremer of the Department of Economics, and David Clingingsmith of Case Western Reserve University, concluded that participation in the Hajj bolsters pilgrims’ observance of Islamic practices, including the five daily prayers and fasting, while decreasing their adherence to local customs, like the practice of dowry.

The study also found that the Hajj promotes “harmony among ethnic groups and Islamic sects and leads to more favorable attitudes toward women, including greater acceptance of female education and employment.”

And while the report recognizes that some observers have assumed that the pilgrimage serves to isolate Muslims from non-Muslims, the study concluded that, though the Hajj increases unity among Muslims, it doesn’t foster “antipathy toward non-Muslims.”

“So many Muslims getting together might change, in a negative way, their views [regarding] non-Muslims,” Clingingsmith said. “And I think that there’s sort of a view out there in the world that they might find an increased support for political Islam—in fact, we see the opposite of that,”

“That’s something the typical person might find surprising,” he added.

The researchers pointed to “exposure to and interaction with Hajjis from around the world” as the reason for increased tolerance.

After going on the pilgrimage twice, Na’eel A. Cajee ’10 said the study’s findings support his firsthand experiences.

He said the Hajj “is not just about tolerating the people next to you—it’s about having the differences but bonding.”

Though the two million pilgrims typically in attendance for the Hajj are logistically ordered by country, Cajee said the diverse backgrounds “weren’t obstacles.”

“I’d go into random tents—the American tents, the Indonesian tents, the South African tents—and it didn’t matter if they were poor or rich, people would invite me to eat,” he said.

The study’s authors echoed Cajee’s personal experiences.

“Social distance isn’t as large as you thought on Hajj, and maybe that’s the learning you come out with,” Khwaja said. “Once you think a Muslim European is good, then maybe all Europeans are, too. A famous example of this broader learning may have been Malcolm X and his letter from Hajj, [in which] he attributes rethinking his views on race to performing the Hajj.”

—Staff writer Ahmed N. Mabruk can be reached at amabruk@fas.harvard.edu

The Well of Zamzam

The Well of Zamzam
Mahmoud Isma`il Shil
`Abdur-Rahman `Abdul-Wahid

The Well of Zamzam that gushed forth underneath the footsteps of Isma`il, peace and blessings be upon him, is considered one of the important elements within the Sacred Sanctuary. Actually, this blessed Well had passed by several incidents which we are going to mention here as follows:

Zamzam Before Islam

It was reported on the authority of Ibn `Abbas, may Allah be pleased with him, that Abraham, peace and blessings be upon him, came to Makkah along with Hajar, the mother of Isma`il, who was a suckling baby. He left her and her son in a place on the spot of Zamzam with a water-skin containing some water, and set out homeward. She used to drink and then give suck to her son until the water had all been used up. Then, her child (Isma`il) became thirsty and she started looking at him tossing in agony. The mother of Isma`il thought that he was dying of thirst; so, she left him and went to the mountain of Safa (that was the nearest mountain to her on that land). She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anyone. Then she descended from Safa and when she reached the valley, she ran like a person in distress and trouble, till she crossed the valley and reached the Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see any. She repeated that (running between Safa and Marwah) seven times. When she returned to her son, she heard a voice and she said, `O, (whoever you may be)! You have made me hear your voice; have you got something to help me?' Ibn `Abbas added, The Archangel Gabriel stroke (dug) the earth (at the place of Zamzam with his heel or his wing), till water flowed from that place. She started making something like a basin around it, using her hand in this way, and started filling her water-skin with water. Then she drank (water) and suckled her child." This incident was mentioned in detail by Al-Bukhari in his Sahih.

Zamzam was the First Sign of Permanent Settlement in Makkah

Al-Azraqi mentioned in his Akhbar Makkah and At-Tabari in his Tarikh Ar-Rusul wal-Muluk that some people from the tribe of Jurhum or a family from Jurhum passed by Hajar and her child, as they (i.e. the Jurhum people) were coming in a trading caravan from Ash-Sham (the Levant). They landed in the lower part of Makkah where they saw a bird hovering above the valley. Someone said, "This bird must be hovering over water (of a well), though we know that there is no water in this valley." They sent two men to see what is there. They came to Isma`il's mother and talked to her. Then, they returned to inform their people of the good news (that there is water). So, they all came and settled beside the water after getting the permission of Isma`il's mother. The whole story is mentioned in detail in Sahih Al-Bukhari. The narration cited that she granted them permission to dwell in this place without having any right to possess the water and they agreed to that.

