Sawm (Fasting) and Its Impacts

Introduction

Sawm (Fasting) is one of the five pillars of Islam. It is a spiritual exercise ordained by Allah that
teaches self-restraint, empathy, and devotion. Fasting enables Muslims to experience the pangs
of hunger and thirst, thereby developing a deeper understanding of the struggles of the
impoverished. It is a powerful reminder of the needs of the underfed, unclothed, and shelterless,
cultivating in believers a genuine sense of empathy and social responsibility.

Besides its spiritual and moral aspects, fasting has profound social, physical, and psychological
impacts. According to Imam Ghazali, true fasting is not just abstaining from food and drink but
also refraining from evil thoughts, speech, and actions. Thus, Sawm purifies the body, mind,
and soul, and elevates a believer to a higher moral and spiritual plane.

Literal Meaning and Concept of Fasting

The Arabic word "Sawm" literally means "to abstain" or "to rest". In Islamic terms, it refers
to abstaining from eating, drinking, sexual relations, and sinful behavior from dawn (Fajr) to
sunset (Maghrib) during the month of Ramadan.

Importance of Fasting in Quran and Hadith

a. In the Holy Quran

“O you who believe! Fasting is prescribed to you as it was prescribed to those before you,
so that you may attain Taqwa (God-consciousness).”
(Surah Al-Baqarah 2:183)

This verse highlights the ultimate purpose of fasting – the development of Taqwa.

b. In Hadith

 "Fasting is a shield for you; it protects you from sins in this world and from Hell in
the Hereafter."
(Muslim)
 "When one of you is fasting, he must neither indulge in obscene language nor raise
his voice. If someone abuses him or fights with him, he should say: I am fasting."
(Muslim)
 "Fasting is pure until a breach is made in it... by lies and speaking evil."
(Reported by Sheikh Obeidah)
 "Your family also has a right on you. Fast during Ramadan and six days of
Shawwal. Fasting on Mondays and Thursdays is like fasting forever."
(Tirmidhi)
Conditions for Fasting to Be Obligatory

Fasting in Ramadan becomes compulsory (fard) upon a person if the following conditions are
met:

1. He/she is a Muslim.
2. Has reached puberty (mukallaf).
3. Is mentally and physically capable.
4. Is not traveling.
5. Is not hindered by valid excuses such as illness, menstruation, pregnancy, or
breastfeeding.

Rules of Breaking the Fast and Consequences

 Unintentional eating or drinking does not invalidate the fast; one must continue for the
day.
 Intentional breaking requires qada (make-up fast).
 Sexual intercourse during fasting invalidates it and requires expiation (kaffarah):
1. Free a slave (not applicable today),
2. Fast two consecutive lunar months,
3. Feed or clothe 60 poor people.

Voluntary Fasting

Besides Ramadan, voluntary fasts are highly recommended on:

 6 days of Shawwal (after Eid)

 Mondays and Thursdays
 13th, 14th, 15th of each lunar month
 Day of Arafah (9th of Dhul-Hijjah)
 Day of Ashura (10th of Muharram) plus one day before or after
 As much as possible in Rajab and Sha’ban

Days When Fasting is Forbidden in Islam

Although fasting (Sawm) is a virtuous and recommended act of worship in Islam, there are
specific days when it is prohibited. Observing a fast on these days is not only discouraged but
also impermissible (haram), based on authentic Hadiths

1. Eid al-Fitr (1st Shawwal)

Fasting on the day of Eid al-Fitr is strictly forbidden. It is a day of celebration, feasting, and
gratitude after the month of Ramadan.
"The Prophet (PBUH) forbade fasting on the day of Eid al-Fitr."
(Reported in Bukhari and Muslim

2. Eid al-Adha (10th Dhul-Hijjah) and the Three Days After (11th, 12th, 13th
Dhul-Hijjah)

These four days are known as the days of Tashreeq, during which fasting is prohibited. These
are days of feasting, sacrifice, and remembrance of Allah.

Abu Hurairah (RA) reported that the Prophet (PBUH) said:

"You are not to fast these days. They are days of eating, drinking, and remembering
Allah."
(Ahmad, Muslim)

3. Fridays Alone

It is forbidden to single out Friday for fasting without fasting a day before (Thursday) or after
(Saturday).

Abdullah bin Amr bin al-As (RA) reported:

"The Prophet (PBUH) said: Friday is a festival for you, so do not fast on it unless you fast a
day before or after."
(Bukhari, Muslim)

4. Continuous Fasting (Fasting Every Day of the Year)

The Prophet (PBUH) discouraged perpetual fasting — fasting every single day without breaks
— as it leads to extremism and may harm one's health and balance in worship.

The Prophet (PBUH) said:

"There is no reward for the one who fasts continuously without break."
(Reported by Bukhari and Muslim)

He also said:
"The best fast is the fast of my brother Dawood (AS). He used to fast every other day."
(Bukhari, Muslim)

Wisdom Behind These Prohibitions

 To maintain balance between worship and physical health.

 To preserve the festive nature of Islamic holidays.
 To discourage religious extremism.
 To promote ease and mercy in religious practice, as intended in the Shariah.
Impacts of Fasting on Human Life and Society
Fasting in Islam is not merely abstaining from food and drink; it is a comprehensive act of
worship that positively transforms an individual’s soul, character, and social behavior. It purifies
the human spirit, strengthens the moral compass, and fosters a compassionate, disciplined, and
cohesive society.

1. Spiritual Impacts
i. Attainment of Taqwa (Piety)

The primary goal of fasting is to nurture piety:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that
you may become God-fearing.”
(Surah al-Baqarah 2:183)

Fasting instills moral consciousness and a constant awareness of Allah’s presence. Since fasting
is a private act of worship, it builds sincerity (ikhlas), God-consciousness, and self-
accountability, even in private moments.

ii. Immense Reward in the Hereafter

Fasting is rewarded directly by Allah:

The Prophet (PBUH) said: “Fasting is for Me, and I alone will give reward for it.”
(Bukhari, Muslim)

“Fasting is a shield (from Hellfire).”

