Category Archives: Hajj/Umrah


Around 40 times in history the Hajj was either cancelled or the number of pilgrims was extremely low according to the King AbdulAziz Foundation For Research And Archives, and this idea is not as unprecedented as perceived.

Among the many factors were:

• Epidemics/Diseases

• Political turmoil

• Economic turmoil

• Instability of security

• Conflicts

• Activities of bandits and raiders

Some years and events when Hajj was either suspended or interrupted:

1. 251 AH / 865 AD:

Ismail bin Yusuf Al-Alawi known as Al Safak and his forces led a rebellion against the Abbasid Caliphate and massacred thousands of pilgrims who were gathered at the Arafat Mountain near Makkah, forcing the cancellation of the Hajj.

2. 317 AH / 930 AD:

Arguably the most infamous event was when a sect called Qaramitah who considered the Hajj to be a pagan ritual led by Abu Tahir Qaramitani carried out a vicious attack on Makkah during the Hajj season. According to historic accounts, the Qaramitans massacred 30,000 pilgrims while mockingly chanting verses of the Quran at them burying them in their places without bathing or shrouding or Janazah prayer. They dumped 3,000 bodies into the sacred well of Zamzam and then destroyed it completely. They also stole the Black Stone from the Ka’bah and took it to their base in the east of Saudi called Hajr (modern day Qatif) for 22 years. It is said that sadly for 10 years after this event the Hajj was not carried out.

3. 357 AH / 968 AD:

It is said that this year it was cancelled because of the spread of the so-called “Al-Mashiri disease” in Makkah, and because of it the pilgrims died, and their camels died on the way from thirst and only a few of them arrived in Makkah.

4. 390 AH & 419 AH / 1000 AD & 1028 AD:

Hajj was suspended due to extreme high costs and inflation. For the same reason nobody did Hajj from the East and from Egypt in 419 AH.

5. 492 AH / 1099 AD:

Hajj was not performed because of the turmoil and lack of security that befell the Muslims throughout their large state due to the raging conflict between themselves, and for five years before the fall of Jerusalem to the hands of the Crusaders.

6. 654 AH / 1256 AD:

Apart from Hijaz no other country performed Hajj for four years due to ongoing conflicts.

7. 1213 AH / 1799 AD:

Hajj trips stopped during the French Revolution due to the routes being insecure.

8. 1246 AH / 1831 AD:

In more recent accounts, a plague coming from India spread and caused the deaths of a staggering three quarters of the pilgrims.

9. Years 1252 AH to 1310 AH / 1837 AD to 1892 AD:

The epidemics spread in various years from 1837 AD until 1892 AD with thousands dying daily. In 1871 it struck Madinah. This outbreak known as Cholera spread during the Hajj season, as deaths spiked in Arafat and peaked in Mina.

10. Year 1441 AH / 2020 AD:

The Coronavirus pandemic (COVID-19) caused suspension of international pilgrims performing Hajj.



By Mujlisul Ulama

Among the Signs of the Impending Hour of Qiyaamah mentioned in the Hadith is that the dunya will be pursued, searched and acquired with the a’maal (deeds) of the Aakhirah.

The chimera of Hajj, Umra and Aqsa is today being used, misused and abused for despicable monetary gain. The stupid masses are beguiled by the vile molvis and sheikhs employed by travel and hajj/umrah agents. All travel agents who are in the field to coin the boodle on the Hajj, Umrah and Aqsa tickets are in reality Agents of Iblees. Several centuries ago a Maaliki Faqeeh/Wali had explained that  the shayaateen harness into their plot the travel agents to beguile  ignorant people – to trick them into buying ‘hajj-umrah’ and now  aqsa ‘packages’ which open the avenue for sin and transgression from the moment the  bogus ‘hujjaaj’ leave home until they return.

The hajj-travel agents utilize the services of moron, evil molvis and sheikhs to entrap people into the hajj-umrah-aqsa scam and defalcation shaitaaniyat. All who are implicated in these scams are goaded on by Iblees who is in charge of the hajj-umrah-aqsa Infraction of the Shariah.

In Cape Town one of these travel agents spurred on by Iblees is organizing a stupid ‘hajj-umrah-aqsa  seminar’ to gain maximum monetary benefit from the seminar scam which will be bedevilled by an array of  ulama-e-soo’- all hirelings of the travel agents. Shaitaan has urinated into the brains of these miserable sheikhs and molvis who are, at the behest of Iblees, presenting the hajj-umrah-aqsa canard to perpetrate a host of Shar’i infractions in the guise of ‘ibaadat’. But the entire shaitaani saga operates under shaitaani inspiration and direction.

The travel agents, the molvis, the sheikhs, the singers and all those moron members of the community who undertake journeys for Nafl Hajj, Umrah and the haraam trips to Turkey and Palestine for ostensibly and deceptively making ziyaarat of Musjidul Aqsa, are most callous, heartless and selfish. They demonstrate blithe disregard for the Shariah, for the suffering of millions of Muslims all over the world and for the Accountability (Hisaab) in Qiyaamah.

These heartless people, all agents and followers of Iblees, are adept in the satanism of squandering massive amounts of money to gratify their nafsaani lusts which they justify under deeni guise. While they attempt to deceive themselves with the mirage of hajj, umrah and aqsa, deep down their rotten, stone-hearts they understand that their motivation is nothing but nafsaani lust. They are bereft of the haziest idea of ibaadat.

Rasulullah (Sallallahu alayhi wasallam) said: “The Muslimoon (the Ummah) is like one body. If the head pains, the entire body is affected. If the eye pains, the entire body is affected.”

But these followers of Iblees have no pain and no pity for the suffering Muslim masses of the Ummah. They squander huge amounts of money on haraam travelling trips and jaunts. They squander on shopping sprees, on luxuries, on sin, in holidaying and merrymaking, then they excrete all of it thereby preparing their travelling tickets for Jahannam.

The villainous molvis and sheikhs who will be the speakers at shaitaan’s seminar in Cape Town are crooks and bogus. They are frauds of the worst kind. Under Deeni subterfuge they promote the scheme of Iblees. There is no benefit and no reward in the nafl hajj, umra and aqsa ziyaarat scams and canards of this era.

The singing of stupid songs (naaths) by stupid so-called ‘huffaaz” at the seminar of Iblees is satanically inspired as part of the entertainment and merrymaking to entrap stupid people for the boodle. While the Ummah is burning and suffering, and while the House of Islam is engulfed by a mighty conflagration of kufr, fisq and fujoor, these moron molvis and sheikhs for the attainment of their monetary and other despicable objectives increase the darkness of the hajj-umrah-aqsa haraam circus organized by travel agents at the behest of shaitaan.

Members of the public should search their hearts, and when doing so, they should bring to the fore the suffering of the millions of brutalized Muslim refugees all over the world. If a Muslim is sincere – if his objective is Allah’s Pleasure, then reflection and soul-searching will most certainly indicate to him the haraam folly of undertaking these nafl hajj, umrah and aqsa trips.