The area of dwellings at Makkah had been increasing especially after Abraham and his son Isma`il, peace and blessings be upon them, built the Sacred House. (The tribe of) Jurhum continued to take charge of the Sacred House and (the Well of) Zamzam for a period of time until a Yemenite tribe so called Khuza`ah emigrated to this place after the collapse of the Ma'rib dam. Khuza`ah went into battle with Jurhum and at the end Khuza`ah were victorious and took charge of the Sacred House.

The Jurhumites were finally driven out from Makkah and they were separated in the province of Tuhamah. In the fifth century, Qusayy Ibn Kilab established himself in control of Makkah after a fierce battle with the tribe of Khuza`ah ending with their evacuation from Makkah and joining Kinanah under his authority. He thereupon brought people of Quraish to Makkah and divided it among its clans. The Well of Zamzam at that time was neglected since it had been buried and its landmarks were hidden completely. It continued to be so until `Abd Al-Muttalib Ibn Hashim, the grandfather of the Prophet, peace and blessings be upon him, rediscovered it. One may wonder: how could people of Makkah and the pilgrims drink (water) after covering the Well of Zamzam?

The answer is: there were wells and springs that were dug after the disappearance of the Well of Zamzam such as the well of Al-Yusrah that was dug by Ka`b Ibn Lu'ayy and another well so called Ar-Rwua; they were opposite to the mount of `Arafah.

`Abd Al-Muttalib dug Zamzam following the Incident of the Elephant after he saw a spiritual figure in a vision saying, "Dig Zamzam." Then, it vanished and once again came to him and said, "Dig Zamzam which is located between dung and blood, an ants' nest, and pecking ravens."

When `Abd Al-Muttalib woke up, he went immediately to the Sacred House wherein he discovered the place, where a cow was to be slaughtered at Al-Hazurah (a market in the Pre-Islamic period of Ignorance) but it escaped from its slaughterer. Then, it was overcome by death in the Sanctuary in the very place of Zamzam. The cow departed life and its flesh was carried away. Then, a raven came to eat from it and it fell in the dung and then ants gathered around what remained of it.

`Abd Al-Muttalib rose and started to ding in the assigned location but people of Quraish came to him and asked him, "What are you doing, why do you dig in the Sanctuary?" `Abd Al-Muttalib replied: "I am going to dig this well and fight anyone who tries to bar me." He continued along with his sole son Al-Harith at that time to dig despite their vehement protest. Some Quraishites disputed with them while others stopped because they knew well `Abd Al-Muttalib' s high-ranked pedigree. `Abd Al-Muttalib was sharply harmed until he vowed that if he would have ten sons he would slaughter one of them (in sacrifice). Digging continued until he found golden swords. When the people saw the swords they said, "O `Abd Al-Muttalib, we should have a share in what you have found." He replied that these swords would go to the Sacred House. He afterwards continued to dig until water flowed in the bottom.

Then, he built a cistern beside it and used to fill it with water along with his son so that the pilgrims may drink thereof. But some people of Quraish used to break this cistern by night and when `Abd Al-Muttalib wakes up he reforms it. When their corruption to the basin increased, `Abd Al-Muttalib supplicated his Lord (against them), then a shadowy figure came to him in a vision and told him to say: "O Lord, I do not make it permissible for the one who wants to take a bath in it but it is permissible for anyone to have a drink (of water) from it." When `Abd Al-Muttalib woke up, he proclaimed what he had seen in the Sanctuary, then he went out. Afterwards, no one of Quraish corrupts his cistern unless he is afflicted with a malady in his body. So, they stopped corrupting it altogether.

Then, `Abd Al-Muttalib married another woman who bore him ten sons. He intended to sacrifice one of his sons, so he gathered them in the Ka`bah. The lots were cast, and it was `Abdullah's arrow that came out. But after consultation with people they suggested to put `Abdullah and ten camels side by side and cast lots between them. If the arrow falls against `Abdullah, he should add more ten camels and so forth until his Lord accepts them and the arrow falls against the camels. The lots were cast ten times until the arrow fell against the camels. At last `Abd Al-Muttalib became certain that God had accepted his expiation, and the camels were duly sacrificed.

Zamzam in the Islamic Era

After `Abd Al-Muttalib dug the Well of Zamzam, it became the main source for watering the pilgrims to the Sacred House of God. With the advent of Islam, its importance increased since many Hadiths were reported in its favor. We may cite in this regard some of these Hadiths as follows:

Ahmad reported that the Messenger of Allah, peace and blessings be upon him, said, "Fever is from the heat of the Hell-fire; so, cool it with Zamzam water."