(Muslim)

iii. Renewal of Faith

Fasting renews spiritual energy and devotion:

 Reciting the Qur’an

 Praying Tahajjud and Tarawih
 Seeking Laylat al-Qadr
 Reviving Sunnah practices

These activities renew the Muslim’s connection to Allah, rekindling faith and breaking the
monotony of daily life.

iv. Purification of the Soul

Fasting breaks habits of greed, addiction, and laziness:

“And whoever is saved from his own avarice—it is they who are the successful.”
(Surah al-Hashr 59:9)

It leads to generosity and self-restraint, encouraging charity (especially Zakat and Sadaqah in
Ramadan), and purifying both the giver and the receiver.

v. Protection from Sin

The Prophet (PBUH) said:

“If one of you is fasting, let him not indulge in foul language or arguments. If someone insults
him, let him say: I am fasting.”
(Bukhari, Muslim)

Fasting restrains anger, lying, indecent speech, and sinful behavior. It turns the believer into a
peaceful, patient, and ethical person.

vi. Reward for Providing Iftar

“Whoever gives food for a fasting person to break his fast will receive the same reward as him
without decreasing the latter’s reward in the slightest.”
(Tirmidhi)

This promotes community spirit, compassion, and unity among Muslims.

2. Moral Impacts
i. Development of Willpower

Fasting strengthens the human will:

 Resisting hunger, thirst, and desires

 Overcoming addictions (e.g. smoking)
 Training the soul to obey Allah’s commands

This demonstrates that man is stronger than his desires, and nurtures self-control and inner
freedom.

ii. Moral Uplift and Righteous Behavior

A fasting Muslim becomes aware of Allah's watchfulness. As a result:

 He avoids sin even in secret

  Becomes honest, humble, and disciplined
 Sets an example of moral uprightness in society

“The faithful servants of the Most Merciful are those who walk on the earth humbly, and when
the ignorant address them, they say: Peace.”
(Surah al-Furqan 25:63)

iii. Time Discipline

Fasting emphasizes time consciousness:

 Suhoor at dawn
 Iftar at sunset
 Regular daily prayers
 Seeking the night of Qadr

This precision in time management trains Muslims to be punctual and disciplined in all areas
of life—religious, personal, and professional.

iv. Cultivation of Patience

“Fasting is half of patience.”

(Ibn Majah)

Fasting builds:

 Patience in obedience
 Patience in adversity
 Patience in abstaining from sin

This quality is essential for success in trials, societal responsibilities, and spiritual growth.

v. Extended Practice of Obedience

Fasting is a month-long training in following divine law:

 From dawn to sunset, the Muslim follows strict rules

 Night prayers (Tarawih) and early waking for Suhoor
 Full daily schedule of devotion and discipline

This sustained exercise reinforces Shariah-based living, which has long-term effects on
character and society.

3. Social Impacts
i. Solidarity with the Poor

Fasting makes one feel the hunger of the poor, developing empathy and compassion. It:

 Encourages charity
 Promotes equitable distribution of wealth
 Bridges social classes

This leads to greater social harmony and cohesion.

ii. Generosity and Gratitude

Ramadan increases acts of charity:

 Muslims donate more during this month

 They invite others for Iftar
 Express gratitude for Allah’s blessings

“If you are grateful, I will surely increase your blessings.”

(Surah Ibrahim 14:7)

iii. Social Unity

Collective worship during Ramadan (Tarawih, Iftar, Eid) builds:

 Brotherhood
 Community cooperation
 Religious and emotional connection among Muslims

4. Psychological and Practical Impacts

i. Mental Clarity and Focus

Fasting reduces worldly distractions, promoting:

 Inner peace
 Mindfulness
 Spiritual reflection

ii. Health and Detoxification

Though not the primary aim, fasting offers health benefits:

 Detoxifies the body

 Helps control weight
  Reduces risk of metabolic diseases (if practiced with moderation)

Social Impacts of Fasting

1. Brotherhood and Sympathy

Fasting creates empathy for the poor by making everyone, rich and poor alike, experience
hunger and thirst. This shared experience fosters compassion and strengthens the bonds
of brotherhood across the Muslim Ummah.
2. Social Congregation and Unity
During Ramadan, Muslims gather for Iftar and Tarawih prayers, creating a spirit of unity
and communal celebration. This regular interaction reinforces social ties and promotes a
sense of collective identity and support.
3. Socio-Economic Benefits
The month of Ramadan witnesses increased generosity. The wealthy donate more in
charity, enabling the poor to meet their needs, at least partially, for the year. Acts of
charity such as Zakat and Fitrana flourish, redistributing wealth and promoting economic
justice.
4. Increased Scale of Charity
The Prophet Muhammad (PBUH) was especially generous during Ramadan. Muslims
follow his Sunnah by aiding the poor, freeing slaves, and fulfilling the needs of the
destitute. No beggar should leave empty-handed, and the spirit of giving becomes
widespread.
5. Favourable Collective Environment for Moral Training
Ramadan turns individual Ibadah into collective worship. A nationwide environment of
piety and virtue emerges. People avoid sins, perform good deeds, help one another, and
discourage evil. This collective atmosphere multiplies the moral and spiritual benefits of
fasting.
6. Promotion of Tolerance and Ease
Islam facilitates ease in worship:
o The sick, travelers, elderly, pregnant, or nursing women are exempted or allowed
to delay fasting.
o Islam permits marital relations at night and forbids extreme practices such as
continuous fasting.
o These rulings teach Muslims to be considerate, patient, and accommodating —
fostering a society based on tolerance, mercy, and understanding.
7. Strengthening State and Society
A fasting nation develops qualities such as self-discipline, patience, generosity, and unity.
These traits produce citizens who are morally upright and socially responsible —
becoming assets in national development and social cohesion.

Hajj: The Annual Pilgrimage to Makkah

Introduction

Hajj is an annual pilgrimage to Makkah and a mandatory religious obligation for all adult
Muslims who are physically and financially capable of undertaking the journey and can
support their family during their absence. It is one of the five pillars of Islam, alongside
Shahadah (faith), Salah (prayer), Zakat (charity), and Sawm (fasting during Ramadan). The
condition of being physically and financially capable is called Istita'ah, and a Muslim who
fulfills it is called a Mustati‘.