If a person is indeed in the quest of thawaab, then the reward of Hajj and Umrah is available daily in the comfort of the home. Perform 4 raka’ts Ishraaq Salaat. The reward is one Maqbool Hajj and Umrah. Look at the faces of your parents with affection. The reward is one Maqbool Hajj for each loving glance. Glance ten times daily at your parents – you will receive the reward of ten Hajj, Insha-Allah. This is mentioned in the Hadith.

Extricate yourself from your self-imposed deception that you are going for umrah to gain thawaab. Reflect and seek Allah’s aid. Then your reflection will inform you of the thief and devil in your heart goading you into a deluge of travel sins plastered with a veneer of deeni colours. Allah Ta’ala says in the Qur’aan: “In fact every person has insight over his nafs even though he puts forth excuses.” The evil which lurks in your heart is revealed if with sincerity you accept the command of Rasulullah (Sallallahu alayhi wasallam): “Seek a fatwa from your heart.” Stay far from these scholars for dollars who are all the agents of the Devil-in-Chief.

Hajj in the Bible

Biblical prophets and the bible commands piligrims to Makkah
Let us look at the word al-Hajj itself:
ﺍﻟﺤﺞّ (al-Hajj)

Typically, the entire Arabic vocabulary, like its sisters in the Semitic linguistic group, consists of words structured from triliteral triconsonantal roots. In this case the root is Hajaj (ﺣﺠﺞ).

According to the classical Arabic lexicon Lisān al-`Arab it is defined:

ﺍﻟﻘﺼﺪ . ﺣﺞ ﺇﻟﻴﻨﺎ ﻓﻼﻥ ﺃﻱ ﻗﺪﻡ

“Purpose. As in, ‘So-and-so did Hajj unto us,’ which means he presented himself before us.”

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

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

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

wa-haya ha-yōm haza lakhem li-zikrōn wa-Khagōtem otō Khag li-Yehōwa li-dorotaychem khuqat `olam taKhaguhū

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

In this verse the King James translators rendered the uninflected noun Khag ( חג) as “feast”. This word Khag is wholly cognate to the Arabic Hajj ( ﺣﺞ). Elsewhere in the verse the word Khag is inflected as Khagotem and taKhaguhū. One must pay attention to the fact that the Hebrew phonetic “kh” (ח) is the pharyngeal fricative “h” (ﺡ ) in Arabic. Also, one must note that the phonetic “g” ( ג) is cognate to the Arabic “j” ( ﺝ). So for analytical purposes in this context the verse would be rendered:
“And this day shall be unto you for a memorial; and ye shall keep it a Hajj to the LORD throughout your generations; ye shall keep it a Hajj by an ordinance forever.”

Another verse using this root is the following:

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

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

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

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

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

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

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

“ חוג To describe a circle, to draw a circle, as with compasses. Job 26:10…m. a circle, sphere, used of the arch or vault of the sky, Pro. 8:27; Job 22:14; of the world, Isa. 40:22.”[2]

Let us look at the verses he has cited above:

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

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

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

Thus, this word not only means sacred pilgrimage and feast unto God in the Bible, it also means to encircle. To any Muslim this will be a striking discovery.
Semitic languages have been, since time immemorial, broad and deep systems of expression where one word’s many variant, but supplementary, meanings all coalesce to a greater understanding of that lexeme. So in this case we have a root which has a form meaning a feast, also meaning a pilgrimage, and in one form meaning to encircle! The Hajj pilgrimage, which is at its core an encircling of the Ka`bah called Tawāf, is concluded with none other than the Feast of the Sacrifice, Eid al-Adha, to commemorate Abraham’s willingness to sacrifice his son at God’s command. Borrowing all these meanings buried in lexica that did not even exist until hundreds of years after the life of the Prophet Muhammad would require no short of a Semitic linguist and Biblical scholar. It should be noted that the Bible itself would not be available until 200-300 years after the passing of the Prophet Muhammad[3]. Such lexical depth and lucidity is consistently found throughout the Quran as God has stated therein:

“And this Quran is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Torah, and the Gospel, etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for humankind) – wherein there is no doubt from the the Lord of the Worlds” (Quran 10:37)

Psalm 84 1-6
How lovely is your dwelling place, O Lord Almighty!
My soul yearns, even faints, for the courts of the Lord;
my heart and my flesh cry out for the living God.
Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young— a place near your altar,
O Lord Almighty, my King and my God.
Blessed are those who dwell in your house;
they are ever praising you. Selah
Blessed are those whose strength is in you,
who have set their hearts on “pilgrimage.”
As they pass through the Valley of Baca,
they make it a place of springs;
the autumn rains also cover it with pools.
Let See What we have here.
Place is a Valley, in this Valley there is a blessed Well
To this Valley pilgrims make their journey and there is a Sacred House of Worship in this Valley of Baka, this Place of worship where the sacred house is at there are COURT YARDS, There are alters
and Sparows and Swallows Lodge at this location and bare their young.

There is no place in Palestine that fits this description the only place that fits this description is BACA which all the Muslims know

“The most important shrine established for the people is the one in Baca; a blessed beacon for all the people. In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj (Pilgrimage) to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.” [3:96-97]

What Is Baca?

Baca (in Psalms) and Baca (in Quran) is another name for Mecca (Makkah, Saudi Arabia) where the first house of worship on earth which was built by Abraham and his first son Ishmael and it was appointed by God for human beings. This house is the Holy Kabah to which all Muslims face while praying and go for Hajj (pilgrimage).

Hajj (Pilgrimage):

Hajj!! There is no hajj in the Bible. someone might say. Let’s see what were the Biblical prophets were doing?

[Exodus 10:9] Moses is telling Pharaoh where he is taking the sons of Isreal :
Moses answered, “Everyone! We’ll be taking our young and old, our sons and daughters, our flocks and herds with us. For us it’s “a pilgrimage festival” in the LORD’s honor.”

According to BDB Theological Dictionary the most fundamental meaning of hagag which the name Haggai is derived from is to make a pilgrimage or keep a pilgrimage feast.

The Arabic equivalent means “to betake oneself to or towards an object of reverence,” and this verb returns in the prescribed pilgrimage to Makkah: the Hadj.
[ ]

Marwah mountain:

Genesis 22:2 “He said, Take now your son, your only son, whome you love, Isaac, and go to the land of Moriah (Marwah), and offer him there as a burnt offering on one of the mountains which I will tell you.”

Marwah and Safa are two elevated places in Mecca where Hajar was going forth and back looking for water as the water they had finished and she was worried about the baby Ishmael from Dying due to lack of water. During and after few trips looking for water or people, Angel Gabriel hit a rock and a sprig of water flowed and then she was able to drink and to water her baby.

“Indeed, as-Safa and al-Marwah are among the symbols of Allah . So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.” Quran 2:158

The bible scholar are not sure where is this mountain located in the holy land and they are making assumptions. [ http:// ] sometimes they say it is in Jerusalem while there was not even Jerusalem at all this time sometimes they say it is in the south and so on.

The Maqam (Place) of Abraham:
Genesis 22:9
“When they arrived at the place (lit. Maqam) where God had told him to go, Abraham built an altar ….”