`Ali Ibn Abu Talib, may Allah be pleased with him, also reported that the Prophet, peace and blessings be upon him, performed Tawaf (circumambulation) of Ifadah, then he asked that a bucket of Zamzam water should be brought to him. He afterwards performed ablution with this water and then said, "Draw water, O Banu `Abd Al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you."

Disappearance of the sources and springs of water before the Day of Judgment except that of Zamzam

`Uthman Ibn Saj narrated, "Muqatil informed me on the authority of Ad-Dahhaq Ibn Muzahim that Allah, Glorified and Exalted be He, will take away the fresh water before the Day of Judgment. All sources and springs of water-supply will be lost except the water of Zamzam and the earth will issue (cast away) what is in its hollows of gold and silver. At that moment, the man will come with a sack full of gold and silver and offer it saying: is there anyone who accepts this from me? He will be replied: had you offered it to me yesterday I would have accepted it from you."

Description of the Well of Zamzam in the course of time

Ibn Juraij was reported as having said that `Ata' described to him the way of their watering from Zamzam saying: (The Well of) Zamzam had two cisterns in the first era; one between it and (Ar-Rukn) the Corner through which the pilgrims would have their drink of water and another cistern from behind for performing ablution. It had an attached reservoir to which water comes through the gate of As-Safa and it had no window at that time.

It was merely a well surrounded by a fence of stones that had been simply built. It continued to be so until the era of the `Abbasid caliph Abu Ja`far Al-Mansur who was the first to build a dome above the Well of Zamzam in the year 145 AH.

Zamzam was sixty cubits length. Its bottom included three springs: one facing the black corner, another opposite to mountains of Abu Qubais and As-Safa, and the third one facing Al-Marwah. The width of the mouth of Zamzam was 3.2/3 cubits.

The commander of the believers Abu Ja`far was the first to construct marbles on Zamzam, on the window, and to tile its floor with marble during his caliphate. Then, Al-Mahdi reconstructed them during his caliphate and roofed the room of Zamzam with teak at the hands of `Umar Ibn Faraj. The little dome was covered with mosaic as well as the building of Zamzam was restored and a large dome of teak was constructed above the room allocated for watering the pilgrims instead of the little dome that was above the Well of Zamzam. This was during the caliphate of Al-Mahdi in the year 160 AH. The Well of Zamzam and its dome was then restored and was covered with marble during the caliphate of the `Abbasid caliph Al-Mu`tasim in the year 220 AH.

A description for the cistern of Zamzam

This cistern is 39 cubits from inside and 40 cubits from outside. Its diameter is 12 cubits and is tiled with marble. Its walls are covered with marble. The length of its walls is 11 fingers and their width is 8 fingers. The area of this cistern through which the pilgrims have their drink of water is 28 cubits. This cistern is surrounded by 12 teak cylinder. The length of each cylinder is 4 cubits. Above the room there is a dome made of teak whose outside is green and its inside is yellow.

The most important repairs

The dome of Zamzam received several repairs and restorations in the course of time. The most important of these repairs are the following:

The Sacred Mosque was restored in the Mamluk era during the reign of Sultan An-Nassir Faraj Ibn Barquq after fire erupted in the Sacred Mosque in the night of 28 Shawwal, 802 AH. The dome of Zamzam was also restored in the year 815 AH at the hands of the Judge of Makkah Jamal Ad-Din Muhammad Ibn Abu Dhahirah. In the era of Sultan Qaitbai, the Well of Zamzam was restored and its marbles were replaced in 884 AH.

In the Ottoman era, the Sacred Mosque received great interest and several repairs were made to the building of Zamzam especially during the reign of Sultan Salim II, 982 AH. The dome of Zamzam was also restored in the era of Sultan Ahmad IV, 1083 AH. Then, the building of Zamzam was restored in the era of Sultan `Abd Al-Hamid I, 1187 AH and once again in 1203 AH.

Before nowadays, the greatest works of building that were made to the dome of Zamzam was accomplished during the era of Sultan `Abd Al-Hamid the Second 1300 AH. These works were made by the engineer As-Said Muhammad Sadiq. Eventually, during the modern era, the building of Zamzam was reconstructed but away from its original location since the old building that was located near the Ka`bah used to hinder Tawaf in the modern age because of the large number of the pilgrims. The water of Zamzam was conducted to its new location in the eastern part of the Sanctuary by way of engines for lifting water and pipes. There became an assigned place for men and another for women. Finally, it is worth mentioning that despite the passage of thousands of years on discovering the Well of Zamzam, its water remained and will continue to be a source of purity and cure.

http://www.islamonline.net/English/hajj/2002/01/stories/article4.shtml

A brief history of al-Masjid al-Haraam in Makkah

A brief history of al-Masjid al-Haraam in Makkah

Praise be to Allaah.