Hajj symbolizes unity among Muslims and submission to Allah. The word Hajj literally means
“to intend a journey,” referring both to the physical journey to Makkah and the spiritual
intention behind it. The pilgrimage takes place over five days, from the 8th to the 12th of Dhu
al-Hijjah, the last month of the Islamic calendar. Pilgrims enter a state of Ihram, wearing two
white seamless sheets and abstaining from certain actions, marking their spiritual devotion and
equality before God.

Among the pillars of Islam, Hajj holds a special status. As Imam Abu Hamid Al-Ghazali
(1058–1111) stated:

“Pilgrimage is one of the pillars of Islam. Its foundations are the performance of an act of
worship once in a lifetime, the fulfillment of the Divine command, the completion of Islam, and
the perfection of religion.”

Allah confirms this in the Qur’an:

“This day I have perfected for you your religion and completed My favor upon you and have
approved for you Islam as your religion.”
(Surah Al-Ma’idah, 5:3)

The Prophet Muhammad (‫ )ﷺ‬said:

“Whoever dies without performing Hajj, let him die, if he wills, as a Jew or a Christian.”
(Meaning: neglecting Hajj without excuse is a grave matter)

Before embarking on Hajj, a pilgrim must repent from sins, settle debts, return what has been
unjustly taken, seek forgiveness, and choose a righteous companion for the journey—
someone who will remind him if he forgets and support him when he remembers.

According to Al-Ghazali, the most important part of Hajj is understanding its significance in
religion—this includes a sincere yearning for Hajj, the firm intention to perform it, and the
willingness to leave behind all worldly ties to fulfill this spiritual obligation.

When the Prophet ‫ ﷺ‬was asked about asceticism and spirituality among past nations, he
responded:

“Allah has put Jihad and Takbir (glorification of God) above every other honor,”—implying the
superior spiritual status of Hajj.

This has always been the view of Muslims throughout history—Hajj is a deeply spiritual
journey that even those who are physically or financially unable still yearn to perform. It reflects
a profound desire to fulfill the pillars of Islam, regardless of difficulty or cost. Those who return
from Hajj often express the desire to return again, showing the immense emotional and
spiritual impact of this sacred journey.

A Muslim who performs Hajj properly and understands its inner meanings experiences a
transformation—in character, conduct, and relationship with others.

Meaning and Concepts

Linguistically, the Arabic word Hajj means “a resolve”, i.e., to resolve upon a significant, sacred
duty. It also conveys the idea of circling or going around, which reflects the act of Tawaf
(circumambulating the Ka'bah).

In Islamic jurisprudence (Fiqh), Hajj refers to a specific set of rituals performed with the
intention of pilgrimage, beginning with entering Ihram and including:

 Tawaf (circumambulation of the Ka‘bah),

 Wuquf at Arafat (standing at the plain of Arafah),
 and other Wajibat (obligatory acts) in a specific sequence and time.

Historical Background of Hajj

While the rituals of Hajj as we know them were established by Prophet Muhammad (‫ )ﷺ‬in the
7th century CE, their origins go back to Prophet Ibrahim (Abraham, AS). According to the
Qur’an and Islamic tradition:

 Ibrahim (AS) was commanded by Allah to leave his wife Hajar and infant son Isma’il
in the desert of Makkah.
 In search of water, Hajar ran seven times between the hills of Safa and Marwah.
Eventually, Zamzam water miraculously gushed from the ground under Isma’il’s feet.
 Later, Allah commanded Ibrahim (AS) to build the Ka‘bah with Isma’il and invite
people to perform pilgrimage there.

The Qur’an says:

“And [mention] when Abraham and Ishmael raised the foundations of the House [saying], ‘Our
Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing.’”
(Surah Al-Baqarah, 2:127)

Tradition holds that the Black Stone (Hajar al-Aswad) was brought by Angel Jibreel from
Paradise and
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Hajj: The Annual Pilgrimage to Makkah

Introduction

Hajj is an annual pilgrimage to Makkah and one of the Five Pillars of Islam. It is a mandatory
religious duty for every adult Muslim who is physically and financially capable (a state
known as istita'ah) and who can support their family during their absence. Such a person is
referred to as a mustati‘.

The term Hajj means “to intend a journey,” implying both a physical and a spiritual journey.
The pilgrimage takes place from the 8th to the 12th of Dhu al-Hijjah, the final month of the
Islamic calendar.

Pilgrims enter a special spiritual state called Ihram, wearing two seamless white sheets (for
men), symbolizing purity, equality, and humility before God. During this period, they abstain
from specific actions to maintain spiritual sanctity.

Hajj is a symbol of unity, demonstrating Muslim brotherhood and submission to Allah. As

Imam Abu Hamid al-Ghazali said:

“Pilgrimage is one of the pillars of Islam. Its foundations are: the performance of an act of
worship once in a lifetime, the fulfillment of the Divine command, the completion of Islam, and
the perfection of religion.”

Allah states in the Qur'an:

“This day I have perfected your religion for you, completed My favor upon you, and chosen for
you Islam as your religion.”
(Surah Al-Ma'idah, 5:3)

The Prophet Muhammad (‫ )ﷺ‬also said:

“Whoever dies without performing Hajj, let him die, if Allah wills, as a Jew or Christian.”
(This highlights the seriousness of neglecting Hajj without valid reason.)

Before embarking on Hajj, a Muslim should:

  Repent from sins
 Clear debts
 Return unlawfully taken property
 Make provisions for the journey
 Choose a righteous companion

The understanding of Hajj’s significance is more important than the act itself. It should be
accompanied by yearning, intention, and dedication. Hajj is not just a journey; it is a
transformation of the self.