Now where is that Altar in Jerusalem ?? why they did not keep it as a Holy place??? this place exist only in Makkah

“In it (Baca) are clear signs [such as] the (Maqam) standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House “ (Quran 3:97)

Pilgrimage to Mecca in Isaiah 60:1-7
“Arise, shine, for your light has come, and the glory of the Lord rises upon you.
See, darkness covers the earth and thick darkness is over the peoples, but the Lord rises upon you and his glory appears over you.
Nations will come to your light, and kings to the brightness of your dawn.
“Lift up your eyes and look about you: All assemble and come to you; your sons come from afar, and your daughters are carried on the hip.
Then you will look and be radiant, your heart will throb and swell with joy; the wealth on the seas will be brought to you, to you the riches of the nations will come.
Herds of camels will cover your land, young camels of Midian and Ephah. And all from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.
All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple.

In [Isaiah 60:1] A prophecy about a Holy man (prophet) bringing the light of God to the world. This holy man would appear in a time of darkness filling the world and covering the earth, He would appear to eliminate the darkness and spread the light of God and his praises.

In [Isaiah 60:3] we read “And the Nations shall come to thy light “ and that means this Holy Prophet would arise among the nations and his Light would fill his place where the nations would come and visit.

In [Isaiah 60:4] we find the people would come from far, the sons and daughters, all would come together for the Light.
[Isaiah 60:5-6] it keeps telling us about the coming of the people from all over the world to the Light.
[Isaiah 60:7] is the clear meaning, it’s Kedar, Where its flocks and tribes would be gathered together under the light of God, “they would come up with acceptance on mine altar”. Muslims during the Hajj “pilgrimage” they slaughter the sacrifices as one of the ceremonies and Muslims all over the world share that from their places which is Eid Al Adha.

“And I Will glorify the house of my glory” and it refers to the Ka’ba in Makkah, the Sacred House for God’s glory.

And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path” [Quran 22:27]

The Way of Holiness [Isaiah 35:8]

“And a highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it.”

“O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram (the Sacred House) after this, their [final] year. And if you fear privation, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise.” (Quran 9:28)

The Azan (call of prayer):
Isaiah 40:3 and Mark 1:3

“A voice of one calling: “In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God.”

The Arabian Peninsula was a deserted place. The “voice calling in the desert” here is clearly refering to the Azan.
Why Azan?

The whole verse reads “Make a path a highway for God”

The Azan (call of prayers) for Muslims is a call which tells Muslim that God is calling him. It is heard all around the world and five times a day. Moreover, hadith refer Azan as a way to Allah and to a submission to God.



Question: During Hajj, our group was instructed to make Tawaaf Widaa’ immediately after Tawaaf Ziyaarat even before the Sa-ee which we had to do after this Tawaaf. Was it correct to join Tawaaf Widaa’ with Tawaaf Ziyaarat even before the Sa-ee?

Answer (by Mujlisul Ulama):

No it was not correct. It is in conflict with the Sunnah, hence not proper without valid reason. Tawaaf Widaa’ is the last Tawwaf. It is the Waajib Farewell Tawaaf. Farewell is bid at the time of departing. It has to be the last act of Ibaadat in the Haram Shareef. But today, the Deen has been transformed into a hobby. Hit-and-run acts are presented to Allah Ta’ala as ‘ibaadat’ when in reality there is only an outer-facade of ibaadat, and even this outer-facade is a farce.

For the sake of convenience, the group leaders issued their haraam instruction. They were averse to returning for Masnoon acts and Masnoon methods of discharging the Ibaadaat. It is Sunnah to perform Tawaaf Widaa’ after everything else has been completed. On the way out of the Haraam for the last Tawaaf Widaa’, yet their pockets are lined with money extracted from the Hujjaaj. But Hajj has become a holiday excursion, hence the total disregard for the Masnoon acts and Masnoon methods of discharging the Ibaadaat.

It is Sunnah to perform Tawaaf Widaa’ after everything else has been completed. On the way out of the Haraam for the last Tawaaf Widaa’, yet their pockets are lined with money extracted from the Hujjaaj. But Hajj has become a holiday excursion, hence the total disregard for the time, Tawaaf Widaa’ should be performed. In fact, if after having done Tawaaf Widaa’, one continues staying in Makkah for some time, then it is Mustahab to repeat Tawaaf Widaa’.

The Etymology of Hajj


Literally it means to aim for something and go for it, And from the same root (H-J-J) comes “Mahajjah”, the main path which people go upon to reach their aims. So “Hajj ul-Bait” as mentioned in the Qu’ran and several Ahadith means to aim for the house of Allah and travel to it to perform the prescribed rites.

And in the greater derivation called “al-Ishtiqaq al-Akbar” this root intersects with the root (H-W-J) from which comes “Hājat” i.e. a need or a requirement which a person aims to attain.


The tent city was named from the root (M-N-Y). And there are several meanings of this root, and as such the scholars differed over which one of them was intended in the name. The most famous opinion is that the intended meaning of the root here is to spill, squirt, and pour out. And “Minā” was named as such because of all the blood that is spilt from the sacrifices offered by pilgrims on “Yaum Al-Nahr” and afterwards. And from the same root comes the word “Maniyy” (semen) and for obvious reasons.


The 8th of Dhil-Hijjah when Hujjaj move to the tent city of Mina is call Yaum al-Tarwiyah, lit. the day of supplying water. This was a preparatory day for Hajj. The pilgrims would set up their tents, gather water for the days ahead, and water their mounts for the jounrey to Arafah and back.


Some lexicographers say that Arafah is the day while Arafāt is the name of the plain, but in narrations of Hadith, both have been used in place of each other.
Scholars have mentioned several theories for the etymology of the two words, most of which are based on Arafah being a cognate of Ma’rifah i.e. to recognize, get to know. The most far-fetched explanation is that the place was named as such because it is where Adam and Hawwa Ta’ārafā (i.e. recognized each other) after their descent to earth. More plausible is that it is the place where people from all over the world get to know each other, or where the pilgrims come close to their Lord and get to know him through prayer and supplication.
One theory suggests that it is derived from ‘Arf which means a pleasant fragrance, for this place has been made sublime, holy, and pure, as if it were metaphorically fragranced with God’s divine mercy, compassion, and forgiveness.


After returning from Arafah, pilgrims encamp at Muzdalifah for the night before entering Minā in the morning. Muzdalifah is from the root (Z-L-F) which means proximity and closeness. From it is the Zulfā (closeness) to God mentioned in several verses of the Qur’an. Muzdalifah is the active participle of the verb “izdalafa” (lit. to move closer, to advance) on the pattern of “ifta’ala” with an added Tā between Zāi and Lām, but this has changed to Dāl because of its proximity to Zāi phonetically, as is discussed in books of Ṣarf. It has been named as such because it the people staying the night there are very close to Minā.

Some have suggested that it is from Zulfah (pl. Zulaf) which means a part of the night. The word in plural has been used in the Qur’an (11: 114) to denote the early hours of the night in which Maghrib and Isha are prayed. In this case, the meaning would be that it is a place where people pilgrims spend the hours of the night before proceeding to Minā.
Muzdalifah, has another name too:


It is specifically the descriptive name of a hill in Muzdalifah called Quza’ in front of which there stands today a big Masjid called “Masjid al-Mash’ar al-Harām”. The Messenger of Allah ﷺ stood at its foot after Fajr prayer supplicating to Allah till the sky was lit but the sun had not risen yet. Since The Messenger of Allah ﷺ said, “I have stood here, and the whole of Muzdalifah is a place of standing”, Al-Mash’ar Al-Harām is used generally to refer to the whole of Muzdalifah. It is in this general sense that most scholars understand the verse, “And when you return from Arafāt, remember Allah at Al-Mash’ar Al-Harām” [Al-Baqarah: 198].