Al-Masjid al-Haraam (the Sacred Mosque) is situated in Makkah, a city in the Arabian Peninsula 330 meters above sea-level. The history of the mosque goes back to its founding at the time of Ibraaheem (Abraham) and his son Ismaa’eel (Ishmael), peace be upon them both. Makkah is the place where the Prophet of Islam, Muhammad (peace and blessings of Allaah be upon him) was born and where the Revelation began, and from which the light of Islam spread. Al-Masjid al-Haraam is located here. This is the first mosque that was built for people on earth, as Allaah says in the Qur’aan (interpretation of the meaning):

“Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for al-‘aalameen (mankind and jinns).” [Aal ‘Imraan 3:96].

It was reported in Saheeh Muslim that Abu Dharr said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the first mosque to be built for people on earth. He said, ‘Al-Masjid al-Haraam.’ I asked, ‘Then which?’ He said, ‘Al-Masjid al-Aqsaa [The Furthest Mosque, in Jerusalem].’ I asked, ‘How long between them?’ He said, ‘Forty years.’”

The Ka’bah – which is the direction of prayer for all Muslims throughout the world – is situated roughly in the middle of al-Masjid al-Haraam. It is a 15-meter high stone structure more or less in the shape of a cube. It was built by Ibraaheem (peace be upon him) on the command of Allaah. Allaah says (interpretation of the meaning):

“And (remember) when We showed Ibraaheem the site of the (Sacred) House (the Ka’bah at Makkah) (saying): ‘Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, and those who bow and make prostration.” [al-Hajj 22:26]

The word “bawwa’naa” [translated here as “We showed”] means “He guided him and gave him permission to build it.” (Tafseer Ibn Katheer).

Allaah also says (interpretation of the meaning):

“And (remember) when Ibraaheem and (his son) Ismaa’eel were raising the foundations of the House (the Ka’bah at Makkah)…” [al-Baqarah 2:127]

Wahb ibn Munbih said: “… It was built by Ibraaheem, then [rebuilt] by the Amalekites, then by Jurham, then by Qusayy ibn Kilaab. Its rebuilding by Quraysh is well known… They began to rebuild it with the stones of the valley, which Quraysh carried on their shoulders, and they built it up, 20 cubits high… Between the rebuilding of the Ka’bah and the beginning of the Revelation there were five years, and between the rebuilding and the Hijrah there were fifteen years. ‘Abd al-Razzaaq reported from Mu’ammar from ‘Abd-Allaah ibn ‘Uthmaan from Abu’l-Tufayl, and from Mu’ammar from al-Zuhri: ‘They were building it and when they reached al-Rukn, Quraysh argued about which tribe should lift it up. Then they said, “Let us ask the first person who comes from this direction to judge between us.” They agreed on that, then the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them, and he was a young man wearing a spotted sash. They asked him to judge between them, and he told them to place al-Rukn on a piece of cloth, then he told the chief of every tribe to hold the edge of the cloth, then he climbed up and they lifted al-Rukn up to him, and he himself (peace and blessings of Allaah be upon him) put it into its place.” (Taareekh Makkah by al-Azraqi, 1/161-164)

Muslim (2374) reported that ‘Aa’ishah said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about al-Jadr [the wall] and whether it was part of the House [the Ka’bah]. He said, ‘Yes.’ I asked, ‘So why is it not incorporated into the House?’ He said, ‘Your people ran out of money.’ I asked, ‘What about the door? Why is it high up?’ He said, ‘Your people did that so they could let in whomever they wanted and keep out whomever they wanted. If it were not for the fact that your people are still new [in Islam] and too close to their Jaahiliyyah, and I am afraid that they would resent it, I would think of incorporating al-Jadr into the House and bringing the door down to ground level.’”

Before Islam (in the year in which the Prophet (peace and blessings of Allaah be upon him) was born), the Ka’bah was subjected to an attack by the Ethiopian Abrahah, who had built al-Qulays, a church to which he wanted the Arabs to make their pilgrimage. He set out with his army, with whom was the elephant, and when they reached Makkah, Allaah sent flocks of birds against them; each bird was carrying three stones like chickpeas or lentils, one in its beak and two in its claws. Every man who was struck by a stone was killed, so the army was destroyed, by the command of Allaah.