Meaning and Concepts of Hajj

 Linguistic Meaning: In Arabic, Hajj means “a resolve” — specifically, to resolve to

perform a noble duty.
 Jurisprudential Meaning: In Islamic Shariah, Hajj refers to the rituals performed after
entering Ihram with the intention (Niyyah) of Hajj. These include:
o Tawaf (circumambulation of the Ka‘bah),
o Wuquf at Arafat (standing at Arafah),
o and other Wajibat performed in a specific sequence and timeframe.

History of Hajj

Although Hajj as practiced today was established by Prophet Muhammad (‫ )ﷺ‬in the 7th
century CE, its roots go back to Prophet Ibrahim (AS). According to the Qur'an:

 Allah commanded Ibrahim (AS) to leave his wife Hajar and son Ismail in the barren
land of Makkah.
 Hajar ran seven times between the hills of Safa and Marwah in search of water, which
led to the miraculous emergence of the Zamzam well.
 Later, Ibrahim and Ismail were instructed to build the Ka'bah, and he was commanded:

“Proclaim the pilgrimage to the people…”

(Surah Al-Hajj, 22:27)

 The Black Stone (Hajar al-Aswad) was brought by Angel Jibreel from Paradise.
 During the Jahiliyyah (Age of Ignorance), the Ka‘bah became filled with idols. In 630
CE, the Prophet (‫ )ﷺ‬entered Makkah with his companions, cleansed the Ka‘bah, and
restored it to monotheistic worship.
 In 632 CE (10 AH), Prophet Muhammad (‫ )ﷺ‬performed his Farewell Pilgrimage,
during which he taught the proper rites of Hajj.
Major Rituals of Hajj

Pilgrims join hundreds of thousands of people in a spiritual journey that includes:

1. Tawaf al-Qudum – Circling the Ka‘bah seven times counterclockwise.

2. Sa‘i – Walking seven times between the hills of Safa and Marwah.
3. Wuquf at Arafat – Standing in prayer and reflection at Mount Arafat, the heart of Hajj.
4. Muzdalifah – Collecting pebbles and spending the night under the open sky.
5. Rami al-Jamarat – Symbolically stoning the three pillars representing Shaytan (Satan).
6. Animal Sacrifice – In commemoration of Ibrahim’s willingness to sacrifice his son.
7. Tawaf al-Ifadah – A major Tawaf after sacrifice.
8. Shaving or Trimming Hair – Symbol of purification.
9. Eid al-Adha – Celebrated globally as a festival of sacrifice and submission.

Background of the Ka‘bah

The Ka‘bah, also known as Baitullah (House of Allah), is Islam’s most sacred structure.
According to Islamic tradition:

 It was originally built by Prophet Adam (AS) or even earlier by the angels on divine
command.
 Ibrahim (AS) and Ismail (AS) rebuilt it as mentioned in the Qur'an:

“And when Ibrahim and Ismail raised the foundations of the House [saying]: Our Lord, accept
[this] from us. Indeed, You are the Hearing, the Knowing.”
(Surah Al-Baqarah, 2:127)

 The Quraish rebuilt it during the time of Prophet Muhammad (‫)ﷺ‬, and he helped place
the Black Stone.
 Further renovations were carried out during the reigns of Abdullah bin Zubair (RA) and
Hajjaj bin Yusuf.

Massive expansions have taken place during the Umayyad, Abbasid, Ottoman, and modern
Saudi eras.

Description of the Ka‘bah and Surroundings

 Shape: Rectangular
 Height: ~50 feet
 Length (front & back walls): 40 feet
 Side walls: 35 feet
  Hajar al-Aswad (Black Stone): Located in the eastern corner, around 5 feet above
ground level.
 Al-Multazim: The space between the Black Stone and the door of the Ka‘bah where
Muslims pray intensely.
 Door: Located in the northeast wall, about 7 feet above ground.
 Hatim (Hijr Ismail): A semi-circular area adjacent to the Ka‘bah, included in the Tawaf.
 Maqam Ibrahim: A small, glass-enclosed structure housing the stone bearing
Ibrahim’s footprints.
 Zamzam Well: Located within the mosque area, its water is sacred and consumed by
pilgrims.
 Mas‘a: The area between Safa and Marwah where the Sa‘i is performed.

Importance of Hajj in the Quran and Hadith

a. In the Holy Quran:

1. Obligation of Hajj:

“…pilgrimage to the House is a duty unto Allah for mankind, for him who can
find a way thither…”
(Aal-Imraan 3:97)

2. Significance of the Ka'bah:

“Allah has made the Ka’bah, the Sacred House, an asylum of security for
mankind...”
(Al-Ma’idah 5:97)

b. In the Hadith:

1. The Prophet (PBUH) said:

“He who dies without performing Hajj, let him die as a Jew or a Christian.”
(Muslim)

2. Reward of an accepted Hajj:

“There is no reward for an accepted Hajj (Hajj Mabrur) except Paradise.”

(Muslim)

3. Purification through Hajj:

“Whoever performs Hajj...shall return as sinless as a newborn child.”

(Bukhari)

4. Urgency of Hajj:
 “Hasten to perform Hajj, for one never knows what may happen...”

5. Priority of Hajj:

“Hajj takes precedence over marriage (Nikah).”

Upon Whom Hajj is Compulsory

 Every Muslim (male or female) who:
o Has reached puberty
o Is mentally sound
o Is physically fit
o Has financial means (to afford travel, food, and other expenses)
o Has safe passage to Makkah

“…Pilgrimage to the House is a duty men owe to Allah for those who can afford the journey...”
(Aal-Imraan 3:97)

 Quran says:

“And take a provision with you...”

(Al-Baqarah 2:197)

Kinds of Hajj
1. Hajj al-Ifrad (Simple Hajj):

 Ihram for Hajj only.

 No Umrah.
 Only allowed for residents of Makkah and Hill area.

2. Hajj al-Qiran (Combination Hajj):

 Ihram for both Hajj and Umrah.

 No break in Ihram between Umrah and Hajj.
 Mostly performed by pilgrims from outside Makkah (Afaqi).
 Requires sacrifice (Dam).

3. Hajj al-Tamattu (Enjoyment Hajj):

 First perform Umrah during Hajj months, then remove Ihram.