Al-Mash’ar means a place of worship where the rites of Hajj are performed; it is cognate of Sha’eerah (pl. Sha’āir) i.e. a religious rite. Al-Harām means sacrosanct and sacred, just like in the noun+adjective construction of “Al-Masjid al-Al-Harām”.

The hill specifically, and the whole of the Muzdalifah plain generally, is referred to as Al-Mash’ar Al-Harām (the sacrosanct place of worship) because it is located inside the boundary of the Haram, and thus has the same sacrosanctness and sacredness, as opposed to Arafah, which is located outside the Haram boundary and thus is “Al-Mash’ar Al-Halāl”. This descriptive name was probably coined by Quraysh who, being residents of the Haram, would not step out of the Haram boundary when performing Hajj, so the farthest they would go was Muzdalifah because it was “Al-Mash’ar Al-Harām”.


It means ‘the day of slaughter’ and for obvious reasons. It is the 10th of Dhil Hijjah when pilgrims stone the Jamarāt, sacrifice their animals, shave their heads, and come out of Iḥrām. It is also called:


It translates as ‘the day of the greater pilgrimage’, with Al-Akbar being an adjective of Al-Hajj and not of Yaum, i.e. it is wrong to translate it as “the greatest day of Hajj”.
It has been mentioned in the Qur’an (9:3) with reference to the declaration of disassociation from polytheists proclaimed on that day by ‘Ali (radhi Allahu ‘anh) in front of all the pilgrims gathered from all the various tribes, a year before the Prophet ﷺ went to perform pilgrimage.
Some commentators believe it refers to the day of Arafah, while some say that each one of the days of Hajj can be called “the day of greater pilgrimage” because “greater pilgrimage” refers to the rites of Hajj, as opposed to the “lesser pilgrimage” which refers to the rites of ‘Umrah. This is might be true lexically, but ‘the day of the greater pilgrimage’ mentioned in the Qur’an is one specific day, and that is the 10th of Dhil Hijjah, as understood by most of the commentators, because that was the day when ‘Ali made that declaration as commanded by the Messenger of Allah ﷺ.


It translates as “The days of sun-drying”. The root “Sh-R-Q” revolves around sunrise, sunlight, and brightness. “Tashreeq” means to put something under sunlight. In the olden days the pilgrims used to preserve their surplus sacrificial meat by sun-drying it in these days, hence the name.



What is the Shariah’s view on live duas broadcast from Arafah? Is there a Shar’i basis for such a practice?

Answer (by Mujlisul Ulama): 

Far from there being a Shar’i basis, the basis for this new bid’ah can be found in the nafs. It is a shaitaani ploy to ruin Ibaadat with riya by the projection of an act having an ostensible outer facade of ‘ibaadat’ whilst in fact it is a display of shirk-e-sagheer (minor shirk) for which Rasulullah (Sallallahu alayhi wasallam) expressed considerable fear.

The live, loud and public exhibition of dua in this manner is in violation of the Qur’aanic command: “Supplicate to (make dua to) your Rabb in humility and in silence. Verily, He does not love those who transgress the limits.” (Al-A’raaf, Aayat 55) The nusoos– Qur’aanic and Hadith – commanding silent dua with humility and in privacy are numerous. Loud dua and its vociferous proclamation by means of devices are transgression of the limits mentioned in this Aayat. The meaning of ‘Allah does not love’, is a statement of Allah’s Wrath on those who transgress the limits which He has prescribed.

This ‘live’, canned dua is an expression of ostentation and in total conflict with the spirit and teaching of the Shariah. Dua is a silent and private conversation which the bandah (slave) has with his Rabb. It is a secret between the slave and his Master. It is not a slogan for vociferous acquittal in the public domain.

Ibaadat is only what has been handed to the Ummah reliably from the Salafus Saaliheen of the Khairul Quroon era. There is no basis in the Sunnah for such ostentatious projection of dua as this newfangled ‘live’ dua. In fact it is not a dua.


By Shaykh Muhammad Shareef bin Farid

Hajj has a truth (HAQEEQA) that transcends physical exertion and rituals, it comprises every known act of worship and means of drawing near to Allah ta`ala.

The Qutb, Shaykh Abu Bakr as-Shibli al-Maliki once encountered a disciple who had made the Hajj and had returned to Baghdad. The Shaykh immediately began to question the disciple about the realities of all the outer rituals of Hajj in order to impress upon him the deeper and more profound realities of this final act of worship.

The lessons in this dialogue between the Shaykh and his disciple illuminate the outer and inner aspects of Hajj that are both indispensable. Each of us should reflect upon these questions and answers in order to measure our own Hajj. The disciple recounts this insightful exchange.

“As-Shibli said to me: ‘Did you make the covenant (`aqad) to make the Hajj?’ I said: ‘Yes’. He then said to me: ‘By means of this covenant did you then revoke every other covenant that you made from the time that you were created, that contradicted this covenant?’ I replied: ‘No’. He then said: ‘In that case you did not make the covenant of Hajj.’

He then asked: ‘Did you get rid of your clothing?’ I said: ‘Yes’. He then responded: ‘At that time, did you eliminate from yourself everything other than Allah?’ I replied: ‘No’. He then responded: ‘Then you did not really remove your clothing.’

He then asked me: ‘Did you then purify your body.’ I said: ‘Yes.’ He then said: ‘Did you then eradicate every error and fault by means of your bodily purification?’ I replied: ‘No.’ He then responded: ‘Then you have not really purified yourself.’

He then asked me: ‘Did you make the talbiyya?’ I said: ‘Yes.’ He then asked me: ‘Did you find the Divine answer to your talbiyya like it at the time you made it?’ I replied: ‘No.’ He then responded: ‘You did not really make the talbiyya.’

He then asked me: ‘Did you then enter the ihram?’ I said: ‘Yes.’ He then asked: ‘Did you believe when you were entering the ihram (consecrated state) that you were leaving every prohibition (muharram)?’ I replied: ‘No.’ He then responded: ‘Then you have not really entered the ihram.’

He then asked me: ‘Did you show honor (sharafta) to Mecca?’ I said: ‘Yes.’ He then said to me: ‘Did the Lord of Truth ennoble you with a spiritual state (ashrafu `alayka haal) at your showing honor to Mecca?’ I replied: ‘No.’ He then responded: ‘Then you did not really show honor to Mecca.’

He then asked me: ‘Did you enter the sacred masjid?’ I said: ‘Yes.’ He then asked me: ‘Did you also enter His nearness from a direction that you knew?’ I replied: ‘No.’ He then responded: ‘Then you did not enter the sacred masjid.’

He then asked me: ‘ Did you gaze at the Ka`aba?’ I said: ‘Yes.’ He then asked me: ‘When you saw it, did you also see your Objective in it?’ I replied: ‘No.’ He then responded: ‘Then you did not really gaze at the Ka`aba.’