Allaah has mentioned this incident in His Book, where He says (interpretation of the meaning):

“Have you not seen how your Lord dealt with the Owners of the Elephant? Did He not make their plot go astray?
And sent against them birds, in flocks,
Striking them with stones of Sijjeel,
And made them like an empty field of slaks (in which the corn has been eaten up by cattle).” [al-Feel 105:1-5]

(See al-Seerah al-Nabawiyyah by Ibn Hishaam, 1/44-58).

There was no fence or wall around the Ka’bah until it became necessary. Yaaqoot al-Hamawi said in Mu’jam al-Buldaan (5/146): “The first one to build a wall around the Ka’bah was ‘Umar ibn al-Khattaab (may Allaah be pleased with him); there was no wall around it during the time of the Prophet (peace and blessings of Allaah be upon him) or Abu Bakr. [The wall was built] because people were building their houses too close to the Ka’bah and making the space around it too small for people. ‘Umar said: ‘The Ka’bah is the House of Allaah, and a house needs a courtyard. You have encroached on its space, it has not encroached on yours.’ So he bought those houses, demolished them and added that space to the space around the Ka’bah. He also destroyed the houses of people in the vicinity of the Ka’bah who had refused to sell, and kept the money aside for them until they came and took it later on. He built a wall around the mosque, lower than the height of a man, and lamps were placed on it. When ‘Uthmaan was khaleefah, he bought more houses that were more expensive… It was said that ‘Uthmaan was the first one to build porticos around it … When Ibn al-Zubayr was in power, he improved its appearance, although he did not increase its size, by adding marble pillars, extra doors and other improvements. When ‘Abd al-Malik ibn Marwaan was khaleefah, he added to the wall of the mosque, and brought columns from Egypt by sea to Jeddah, which were carried from Jeddah to Makkah on wheels. Al-Hajjaaj ibn Yoosuf commanded that the Ka’bah should be covered in drapes (al-kiswah) and when al-Waleed ibn ‘Abd al-Malik was khaleefah, he added to the adornment of the kiswah and spent money on improvements to the drainage spout and roof… When al-Mansoor and his son al-Mahdi were khaleefahs, they added more adornments to the mosque and improved its appearance.”

There are also other religious monuments in the Mosque, such as Maqaam Ibraaheem (the Station of Ibraaheem), which is the rock on which Ibraaheem (peace be upon him) stood whilst he was building the Ka’bah. There is also the Well of Zamzam, which is a spring of water brought forth by Allaah for Haajar and her child Ismaa’eel (peace be upon him) when he got thirsty. We should not forget either the Black Stone and al-Rukn al-Yamaani, which are two of the precious stones of Paradise. Al-Tirmidhi and Ahmad reported that ‘Abd-Allaah ibn ‘Amr said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying that the Rukn and the Maqaam are two of the precious stones of Paradise, whose light has been extinguished by Allaah. If He had not extinguished their light, it would illuminate everything between the East and the West.” (Sunan al-Tirmidhi, 804).

Near the Mosque are the two hills of al-Safa and al-Marwah. One of the unique features of the Mosque is that it is the only mosque in the world to which people come on pilgrimage (Hajj). Allaah says (interpretation of the meaning):

“Verily! Al-Safa and al-Marwah are of the Symbols of Allaah. So it is not a sin on him who performs Hajj or ‘Umrah (pilgrimage) of the House to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is All-Recognizer, All-Knower.” [al-Baqarah 2:158]

Another of its unique features is that Allaah has made it safe, and one prayer in it is equal to a hundred thousand prayers elsewhere. Allaah says (interpretation of the meaning):

“And (remember) when We made the House a place of resort for mankind and a place of safety. And take you (people) the Maqaam (place) of Ibraaheem as a place of prayer, and We commanded Ibraaheem and Ismaa’eel that they should purify My House for those who are circumabulating it, or staying (I’tikaaf), or bowing or prostrating themselves.” [al-Baqarah 2:125]

“In it are manifest signs (for example); the maqaam (place) of Ibraaheem; whoever enters it, he attains security. And Hajj to the House is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e., denies Hajj, then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘aalameen (mankind and jinns).” [Aal ‘Imraan 3:97]

(See Akhbaar Makkah by al-Azraqi and Akhbaar Makkah by al-Faakihi).

And Allaah is the Source of Strength and the Guide to the Straight Path.

http://islamqa.com/en/ref/3748

Eid-ul-Adha- History & Origin

Eid-ul-Adha- History & Origin


Two of the most important Islamic holidays of the year are Eid-ul-Fitr and Eid-ul-Adha. While the former marks the end of the long fasting month of Ramadan, Eid-ul-Adha marks the end of Hajj, the sacred pilgrimage to the holy city Mecca. It's customary for every able Muslim (as prescribed in the Five Pillars of Islam) to go on a Hajj at least once during his lifetime. Also popularly known as the Festival of Sacrifice, this Muslim holiday Eid-ul-Adha commemorates Prophet Abraham's unselfish act of sacrificing his own son Ishmael to the One God, Allah.