  Re-enter Ihram for Hajj on 8th Dhul Hijjah.
 Only for Afaqi.
 Requires sacrifice (Dam).

Faraidh (Obligatory Acts) of Hajj

1. Ihram – With intention (niyyah) and Talbiyah.
2. Wuquf at Arafat – Stay at Arafat anytime from noon of 9th till dawn of 10th Dhul
Hijjah.
3. Tawaf al-Ziyarah – Done after returning from Mina.

Missing any of these invalidates Hajj.

Wajibat (Necessary Acts) of Hajj

1. Wuquf at Muzdalifah – Overnight stay after Arafat.
2. Sa’i – Between Safa and Marwah (7 times).
3. Ramy al-Jamarat – Stoning the pillars.
4. Nahr (Animal Sacrifice) – Required for Qarin and Mutamatti.
5. Halq or Taqsir – Shaving or cutting hair.
6. Tawaf al-Wada – Farewell Tawaf (only for non-Makkans).

Important Notes:
 Order and timing are essential for validity.
 Sacrifice (Qurbani) is wajib on Qarin and Mutamatti; mustahabb for Mufrid.
 Sa’i should follow Tawaf al-Ziyarah if not done earlier.
 Tawaf al-Wada must be the final ritual before leaving Makkah.
Umrah and Its Ahkam (Islamic Rulings)
Definition:

 Linguistic Meaning:
In Arabic, ‘Umrah means “to visit a populated place.”
 Shari’ah Terminology:
Umrah refers to:

“Performing Tawaf (circumambulation) of the Ka’bah and Sa’i (walking)

between Safa and Marwah after entering into Ihram from a Miqat or a designated
boundary.”

 It is also called Hajj-e-Asghar (Lesser Pilgrimage).

Virtues of Umrah (According to Hadith):

1. Expiation of sins:

“Umrah becomes an atonement for the sins committed between one Umrah and
the next.”
— (Bukhari, Muslim)

2. Removal of poverty and sins:

“Performing Umrah frequently removes poverty and sins just as a furnace

removes impurities from iron, gold, and silver.”
— (Tirmidhi, Nasa’i)

3. Equal to Hajj in reward (if done in Ramadan):

“The Umrah performed in Ramadan is equal (in reward) to Hajj performed with
me.”
— (Bukhari, Muslim)

Legal Ruling of Umrah:

 Sunnat al-Mu’akkadah:
Performing Umrah once in a lifetime is a confirmed Sunnah (Sunnat al-Mu’akkadah) for
every Muslim who can afford it.
 Mustahabb:
Performing it more than once is commendable.
 Makruh (Disliked Time):
Performing Umrah is prohibited from 9th to 13th Dhul Hijjah (during Hajj days).

Faraidh (Obligatory Acts) of Umrah:

1. Ihram
o Must be assumed from a Miqat with intention and recitation of Talbiyah.
2. Tawaf
o 7 circuits around the Ka'bah in a counter-clockwise direction.

Missing any Fard makes Umrah invalid.

Wajibat (Necessary Acts) of Umrah:

 1. Sa’i between Safa and Marwah
o Begin at Safa, end at Marwah.
o Must be done after a valid Tawaf.
2. Halq or Taqsir
o Shaving (Halq) or shortening (Taqsir) of the hair.
o Minimum ¼ of the head must be trimmed (Wajib), while full shaving is Sunnah
for men.
o Women should cut a fingertip’s length of their hair.

Missing a Wajib act makes Umrah valid but dam (compensation) becomes necessary.

Spiritual and Moral Impacts of Hajj

A. Spiritual Impacts of Hajj

1. Ultimate Worship and Submission to Allah:

o Hajj is the most complete form of worship (Ibadah), symbolizing a Muslim’s total
submission before Allah.
o It involves physical effort, financial sacrifice, and spiritual devotion, thus
reinforcing the core principle of Tawhid (Oneness of Allah).
2. A Shield Against Disbelief:
o The Prophet Muhammad (‫ )ﷺ‬said:

“Whoever dies without performing Hajj while he was not prevented by

illness, tyranny, or severe need, let him die as a Jew or a Christian.”
— (Tirmidhi)

o This emphasizes the critical role of Hajj in strengthening Iman (faith).

3. Repentance and Spiritual Purification:
o Al-Ghazali states in Ihya’ Ulum al-Din:

“The person intending Hajj must repent, settle debts, return unjust gains,
and choose righteous companions.”

o The journey begins with repentance and renewal, spiritually purifying the pilgrim.
4. A Spiritual Jihad:
o The Prophet (‫ )ﷺ‬declared Hajj as a form of Jihad:

“There is no monasticism in Islam. Rather, Hajj is the Jihad of the weak.”

— (Ahmad)

5. Spiritual Rebirth:
o A correctly performed Hajj transforms the soul:
 “He who performs Hajj and does not commit obscenity or wrongdoing
will return (sinless) like the day his mother bore him.”
— (Bukhari, Muslim)

B. Moral Impacts of Hajj

1. Commitment to Superior Morality:

 Allah commands:

“The Hajj is (in) the well-known months, so whoever has made Hajj obligatory
upon himself therein (by entering Ihram), there is (to be for him) no sexual
relations, no disobedience, and no disputing during Hajj.”
— (Al-Baqarah 2:197)

 Pilgrims are expected to:

o Avoid foul speech, arguments, and sinful behavior.
o Practice self-control, patience, and kindness, even in crowded and difficult
conditions.
 The Prophet (‫ )ﷺ‬said:

“The strong man is not the one who defeats others in wrestling; rather, the strong
one is he who controls himself when angry.”
— (Bukhari, Muslim)

 A pilgrim returning from Hajj is like a person spiritually reborn, imbued with refined
character and compassion.
 The Prophet (‫ )ﷺ‬also said:

“The accepted Hajj has no reward except Paradise.”

— (Bukhari, Muslim)

And when asked what makes Hajj acceptable, he replied:

“Feeding others and speaking kindly.”