He then asked me: ‘Did you trot three times (ramalta thalaathan) and walked four times (mashayta arba`an)?’ I said: ‘Yes.’ He then asked me: ‘Did you also flee from this world’s life, fleeing in way that you knew that you were cutting yourself off and alienating yourself from it, and discovered by your walking four times protection from what you fled, which then increased you in gratitude to Allah for that?’ I replied: ‘No.’ He then responded: ‘Then you have not really trotted.’

He then asked me: ‘Did you greet the Stone (safahta’l-hajr) and kiss it (qabaltahu)?’ I said: ‘Yes, there was a great convulsion there.’ He then said to me: ‘Woe to you! It has been said – whoever greets the Black Stone has greeted the Lord of Truth, sub’hanahu wa ta`ala, and whoever greets the Lord of Truth, sub’hanahu wa ta`ala, is in the state of Divine protection (mahal’l-amnun). Has there manifested upon you the traces of this Divine protection?’ I replied: ‘No.’ He then responded: ‘Then you did not really greet the black Stone.’

He then asked me: ‘Did you stop in front of Allah ta`ala behind the station of Ibrahim and prayed two raka`ats?’ I said: ‘Yes.’ He then asked: ‘At this station, did you stop at your spiritual place (makaanataka) with your Lord and then saw your spiritual goal?’ I replied: ‘No.’ He then responded: ‘You have not really prayed.’

He then asked me: ‘Did you then go out to Safa and stopped there?’ I said: ‘Yes.’ He then asked: ‘What did you do?’ I responded: ‘I made the takbir seven times, and I mentioned the pilgrimage and asked Allah for its acceptance.’ He then asked: ‘Did you make the takbir with the takbir of the Angels and found the spiritual reality of your takbir in that place?’ I replied: ‘No.’ He then responded: ‘Then you did not really extol Allah properly.’

He then asked me: ‘Did you descend from Safa?’ I said: ‘Yes.’ He then asked me: ‘Do you also remove every fault from yourself (zaalta kulla `illat `anka) until you were completely purified (hata safayta)?’ I replied: ‘No.’ He then responded: ‘Then you did not really ascend or descend Safa.’

He then asked me: ‘Did you then run in the valley?’ I said: ‘Yes.’ He then asked me: ‘Did you flee to Him and became safe from what you fled (your corrupt self) and arrived at your true existence?’ I replied: ‘No.’ He then responded: ‘Then you did not really run in the valley.’

He then asked me: ‘Did you reach Marwa?’ I said: ‘Yes.’ He then asked me: ‘Did you realize the Divine tranquility that descends upon Marwa and take it, or did it descend upon you?’ I replied: ‘No.’ He then responded: ‘Then you did not really arrive at Marwa.’

He then asked me: ‘Did you go out to Mina?’ I said: ‘Yes.’ He then asked me: ‘Did you then desire from Allah a spiritual state that was different from the one in which you were disobedient to Him?’ I replied: ‘No.’ He then responded: ‘Then you did not really go out to Mina.’

He then asked me: ‘Did you enter the Masjid’l-Kheef?’ He said: ‘Yes.’ He then asked me: ‘Did you fear Allah during your entering and leaving the masjid and discovered a level of fear of Allah that you would never have found elsewhere?’ I replied: ‘No.’ He then responded: ‘Then you did not really enter the Masjid’l-Kheef.’

He then asked me: ‘Did you depart to `Arafat?’ I said: ‘Yes.’ He then asked me: ‘Did you then realize (`arafta) the spiritual state for which you were originally created, and the spiritual state that you have desired and the spiritual state that was fashioned for you? Did you realize (`arafta) the direct experiential knowledge (al-ma`arrif) that is for you in these spiritual states? Did you see the spiritual station which was indicated in the Qur’an, which is the station for which all competing souls compete in every condition?’ I replied: ‘No.’ He then responded: ‘Then you did not really stop at `Arafat.’

He then asked me: ‘Did you disperse to Muzdalifa?’ I said: ‘Yes.’ He then asked me: ‘Did you see the al-Mash`ar’l-Haraam (the pilgrimage station east of Mecca)?’ I said: ‘Yes.’ He then asked me: ‘Did you make remembrance of Allah with a remembrance that made you forget everything other than Him and became preoccupied with Him?’ I replied: ‘No.’ he then responded: ‘Then you did not really stop at Muzdalifa.’

He then asked me: ‘Did you re-enter Mina?’ I said: ‘Yes.’ He then asked me: ‘Did you make the sacrifice?’ I said: ‘Yes.’ He then asked me: ‘Did you sacrifice your soul?’ I said: ‘No.’ He then responded: ‘Then you did not really make the sacrifice.’

He then asked me: ‘Did you stone?’ I said: ‘Yes.’ He then asked me: ‘Did you throw your ignorance away from you by the increase of knowledge that manifested to you?’ I replied: ‘No.’ He then responded: ‘Then you did not really stone.’

He then asked me: ‘Did you shave your head?’ I said: ‘Yes.’ He then asked me: ‘Did you diminish your false hope from yourself?’ I replied: ‘No.’ He then responded: ‘You did not really shave?’

He then asked me: ‘Did you make the visitation?’ I said: ‘Yes.’ He then asked me: ‘Were you unveiled to anything from the Divine realities (al-haqaa’iq), or did you see an increase in spiritual nobility (al-karaamaat) upon by your visitation? For verily the Prophet, may Allah bless him and grant him peace has said:

(( ﺍﻟْﺤُﺠَّﺎﺝُ ﻭَﺍﻟْﻌُﻤَّﺎﺭُ ﺯَﻭَّﺍﺭُ ﺍﻟﻠﻪِ ﻭَﺣَﻖُّ ﻋَﻠَﻰ ﺍﻟْﻤَﺰُﻭﺭِ ﺃَﻥْ ﻳُﻜْﺮِﻡَ ﺯُﻭَّﺍﺭَﻩُ ))

‘The hajji and the one making the lesser pilgrimage is the visitor of Allah and it is the right of the One being visited to honor His visitor.’ I replied: ‘No.’ He then responded: ‘You did not really make the visitation.’

He then asked me: ‘Did you unfasten the ihraam (ahlalta)?’ I said: ‘Yes.’ He then asked me: ‘Did you resolve to eat only that which is permissible (al-halaal)?’ I replied: ‘No.’ he then responded: ‘Then you did not really unfasten the ihraam.’ He then asked me:

‘Did you bid farewell (wadda`ata) to the House?’ I said: ‘Yes.’
He then asked me: ‘Did you withdraw completely from your soul (nafs) and your spirit (ruuh)?’ I replied: ‘No.’ he then responded: ‘Then you did not really bid farewell to the House. It is incumbent upon you to return and repeat your Hajj.

You should examine closely how you make the pilgrimage after this, then you will have realization of the Hajj. When you have made the pilgrimage, then make strenuous effort (ijtahidu) in being the way I delineated to you.’