The history behind Eid-ul-Adha follows the story of the faithful Abraham, who was instructed by Allah in a dream to raise the foundations of Kaaba, a black stone, the most sacred Muslim shrine in Mecca (Saudi Arabia), which the Muslims face during their prayers (salat). Immediately responding to the Lord's call, Abraham set off for Mecca along with his wife and son, Ishmael. At that time, Mecca was a desolate and barren desert and Abraham had to face a lot of hardships. However, he supplicated Allah's commands uncomplaining. In a divine dream, he also saw himself sacrificing his son Ishmael for Allah's sake. When he told this to Ishmael, the latter immediately asked his father to carry out Lord's commands without faltering and assured that he was completely ready to give up his life for God. But miraculously enough, when Abraham was about to sacrifice Ishmael, Allah spared the boy's life and replaced him with a lamb. And this is what Abraham ultimately sacrificed.

To commemorate this outstanding act of sacrifice (qurbani) by Prophet Abraham, people sacrifice a lamb, goat, ram or any other animal on Eid-ul-Adha and give the meat to friends, neighbors, relatives and the needy. People who are away from the holy pilgrimage, Hajj, also carry out this traditional sacrifice. Hence Eid-ul-Adha is also known as the Feast of Sacrifice or the Day of Sacrifice.

Eid-ul-Adha begins from the 10th day of the 12th Islamic month Dhul-Hijjah. But the date of Eid-ul-Adha depends on the visibility of the moon each year. Eid-ul-Adha is known by different names in different parts of the world. For instance, Eid-ul-Adha is known by the name Hari Raya Aidiladha in south-east Asia. In Singapore, the local name for Eid-ul-Adha is Hari Raya Haji and in Malaysia, people refer to this festival as Id al-Adha and has made it a national holiday there. Indians know Eid-ul-Adha as Id al-Adha or Idu'z Zuha. And in Bangladesh, Eid-ul-Adha is known as Eid-ul-Azha or sometimes even Id al-Adha. But whatever the name, the celebratory spirit of Eid-ul-Adha runs high among Muslims all over the world, the geographical variations notwithstanding.

What does Eid al-Adha commemorate?

During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:

"Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)

One of Abraham's main trials was to face the command of Allah to kill his only son.

Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superseded all others that he would lay down his own life or the lives of those dear to him in order to submit to God.

Why do Muslims sacrifice an animal on this day?

During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.

Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.

The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.

It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)

The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.

What else do Muslims do to celebrate the holiday?

On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday or shortly thereafter.

Hajj: Its Virtues and Benefits

Hajj: its virtues and benefits

Praise be to Allaah and peace and blessings be upon the Messenger of Allaah.

This is a brief discussion of Hajj – its virtues, benefits and a little about its rulings.

1. When Hajj was prescribed

According to the correct view, Hajj was made obligatory in 9AH, the year of the Delegations (al-Wufood), in which Soorat Aal ‘Imraan was revealed, in which Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence).” [Aal ‘Imraan 3:97]

2. The ruling on Hajj

Hajj is a fareedah (obligatory duty), one of the pillars of Islam. The evidence (daleel) for this is the aayah mentioned above, and there is also evidence in the Sunnah which indicates the same thing.

Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built upon five (pillars): testifying that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing regular prayer, paying zakaah, Hajj and fasting Ramadaan.” (Narrated by al-Bukhaari, 8; Muslim, 16).

3. Is Hajj obligatory straight away?

Yes, it should be done straight away. The evidence for this is the aayah referred to above. This (doing things straight away) is the guiding principle concerning the commands of sharee’ah. The evidence in the Sunnah which indicates this is as follows:

a. Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” (Narrated by Muslim, 1337).

b. Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to go for Hajj, let him hasten to do it, because he may fall ill or some other problems may arise.” (Narrated by Abu Dawood, 1732, without the phrase “because he may…”’ also narrated by Ibn Maajah, 2883 and Ahmad, 1836).

According to a report narrated by Ahmad “Hasten to do Hajj –i.e., the obligatory Hajj – for none of you knows what may happen to him.”

These two reports strengthen one another. (See Irwaa’ al-Ghaleel by al-Albaani, 4/168).