— (Ahmad)

2. Teaches Self-Sacrifice and Combats Avarice:

 Hajj demands both:

o Physical effort in ritual acts.
o Financial sacrifice, which helps purify the soul from greed.
  The Quran says:

“And whoever is protected from the stinginess of his soul—it is those who will be
the successful.”
— (Al-Hashr 59:9)

 Umar ibn Al-Khattab (RA) said:

“To provide well for one’s journey is a sign of generosity.”

 The pilgrim learns:

o Generosity in spending for Allah.
o Using the best of one’s wealth and energy for a divine cause.
 Quran highlights the spirit behind the sacrifice:

“Their meat will not reach Allah, nor will their blood, but what reaches Him is
piety from you.”
— (Al-Hajj 22:37)

“And whoever honors the symbols of Allah – indeed, it is from the piety of
hearts.”
— (Al-Hajj 22:32)

 Hajj trains Muslims to give time, wealth, and energy for the betterment of society and
for the sake of Allah.

3. Reconciliation Between Worship and Work:

 Islam harmonizes religion with worldly duties:

“He it is Who made the earth subservient to you—so walk among its paths and
eat of His provision.”
— (Al-Mulk 67:15)

“When the prayer is finished, disperse through the land and seek the bounty of
Allah.”
— (Al-Jumu’ah 62:10)

 Hajj is not only spiritual but worldly beneficial:

o The Quran states:

“That they may witness benefits for themselves…”

— (Al-Hajj 22:28)
  Benefits include:
o Economic activity, travel, business, trade agreements, and social dialogue.
o Encouraging Muslims to engage productively with the world without
compromising their spirituality.
 Hajj demonstrates that Islam does not promote monasticism, but rather balanced
devotion that merges the hereafter and the worldly life.

SOCIAL IMPACTS

1. Pilgrimage and Historical Consciousness

Hajj awakens a deep sense of historical awareness among Muslims. By visiting sites such as:

 Maqam Ibrahim (Abraham’s station),

 Zamzam (linked to Hajar’s sacrifice),
 al-Safa and al-Marwah, and
 Caves of Hira and Thawr,
the pilgrim connects with the legacy of prophets — Ibrahim, Ismail, and Muhammad
(PBUH).

Quranic Reflection:

“And [mention] when Abraham and Ishmael were raising the foundations of the House...” (Al-
Baqarah 2:127)
“Our Lord, I have settled some of my descendants in a barren valley...” (Ibrahim 14:37)

Hadith Insight:
Umar (R.A.) said while kissing the Black Stone:

“I know that you are a stone that can neither harm nor benefit; if I had not seen the Prophet kiss
you, I would not have kissed you.”
(Bukhari)

This pilgrimage revives the sense of Islamic heritage and instills responsibility to uphold and
spread the message of Islam.

2. Pilgrimage, Equality, and Organized Discipline

Hajj is a demonstration of:

 Equality: All wear simple ihram, symbolizing unity of origin — “from Adam, who was
made of dust.”
 Order and Discipline: Each rite (Tawaf, Sa’i, Arafah) follows a defined sequence with
juristic precision.
Social Effect:
It teaches prioritization, humility, and submission — qualities essential for building a morally
disciplined society.

3. Hajj and Islamic Brotherhood (Ummah Wahida)

Hajj manifests the unity of the global Muslim Ummah. People of all races and languages unite
under the command of Allah.

Quranic Foundation:

“Indeed, this religion of yours is one religion…” (Al-Anbiya 21:92)

Practical Lesson:
Pilgrims chant together:

“Labbayk Allahumma Labbayk...”

showing unity in devotion, emotion, and purpose. This collective submission fosters
brotherhood, mutual support, and moral integrity.

4. Hajj as a Global Religious Animation

The Hajj season activates religious energy across the Muslim world for almost six months:

 From Ramadan to Safar, there’s continuous activity: departures, goodbyes, returns, and
storytelling of spiritual experiences.
 Even those not performing Hajj feel spiritually uplifted.

This spiritual cycle renews religious awareness and unity across all regions and generations.

5. Awakening of the Muslim World

Just as Ramadan brings piety, Hajj revives Islamic consciousness on a global scale. Despite
global turmoil or decline, Hajj remains a spiritual heartbeat that:

 Sustains the vitality of the Ummah, and

 Symbolizes the undying spirit of Islam.
Metaphor:
Ka‘bah is the heart of the Muslim world, circulating spiritual “blood” through every Muslim —
ensuring the survival and revival of Islam.

6. Unity of Aim at One Centre

Hajj is the greatest assembly of mankind, annually uniting:

 Diverse races and nations,

 In one place,
 For one purpose: worship of Allah.

Islam’s Unique Gift:

This global convergence, infused with sincerity and spiritual harmony, is unmatched in any other
faith or ideology.

7. Establishment of Global Peace

Hajj promotes peace by:

 Prohibiting war during sacred months (Dhul-Qadah, Dhul-Hijjah, Muharram, Rajab),

 Ensuring safe passage to Makkah,
 Declaring Makkah as a zone of peace (no fighting, hunting, tree-cutting, or violence).

Quranic Warning:

“Whoever intends therein a deviation or to do wrong – We will make him taste a painful
punishment.”
(Al-Hajj 22:25)

This creates a model for conflict-free coexistence, reinforcing Islam’s commitment to peace.

8. Centre of Real Equality

In Makkah:

 All Muslims — Arab or non-Arab, rich or poor — are equal.

 The Haram is public property, like a mosque: no rent, no ownership, complete
accessibility.
Prophetic Principle:

“Whosoever reaches this city and settles at a place, that place is his.”
(Caliph Umar enforced open compounds for communal use.)

This egalitarian system eliminates classism, promotes universal human dignity, and underscores
Islam’s social justice principles.

Jihad: Concept, Meanings, and Modern Interpretations

Introduction

Jihad, in Islamic terminology, refers to striving or struggling in the way of Allah. It carries a
broad range of meanings including:

 The committed struggle for a noble cause

 The effort to achieve moral, spiritual, or social objectives
 The fight against one's evil inclinations
 The endeavor to eradicate injustice and evil from society—through peaceful means or, if
necessary, through military defense.