This dialogue between our master Shaykh Abu Bakr as-Shibli, may Allah be merciful to him and his disciple regarding the realities of Hajj is insightful in its indications to the outer and inner realities of acts of worship and drawing near to Allah ta`ala.
This reality is what each of the hujjaaj should be concerned with in all their pilgrimage ceremonies and rites. This should also be the spiritual state of those who are unable to make the hajj. They too should try their best to realize these spiritual states described so well by Shaykh Abu Bakr as-Shibli, may Allah be pleased with him.

سفر حج کے لیے شرعی شرائط

ماخوذ از مکتوب کتاب ‘ٹورزم اينڈ اسلام’ مجلس العلماء جنوبی افریقہ

ہر مسلمان جانتا ہے کہ حج اسلام کے پانچ اراکین میں سے ایک اہم رکن ہے۔  یہ ہر اس مسلمان پر زندگی میں ایک مرتبہ فرض ہے جو مکہ مکرمہ شریعت کے طے شدہ کچھ شرائط کے ساتھ پہنچ سکے۔ اس قدر اہم ومطلوب بنیادی رکن عبادت ہو نے کے باوجود حج کا سفر طے کرنا جائز نہ ہوگا اگر اس میں کوئی گناہ کا ارتکاب ہو, مثلا نماز چھوٹ جائے یا اس سے غفلت ہو یا کوئی ناجائز فعل میں مبتلا ہونا پڑے۔ اس معاملہ میں فقہاء کا قول یہ ہے،

“المدخل میں یہ ارشاد ہے : ہمارے علماء کہتے ہیں :جب مکلف شخص جانتا ہے کہ اگر وہ حج کے سفر پر چلا جائے گا تو اس کی ایک بھی نماز چھوٹ جائے گی تو یقینا حج ساقط ہوگا۔ ایک اور جگہ ارشاد ہے : حج کا ادا کرنا  اس طرح پر کہ اس میں  نماز کو اس کے اپنے وقت پر پڑھ نہ سکنے ( قضاء کرنے) یا اس جیسا (کوئی اور فعل یعنی گناہ) کرنے کے بغیر  ممکن ہی نہ ہو تو پھر حج ساقط ہو گا۔” (یعنی نماز کو قضا کئے بغیر اور اُس طرح کے گناہ سے بچے بغیر سفرِ حج ممکن نہ ہو تو ایسے حالات میں حج کا فریضہ اس کے ذمہ نہیں رہتا، وہ ان حالات میں حج نہ کرے۔)

البرزلی نے المازری سے نقل کرتے ہوئے فرمایا,

“حج کے سفر کے دوران اگر وہ (مسافر) نماز سے اس قدر غفلت برتے کہ نماز کا وقت چلا جائے یا کہ اسے متبادل طریقہ پر ادا کرے (یعنی بیٹھ کر ادا کرے) تو پھر یقینا یہ سفر جائز نہیں ہے اور اس سے حج کی فرضیت ساقط ہو گی۔”

التادلی نے المازری سے نقل کرتے ہوئے فرمایا,

“دراصل استطاعت (حج کرنے کی استعداد کے شرائط میں)  یہ ہے کہ بیت (کعبہ شریف) بغیر کسی مشقت کے اور اپنی جان و مال کی حفاظت کے ساتھ پہنچا جائے اور اس سفر میں دیگر  فرائض کو ادا کرنے کی بھی  استعداد ہو, غلو سے بچا جائے اور گناہوں کو چھوڑ دیا جائے۔”

ابن منیر نے اپنے منسک میں تذکرہ کیا ہے،

“جان لو کہ ایک نماز کو بھی ختم کرنا (یعنی وقت پر ادا نہ کرنا) بہت بڑا گناہ ہے، حج کی فضیلت اس گناہ کی تلافی نہیں کر سکتی- در حقیقت، یہ (نماز) اس سے افضل ہے، (یعنی حج سے افضل ہے) کیونکہ نماز کی زیادہ اہمیت ہے۔ لہذا اگر سمندر یا زمین پر مسافروں کو چکر آنے کا معمول ہو اگر چہ ایک نماز کے لئے بھی (یعنی اس بیماری کی وجہ سے وہ ایک نماز سے بھی محروم ہوجائے گا) تو اس کے لئے حج حرام ہے۔ (یعنی اگر وہ نماز کو ضائع کر کے ہی مکہ مکرمہ پہنچ سکتا ہے تو اس کے لئے یہ سفر جائز نہیں)……

“جو شخص یہ جانتا ہے کہ اگر وہ کسی سمندری سفر پر (یہاں تک کہ ہوائی یا زمینی سفر پر) جاتا ہے تو وہ سر چکرانے یا کسی بھی دوسری بیماری سے متاثر ہوگا جو اسے ذہنی طور پر نقصان پہنچائے گی یا بے ہوشی کا باعث بنائے گی، جس کی وجہ سے وہ نماز سے غفلت کرے گا یا مکمل طور پر نماز ترک کردے گا۔ پھر اس میں (فقہا کے درمیان) کوئی اختلاف نہیں ہے کہ اس کے لئے سفر(حج) کرنا جائز نہیں ہے۔ اس نوعیت کے فرد کا سفر صرف نفسانی خواہش ہے۔ در حقیقت، یہ شیطان کا ایک وسوسہ ہے۔

البرزلی نے کہا – “ہمارے شیخ ابو محمد الشبیبي نے طالب سے روایت کیا اور انہوں نے کہا:

“مشرق اور مغرب کے شیاطین ایک جھگڑے میں الجھ گئے اس بات میں کہ ان میں سے کون سب سے بڑا دھوکہ باز (لوگوں کو گمراہ کرنے والے) ہے..؟

مشرق کے شیاطین نے مغرب کے شیاطین سے کہا :‘ہم دھوکا دینے مین تم سے آگے ہیں کیونکہ ہم ایک شخص کو گناہ کرنے کے لئے ابھارتے ہیں اور انبیاء کے مقامات (مقدس مقامات میں) میں ممنوعات کا مرتکب کراتے ہیں۔’

مغرب کے شیاطین نے جواب دیا : ‘ہم (دھوکہ دہی کے فن میں) اس سے آکے ہیں۔ ہمیں ایک شخص اپنی بیوی اور بچوں کے ساتھ فرض نماز و زکوٰۃ ادا کرتے اور دیگر نیک اعمال (مشقت کے ساتھ) کرتے ہوئے ملتا ہے۔ وہ آرام کی حالت میں ہوتا ہے اور اس کے فرشتے بھی اس کے ساتھ ہوتے ہیں۔

اس کے بعد (حج/عمرہ) ایجنٹ (ٹریول ایجنسیاں جیسے سہوق، خدمت العوام) لوگوں کو حجاز کی سرزمین کا (حج اور عمرہ کے لئے) سفر کرنے کے لئے آمادہ کرتا ہے تو ہم (مغرب کے شیاطین) اس میں دلچسپی لے اس میں کود پڑتے ہیں اور ایک ایک کو باہر نکل آنے پر آمادہ کرتے ہیں (یعنی سفر شروع کرنے پر)، ہم انہیں گُدگُدی کرتے ہیں (شیطان کے جال میں پھانسنے کے لئے مثالی محاورہ)، یہاں تک کہ وہ لوگ (عمرہ جانے کے لئے) تڑپ اٹھتے ہیں اور وہ سفر کے لئے نکل پڑتے ہیں، سفر کے لئے جس دن سے وہ (اپنا گھر) چھوڑتے ہیں، اس دن سے ہم انہیں فرائض کو نظرانداز کرنے اور (شریعت کی) ممانعت کی خلاف ورزی پر آمادہ کرتے ہیں، ان کی روانگی کے دن سے لے کر اپنے اہل خانہ میں واپسی کے دن تک، اس طرح وہ مشرق اور مغرب میں اپنے دین و ایمان اور اپنی جان و مال کے لحاظ سے سب سے زیادہ نقصان میں مبتلا ہو جاتے ہیں۔