The Shaafa’is say that Hajj may be delayed, because the Prophet (peace and blessings of Allaah be upon him) delayed his Hajj until 10 AH. But the answer to this is as follows:

a. He only delayed it for one year, but they say it may be delayed indefinitely!

b. He (peace and blessings of Allaah be upon him) wanted to purify the House (the Ka’bah) of the Mushrikeen and those who performed Hajj naked.

c. He was kept busy with the delegations who had started to come to Madeenah one after another to announce their Islam.

(See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/17, 18)

4. It is obligatory to do Hajj once in one's lifetime

Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” A man said, Is it every year, O Messenger of Allaah? He remained silent until the man had said it three times, then he said, “If I say yes, it will become obligatory and you will not be able to do it.” Then he said, “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” (Narrated by Muslim, 1337)

5. The virtues of Hajj

There are many ahaadeeth which speak of the virtues of Hajj, including the following:

a. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.” (Narrated by al-Bukhaari, 26; Muslim, 83).

An accepted Hajj means:

1. It must be paid for with halaal money

2. One should keep away from evil, sin and unjust disputes during Hajj.

3. One should observe all the rituals according to the Sunnah.

4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.

5. One should not follow it with acts of disobedience and sin.

a. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350)

b. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.” (Narrated by al-Bukhaari, 1683; Muslim, 1349).

c. ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him). (Narrated by al-Bukhaari, 1762).

d. ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.” (Narrated by Muslim, 121).

e. ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200).

f. Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.” (Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).

6. The benefits of Hajj

Allaah says (interpretation of the meaning):

“That they may witness things that are of benefit to them” [al-Hajj 22:28]

The benefits are both worldly and religious (spiritual).

With regard to the religious benefits, the one who goes for Hajj earns the pleasure of his Lord, and comes back with all his sins forgiven. He also earns the immense reward which he cannot earn anywhere else than in these places. One prayer in al-Masjid al-Haraam, for example, is equal to a hundred thousand prayers elsewhere, and Tawaaf and Saa’ee cannot be done anywhere except in these places.

Other benefits include meeting other Muslims and discussing their circumstances, and meeting scholars, learning from them and asking them about one’s problems.

Worldly benefits include trade and business, and other kinds of earnings that have to do with Hajj.

7. The ruling on Hajj and its spiritual effects on a person

There are many virtues of the rituals of Hajj, and much wisdom behind them. Whoever is blessed with proper understanding of them is blessed with much goodness. For example:

a. When a person travels to carry out the rituals of Hajj, he is reminded of his journey to Allaah and the Hereafter. When he travels, he leaves behind his dear friends, wife, children and homeland, and the journey to the Hereafter is like that.

b. The one who goes on this journey equips himself with enough provision to help him reach the sacred land, so let him remember that for his journey to his Lord, he needs to have sufficient provision to help him get there safely. Concerning this, Allaah says (interpretation of the meaning): “And take a provision (with you) for the journey, but the best provision is At-Taqwaa (piety, righteousness, etc.).” [al-Baqarah 2:197]

c. Travelling is a kind of torment, and the same is true of the journey to the Hereafter, only much more so. Ahead of man there is his dying, death, the grave, the gathering, the accounting, the scales and al-Siraat, followed by either Paradise or Hell. The blessed one will be the one whom Allaah saves.

d. When the pilgrim puts on the two garments of his ihraam, he cannot help but be reminded of the shroud in which he will be wrapped [after he dies]. This prompts him to give up disobedience and sin. Just as he has given up his regular clothing [for Hajj], so he has to give up sin. Just as he has put on two clean, white garments, he has to make his heart clean and white [pure], and keep his faculties clean and pure, uncontaminated by the stain of sin and disobedience.

e. When he says “Labbayk Allaahumma labbayk” at the Meeqaat [station of entering ihraam], he means that he has responded to his Lord, so how can he insist on still sinning and not respond to his Lord’s call to give it up? When he says “Labbayk Allaahumma labbayk”, he means, “I am responding to Your prohibition of it and this is the time I am giving it up.”

f. When he gives up haraam things during his ihraam, and keeps himself busy with the talbiyah and dhikr, this shows him how the Muslim should be. He trains himself to give up some things which in principle are halaal, but Allaah has forbidden them to him at this time [during his ihraam], so how can he violate the prohibitions of Allaah by doing things which are haraam at all times and in all places?

g. When he enters the Sacred House of Allaah, which Allaah has made a sanctuary for mankind, he remembers the sanctuary of the Day of Resurrection, which no one can reach without striving hard and making a concerted effort. The greatest thing which will keep a person safe on the Day of Resurrection is Tawheed and avoiding Shirk (associating others with Allaah). Concerning this, Allaah says (interpretation of the meaning): “It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided.” [al-An’aam 6:81].