Contrary to common misconceptions, the term “Jihad” does not mean “holy war”. The Arabic
word for war is harb, and muqaddas means holy. While Qital fi Sabeelillah refers specifically to
fighting in the cause of God, Jihad is a broader term with both non-violent and military
connotations.

Unlike the term crusade—a medieval Christian campaign for religious conquest—Jihad retains
its religious, moral, and defensive dimensions. Despite its misinterpretation, especially after the
9/11 terrorist attacks, the term’s full scope is still not widely understood.

Meanings and Interpretations

Jihad encompasses both violent and non-violent struggles. According to renowned Islamic
scholar John Esposito, Jihad can mean:

 Striving to live a moral and virtuous life

 Spreading and defending Islam
 Fighting against injustice and oppression

The importance of each form varies across interpretations.

Scholarly Perspectives

 Rudolph Peters observes two dominant interpretations in the Muslim world:

 o Islamic modernists equate Jihad with bellum justum (just war), emphasizing its
defensive nature, aligning with modern international law.
o Islamist revivalists such as Abul A'la Maududi, Sayyid Qutb, and Abdullah
Azzam see Jihad as a means for establishing Islamic ideals and expanding
Islamic governance.

Levels of Jihad

1. Personal (Greater Jihad – Jihad al-Akbar)

o The spiritual struggle against one’s own evil inclinations and sins.
o Emphasized by scholars like Imam Al-Ghazali and supported by a narration
from Jabir ibn Abd-Allah, as referenced in Tarikh Baghdad:
“We have returned from the lesser Jihad to the greater Jihad.”
When asked what the greater Jihad was, he replied: “The struggle against the
self.”
2. State-Level Jihad (Lesser Jihad – Jihad al-Asghar)
o This includes military Jihad for:
 Defense of the state's sovereignty
 Protection of borders
 Safeguarding the religion if attacked
o Only a legitimate Islamic state can declare such a Jihad. There is no provision
for non-state actors or militant groups such as the Taliban or Daesh to initiate
warfare in the name of Islam.

Modern-Day Understandings

 Mahmoud Ayoub describes the true goal of Jihad as achieving harmony between Islam
(submission), Iman (faith), and Ihsan (righteousness).
 Fazlur Rahman Malik emphasizes Jihad as the struggle to establish a just moral and
social order.
 The BBC reports a third meaning: the struggle to build a good and just society.
 Imam Nawawi, in his commentary on Sahih Muslim (Al-Minhaj), states that one of the
collective duties of Jihad is to:
o Acquire knowledge of Divine Law
o Enjoin good
o Forbid evil conduct

Public Opinion on Jihad

A Gallup poll surveying Muslim-majority countries revealed diverse views:

 In Indonesia, most Muslims defined Jihad as “sacrificing one's life for the sake of Islam
or justice” or “fighting against the opponents of Islam.”
 In countries like Lebanon, Kuwait, Jordan, and Morocco, people viewed Jihad as a
divine duty or devotion to God, with no militant implications.
 Additional interpretations included:
 o Hard work and self-improvement
o Achieving noble life goals
o Promoting peace and cooperation
o Living according to Islamic principles
o Struggling for women’s rights and social justice

ihad in Islam: Concept, Types, and Contemporary

Understanding
Introduction

The term Jihad is derived from the Arabic root j-h-d, which means “to strive” or “to struggle.”
Contrary to popular misconceptions, Jihad does not solely mean “holy war”; rather, it
encompasses a broad spectrum of meanings—ranging from an internal moral effort to military
defense in the cause of Allah. The Arabic word for war is harb, and for holy is muqaddas—
therefore, “holy war” is not a literal translation of Jihad.

According to Islamic scholars like John Esposito, Jihad implies striving to live virtuously,
spreading and defending Islam, and fighting injustice and oppression. It holds both violent and
non-violent implications, and its true spirit has often been obscured by extremist interpretations,
especially in the post-9/11 world.

Types of Jihad

Type of Jihad Description

Refers to armed combat (Qital fi Sabilillah) under strict Islamic
Jihad bil-Saif (Sword)
conditions.
Jihad al-Nafs The internal struggle to purify oneself from sin and resist evil
(Heart/Soul) inclinations.
Struggle through the pen and speech—spreading Islamic teachings
Jihad bil-Qalam/Lisan
and truth.
Doing good deeds, promoting justice, and taking practical steps
Jihad bil-Yad (Hand)
against wrong.
Jihad al-Dawah wal- Missionary Jihad—propagation of Islam using modern tools like
Ishaat media, ICT, etc.
Jihad al-Tarbiyyah Educational struggle—promoting knowledge and intellectual reform.
Economic struggle—eradicating poverty, helping the needy, and
Jihad al-Iqtisad
development work.

Greater vs. Lesser Jihad

A narration from The History of Baghdad by Al-Khatib al-Baghdadi quotes the Prophet’s
companion, Jabir ibn Abdullah, stating:

“We have returned from the lesser jihad (battle) to the greater jihad (struggle against the soul).”

While some scholars, like Ibn Qayyim al-Jawziyya, emphasize military Jihad's importance, many
argue the internal Jihad (al-Jihad al-Akbar) is the most critical.

Modern Interpretations

 Mahmoud Ayoub: True Jihad is achieving harmony between Islam (submission), Iman
(faith), and Ihsan (righteousness).
 Fazlur Rahman Malik: Describes Jihad as the struggle to establish a just and moral
social order.
 BBC Analysis: Jihad can also mean striving to build a good, cooperative society.
 Al-Nawawi (Commentary on Sahih Muslim): Jihad involves acquiring Islamic
knowledge and promoting virtue while forbidding evil.