تب مشرق کے شیاطین نے فریب کاری کے فن میں مغرب کے شیاطین کی فوقیت کو تسلیم کر لیتے ہیں(کہ حج اور عمرہ کے مقدس ناموں سے ابھار کر  تم ان کو فرائض سے غافل اور ممنوعات کا مرتکب بنا دیتے ہو ،یہ تمہاری بڑی جسارت جرأت ہے، واقعی تم ہم سے بھی زیادہ دھوکہ باز اور گمراہ گروہ ہو)۔

البرزلی نے کہا : “بیشک میں نے اپنے حج کے سفر میں اس کا مشاہدہ کیا ہے۔ ہم اللہ سے حفاظت مانگتے ہیں۔ “(مواہب الجلیل)

شیاطین کے دونوں گروہوں کی اس بحث میں ان لوگوں کے لئے ایک اہم سبق ہے جو اس مقدس سفر کو سیر و سیاحت، جہاں گردی، گھومنا پھرنا بنا کر رکھ دے رہے ہیں۔ جس میں وہ خود اپنے نفس اور شیطان کے دھوکے میں رہتے ہیں۔

ارشاد الساری میں مندرجہ ذیل تذکرہ کیا گیا ہے – “فریضہ حج کی شرائط میں سے ایک یہ ہے کہ فرض نمازیں ادا کر نے کی استعداد ہو ، اور (وہ) قضا نہ کی جائیں۔”

اگر جماعت کے بغیر ایک بھی نماز پڑھی جائے تو یہ 700 بڑے (کبیره) گناہ کرنے کے مترادف ہے۔ حضرت ابو بکر ورّاق (رحمة اللہ علیہ) اپنے سفر حج کے پہلے ہی دن جماعت کے ساتھ ایک نماز پڑھنے سے قاصر رہے، ایک نماز کی جماعت چھوٹ گئی، اس کے بعد انہوں نے کہا کہ کاش وہ پیچھے رہ جاتے اور اس مقدس سفر پر نہ نکلتے  کیونکہ سفر کے پہلے ہی دن جماعت کی نماز چھوڑ دی اور 700 کبیرہ گناہ کا ارتکاب ہوا۔

اب جب کہ فرض عبادت حج کے اسفار کے لئے بھی یہ شرعی شرائط ہیں تو اگر دورانِ سفر نماز کا چھوٹنا یا حرام (فعل) کا ارتکاب لازم آتا ہو تو پھر اس سفر کا کرنا جائز نہیں ہوگا۔

اور پھر جب حج کے بارے میں شریعت کا یہ نظریہ ہے تو پھر مزے کے ٹور (tour) دھوکہ میں مبتلا نفل عمرے اور “تین حرم” کی خوش کُن سیاحت کے بارے میں کسی مؤمن کا ایمان اسے اندر سے کیا حکم دے گا..؟

فقہاءِ کرام نے واضح طور پر حکم بیان کیا ہے اور ایمانی سمجھ بھی یہی حکم کرتی ہے کہ حج کے لئے جانا جائز نہیں ہوگا اگر سفر میں ایک نماز بھی چھوٹ جائے یا قضا ہو جائے۔

اب آج کل کی صورتِ حال میں کیا کیا جائے گا..؟ کیا حکم دیا جائے گا جب لوگ ان مزاحیہ مزے دار تفریحی ٹور کو دینی القاب دے کے سفر کرتے ہیں۔؟


ON HIS way to Makkah to perform Hajj, Hadhrat Abdullah Ibn Mubaarak (radhiyallah anhu) passed through Kufa. Passing by a dump he saw a woman defeathering a dead duck. It occurred to him that perhaps it was a dead duck. So he asked the woman: “Is this duck carrion or is it slaughtered?” She said: “It is carrion.” He said: “Allah Ta’ala has made carrion haraam and you in this city consume carrion.” She said: “Don’t worry about me.”

However, Hadhrat Abdullah Ibn Mbaarak, persisted to admonish her. Then she said: “I have little children. We have not ate a morsel for the past three days.” Greatly grieved, he went with his mule to the market place and purchased food and some clothes and delivered it to the home of the woman. He knocked at the door. The woman opened. Then he said: “This is food and clothes. Take it as well as the mule. It is for you.”

The Hajj caravan had left him. He remained in Kufa and missed Hajj. He waited for the return of the Hujjaaj. He returned to his hometown with the caravan. When the Hujjaaj reached their hometown, a large crowd had come to welcome them. They asked Hadhrat Ibn Mubaarak about the Hajj. He said: “I did not perform Hajj this year.” One of his companions said: “Subhaanallaah! Did I not leave my money with you (in Makkah), then I took it from you afterwards?” Another Hajee said: “Did you not give me water at a certain place (while performing Hajj)? A third one said: “Did you not purchase for me certain things?” (i.e. while at Makkah). Hadhrat Ibn Mubaarak said: “I don’t know what you are talking. I tell you that I did not perform Hajj this year.” That night in a dream someone said to him:

“O Abdallaah! Verily, Allah Ta’ala has accepted your Sadqah. Allah Ta’ala sent an Angel in your form to perform Hajj on your behalf.”

An Angel in the form of Ibn Mubaarak had accompanied the Hujjaaj, hence they believed that he had performed Hajj with them.




The Ramadan eve annual Umrah trip is the latest fad to catch the eyes of the Muslim elites. Thanks to the advancement of modern travel and easy availability of foreign exchange, the traffic to the Holy Land has increased manifold since the dawn of the 90’s. Notwithstanding the steep increase in airfares and hotel accommodation, some people have made such trips an annual ritual. The elite suburbs are agog with talk of who made how many umrahs.

Undoubtedly, visiting the house of Allah and performing the minor haj are excellent acts of virtue. No sane person can deny their virtues. But after performing these acts of worship once, if there are other more urgent requirements in the Muslim community, they should enjoy priority. One can soothe one’s conscience by saying how much of reward one is achieving by performing Umrah after Umrah, but if sincerity is absent, our acts of worship will be bereft of all reward. We must not shirk from drawing attention towards false notions of religiosity that inspire some Muslims to perform pilgrimages time and again.

Repentance and seeking forgiveness are indeed the hallmark of a concerned Muslim. If genuinely sought, Allah’s blessings are not denied even to the worst sinner. Sultan Salahuddin, Allamah Iqbal, Tippu Sultan, Aurangzeb and several other luminaries of Islamic history did not perform even the obligatory haj despite a burning desire for it. Their pre-occupations with administration, expansion or the conquest of Baitul Maqdis in the case of Salahuddin did not permit them to carry out the Fardh act, let alone making it a ritual.