Kissing the Black Stone, which is the first ritual to be undertaken, teaches the visitor to honour the Sunnah and not to oppose the laws of Allaah with his feeble reasoning. He recognizes that there is wisdom and goodness behind the laws and rituals which Allaah has prescribed for mankind, and he trains himself to submit himself totally to his Lord, may He be exalted. Concerning this, ‘Umar (may Allaah be pleased with him) said, after he kissed the Black Stone: “I know that you are only a stone and that you can neither benefit nor harm. If I had not seen the Prophet (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.” (Narrated by al-Bukhaari, 1520; Muslim, 1720).

h. When he does Tawaaf, he is reminded of his father Ibraaheem (peace be upon him), who built the House to be a place of resort for mankind and a place of safety, and that he called them to perform pilgrimage to this House. And our Prophet Muhammad (peace and blessings of Allaah be upon him) also called them to perform pilgrimage to this House. Moosa, Yoonus and ‘Eesaa (peace be upon them) also performed pilgrimage to this House. This House was a symbol and a meeting place for these Prophets; how could it be otherwise, when Allaah had commanded Ibraheem (peace be upon him) to build it and venerate it?

i. When he drinks the water of Zamzam, he is reminded of the blessing which Allaah has bestowed upon mankind in the form of this blessed water, from which millions of people have drunk throughout the long ages, but it has never dried up. He is encouraged to make du’aa’ when he drinks it by the hadeeth which has been reported from the Prophet (peace and blessings of Allaah be upon him)” “The water of Zamzam is for whatever it is drunk for.” (Narrated by Ibn Maajah, 3062; Ahmad, 14435. This is a hasan hadeeth; classed as hasan by Ibn al-Qayyim – may Allaah have mercy on him – in Zaad al-Ma’aad, 4/320).

j. When he does al-Saa’ee, running between al-Safaa’ and al-Marwah, he is reminded of the trial endured by Haajir, the mother of Ismaa’eel and the wife of al-Khaleel [Ibraaheem] (peace be upon him), and how she ran back and forth between al-Safaa’ and al-Marwah, searching for water which would save her from what she was suffering, and especially so that she could give her little son – Ismaa’eel – water to drink. Since this woman was patient in the face of this adversity and turned to her Lord, this teaches man that doing this is better and more appropriate. When a man remembers the struggle and patience of this woman, it makes it easier for him to bear his own problems, and a woman who is of her own kind will find her problems easier to bear.

k. The standing (wuqoof) in ‘Arafaah reminds the pilgrim of the throngs of people on the Day of Gathering. If the pilgrim feels tired from being in a crowd of thousands, how will it be in the crowds of barefoot, naked, uncircumcised people, standing for fifty thousand years?

l. When he throws the pebbles at the Jamaraat, the Muslim trains himself to obey Allaah unquestioningly. Even if he does not understand the reason and wisdom behind this throwing (ramy), and cannot make the connection between rulings and their purpose, this is a manifestation of complete submission (‘uboodiyyah) to Allaah.

m. When he slaughters his sacrifice (hady), he is reminded of the great event when our father Ibraaheem submitted to the command of Allaah to sacrifice his only son Ismaa’eel, after he had grown up and become a help to him. He is also reminded that there is no room for emotions which go against the commands and prohibitions of Allaah. This teaches him to respond to what Allaah commands, as Ismaa’eel said (interpretation of the meaning): “ ‘O my father! Do that which you are commanded. In shaa Allaah (if Allaah wills), you will find me of al-saabireen (the patient ones).’” [al-Saaffaat 37:102].

n. When he comes out of his ihraam and things that had been forbidden to him once again become permissible, this teaches him about the consequences of patience and that after hardship comes ease. The one who responds to the call of Allaah will have joy and happiness, and this joy cannot be known by anyone except those who have tasted the sweetness of obedience, such as the joy felt by the one who fasts when he breaks his fast, or by the one who prays Qiyaam during the last part of the night, after he has finished praying.

o. When he has finished performing all the rituals of Hajj as they were prescribed by Allaah and in the manner that Allaah loves, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised in the hadeeth, “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350). This invites him to start a new page in his life, free of sin.

p. When he comes back to his wife and children, and experiences the joy of meeting them again, this reminds him of the greater joy of meeting them in Paradise. This also teaches him that the greatest loss is losing oneself and one’s family on the Day of Resurrection, as Allaah says (interpretation of the meaning): “The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” [al-Zumar 39:15].

We ask Allaah to help us to obey Him and to reach His House and to do all that He has enjoined upon us. May Allaah bless our Prophet Muhammad.