Public Opinion in the Muslim World

A Gallup poll revealed varying views:

 In Indonesia and parts of the Arab world, Jihad is seen as sacrifice for a just cause or duty
to God.
 Other interpretations include:
o Commitment to hard work
o Struggle to achieve noble causes
o Promoting peace and helping others
o Living by Islamic principles

Qital (Armed Jihad) – Holy War in Islam

Qital, or armed struggle, is permitted under strict conditions. It is not motivated by conquest but
aims to:

 Defend Islam and Muslims

 Eradicate injustice and oppression
 Remove barriers to practicing religion
Objectives of Qital (According to the Qur’an)

1. Defense Against Aggression:

“Fight in the way of Allah those who fight you, but do not transgress limits.”
(Al-Baqarah 2:190)

2. Helping the Oppressed:

“Why should you not fight in the cause of Allah and of the oppressed...?”
(An-Nisa 4:75)

3. Eradicating Mischief and Fitnah:

“Fight them until there is no more mischief…”

(Al-Baqarah 2:193)

4. Eliminating Oppression:

“Prepare against them what force you can… to frighten the enemy of Allah…”
(Al-Anfaal 8:60)

5. Removing Hindrances to Islam:

“…To prevent access to the path of Allah… is worse than slaughter.”

(Al-Baqarah 2:217)

Prophetic Principles of Warfare

According to Maulana Safiur Rahman Mubarakpuri, the Prophet Muhammad (PBUH)

established the following guidelines:

 Fight only in the name of Allah and for a just cause.

 Do not kill women, children, the elderly, or non-combatants.
 Do not mutilate the bodies of the dead.
 Do not destroy crops, livestock, or trees unnecessarily.
 Do not commit theft or plunder.
 Do not violate treaties and covenants.
 Do not harm envoys or ambassadors.
 Prisoners of war must be treated with dignity.

Jihad vs. Just War (Philosophical Viewpoint)

Islamic philosophers like Al-Farabi developed a concept of Just War aligned with justice and
the well-being of the virtuous city. He maintained that wars motivated by personal gain or
bloodlust are unjust, whereas those aimed at establishing justice and moral order can be
considered righteous.

Jihad in Islam: Ethical Foundations vs. Modern-Day

Misinterpretations
Introduction

Jihad, derived from the Arabic root j-h-d, means to strive, struggle, or exert effort in the way of
Allah. It is a comprehensive concept that includes ethical self-discipline, social reform,
intellectual endeavor, and military defense under just conditions. Over time, this nuanced
concept has been reduced by extremists to a monolithic view of violent warfare, distorting its
true meaning.

Philosophical Interpretations of Just War and Jihad

Al-Farabi's Perspective

Al-Farabi, an eminent Islamic philosopher, linked Jihad with his vision of the virtuous city (Al-
Madina al-Fadila), where the ruler seeks moral and intellectual perfection for his citizens. In this
sense, Jihad becomes a struggle not only for political defense but for the establishment of justice,
ethics, and human dignity.

Ibn Khaldun’s Classification of Wars

Ibn Khaldun (1332–1406), in his Muqaddimah, outlines four types of wars:

1. Wars of savagery and tribal rivalry – motivated by revenge.

2. Wars of aggression – where nomadic groups attack neighbors for material gain (Hurub
al-Baghy wa-Fitna).
3. Wars of Jihad – as defined by Islamic law, for justice and moral causes.
4. Wars of rebellion or secession – involving opposition to rightful authority.

“The first two are unjust and lawless,” he notes, “while the latter two are wars of Jihad and
justice (hurub jihad wa-‘adl).”
This distinction affirms that Jihad, as a just war, must be sanctioned by legitimate authority and
grounded in ethical principles.

Jihad vs. Terrorism: A Fundamental Distinction

Terrorism: A Violation of Islamic Ethics

Terrorism is a modern-day regression into barbarity—marked by deliberate killings,

fearmongering, and chaos, falsely justified in the name of religion. Such acts are in direct
contradiction to Islamic teachings, which emphasize peace, justice, and the sanctity of human
life.

“If anyone kills a human being—unless in retribution for murder or spreading corruption—it is
as if he had slain all mankind.”
(Al-Ma’idah 5:32)

Islam promotes constructive contributions to society—building communities, institutions, and

ethical governance—not destruction and bloodshed.

The Greater and Lesser Jihad

The Prophet Muhammad (PBUH), upon returning from a military expedition, told his
companions:

“We return from the lesser Jihad to the greater Jihad.”

That is, from physical combat to the internal struggle (Jihad al-Nafs)—the fight against pride,
greed, and moral weakness.

This highlights that the true Mujahid is one who strives for self-purification, human dignity, and
alignment with divine guidance.

Quranic Principles of Just Warfare

The Quran permits combat only under strict conditions:

 Defensive purpose:

“Fight in the way of Allah those who fight you, but do not transgress. Indeed,
Allah does not love transgressors.”
(Al-Baqarah 2:190)

 Support for the oppressed:

“What is [the matter] with you that you fight not in the cause of Allah and for the
oppressed...?”
(An-Nisa 4:75)
  Preservation of religious freedom:

“Fight until there is no [more] fitnah and [until] the religion is for Allah.”
(Al-Baqarah 2:193)

Prophetic Ethics of Warfare

The Prophet (PBUH) established a comprehensive ethical code:

 Do not kill non-combatants (women, children, elderly).

 Do not mutilate the dead.
 Do not destroy trees, crops, or infrastructure.
 Do not violate covenants or treaties.
 Prisoners must be treated with dignity.

Battle of Karbala: Moral and Ethical Jihad

The Battle of Karbala (680 CE) is a timeless symbol of Jihad for moral integrity, where Imam
Hussain (RA) stood against tyranny, injustice, and corruption. His sacrifice reinforces the
Islamic ideal of resisting evil, even at the cost of life, through non-violent resistance and spiritual
strength.

Misuse of Jihad by Modern Militants

Islamic Teachings Terrorist Misinterpretations

Jihad is multi-dimensional and mostly
Misrepresented solely as violent warfare (Qital)
defensive
Requires state authority to declare Jihad Militant groups self-declare Jihad without legitimacy
Indiscriminate violence against civilians, schools,
Must protect civilians and non-combatants
hospitals
Looting, rape, and plunder strictly Engaged in heinous crimes under the false guise of
forbidden Jihad
Suicide bombing strictly prohibited Used as a strategic tool
Warfare rules prescribed with justice and
No adherence to ethical principles
mercy