Rasulullah (sallallahu alayhi wasallam) is reported to have warned his companions of a time in future when the Muslim elite would come to the Holy Places as part of a pastime, people of average means would visit for the purpose of trade, while the poor would utilize the opportunity for begging. The statement carries tacit discouragement for turning visits to holy places into a periodic ritual. If indeed this is the case, all of us must express concern at the fulfilment of this prophecy. Let not our instincts of deriving pleasure be camouflaged by such religious zeal that is without sanction from Islam. Having concern for our Muslim brothers and sisters in all parts of the world in the form of financial assistance and da’wah to revive the flagging Iman will carry infinitely superior rewards and are exceptionally greater priorities.

Published by: Madrasah Arabia Islamic – Azaadville – South Africa E Mail: 

COMMENT (By Mujlisul Ulama):

While in general we are in agreement with the view expressed by Madrasah Arabia Islamia of Azaadville, and which view we shall, InshaAllah, be emphasizing in the ensuing pages, there is a need to comment on their statement:

“Sultan Salahuddin, Allamah Iqbal, Tippu Sultan, Aurangzeb and several other luminaries of Islamic history did not perform even the obligatory haj despite a burning desire for it. Their pre-occupations with administration, expansion or the conquest of Baitul Maqdis in the case of Salahuddin did not permit them to carry out the Fardh act, let alone making it a ritual.”

The subject under discussion is Tourism and Islam. Its permissibility or impermissibility is governed by Shar’i dalaa-il, not by the actions of luminaries whose deeds do not constitute such dalaa-il. The luminaries listed above, with the exclusion of Iqbal, were undoubtedly noble Islamic personalities. But their actions do not constitute daleel in the Shariah. In their opinion, due to their commitments, etc., Hajj was not Fardh on them, hence they did not undertake the sacred journey to Makkah Mukarramah.

Iqbal was a poet. The ‘Allaamah’ designation for him is inappropriate and highly misleading, especially when even Ulama appellate it to him. His expertise and accomplishment in the domain of poetry does not qualify him for the title ‘Allaamah’. It is highly misleading for Ulama to cite Iqbal in a Shar’i context.

In support of their view, the Madrasah should have cited Rasulullah (Sallallahu alayhi wasallam) who, despite being in close proximity to Makkah, had performed Hajj only once in his lifetime. Umrah per se too, was performed only once in his lifetime, and that was a Qadha Umrah. The two other Umrahs were by the way. The intention was not specifically for Umrah. Rasulullah (Sallallahu alayhi wasallam) did not undertake journeys specifically with the intention to perform the two Umrahs. This Sunnah of Rasulullah (Sallallahu alayhi wasallam) firmly rebuts the current haram holiday umrah/hajj trend. The abstention of the other noble personalities is not a daleel for arguing against these merrymaking tours deceptively dubbed with Deeni designations. There is an array of factors which renders these tours and holidays haraam. Insha-Allah, these shall be discussed in the ensuing pages.



What is the Shariah’s view regarding tourism? Many Muslims undertake the ‘Three Haram’ tours, Umrah and other types of tours. Is there any Islamic merit in touring?

ANSWER: Tourism is part of satanism. It is a sinful merrymaking activity of the kuffaar which Muslims too have adopted. The further away Muslims drift from the Deen, the more they display their kufr tendencies acquired from their western kuffaar masters whose cult of life they have adopted 100%. In the words of Rasulullah (Sallallahu alayhi wasallam): Muslims will emulate the Yahood and Nasaara so much that even if they enter into a lizard’s hole, Muslims will follow suit. In other words, if the west says that faeces is gold, Muslims will accept and adore the faeces.

A man came to Rasulullah (Sallallahu alayhi wasallam) and said:

“O Rasulullah (Sallallahu alayhi wasallam)! Permit me to tour.” Rasulullah (Sallallahu alayhi wasallam) said: “Verily, the tourism of my Ummah is Jihaad fi Sabeelillaah.”

In another Hadith, Rasulullah (Sallallahu alayhi wasallam) said: “There is no monasticism and no tourism in Islam.”

Commenting on the Hadith, Imaam Ahmad Bin Hambal (Rahmatullah alayh) said: “Tourism in Islam is devoid of substance. It is not of the acts of the Ambiya nor of the Saaliheen.”

Rasulullah (Sallallahu alayhi wasallam) said: “This dunya has been created for you while you have been created for the Aakhirat.” Our presence on earth is not for merrymaking. The purpose of touring is nothing other than merrymaking, such merrymaking accompanied by a variety of haraam activities.

Hadhrat Abu Hurairah (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said: “Safar (journey) is a portion of athaab (punishment).” In one Hadith it is mentioned: “Safar is a portion of the Fire.” 

The punishment and fire will differ for different types of journey. However, for the vast majority of today’s holiday-makers, tourists and mock ‘umrah’ tourists, these journeys are loaded with haraam, fisq and fujoor. A journey nowadays is an excursion of sin. The traveller plunges into sin from the time he leaves home until his return. It is sin and transgression all the way along the journey.

Total intermingling with the opposite sex, wholesale neglect of Salaat, trapped in fisq and fujoor at airports, hotels, and even in the Haramain Shareefain, consuming mushtabah and haraam food, squandering wealth, etc. are regular and permanent sins in which travellers nowadays have to participate.

Passport and visa photos for touring and nafl umrahs are also haraam. It is not permissible to indulge in haraam for the sake of a Nafl ibaadat. Wasting large amounts of money aggravates the villainy of journeys and the intensity of the athaab and naar. While millions of the Ummah are languishing in abject squalor, poverty, hardship, sickness, lack of shelter, etc., affluent Muslims satanically enjoy themselves by squandering the ni’mat of wealth on luxuries and haraam sight-seeing and merrymaking journeys in kuffaar style.

The degree of shamelessness of men and women on board the plane, in the airport lounges and hotels brings out their evil lusts and even kufr which they struggle to conceal at home. The men who are supposed to be the mahrams for their womenfolk are transformed into shameless swines along the journey. Their Imaani ghayrah (honour) is completely abandoned on the journey. For their wives and daughters to intermingle with strange fussaaq males is an accepted norm on the journey. Such men are described in the Hadith with the term “dayyooth” (cuckold). However, the purport of the word is better conveyed and understood from the word, swine.

Supposedly ‘pious’ men deceive themselves by soothing their conscience with the Zakaat and other charity they dole out. They believe that the large amounts they squander on these journeys are justified and permissible since they do pay their Zakaat, etc. This is a shaitaani deception. Even if all Muslims all over the world contribute all the money they waste for the aid of the suffering Ummah, then too, the needs of the unfortunate suffering members of the Ummah will not be fulfilled.

Once a man came to Hadhrat Bishr Haafi (Rahmatullah alayh) and said that he had saved 200 dinars (gold coins) for a Nafl Hajj. He had come seeking advice. Hadhrat Bishr asked the man to state whether he planned to go on the journey for merrymaking or for the acquisition of thawaab (reward). He promptly responded that his intention was thawaab.

Hadhrat Bishr (Rahmatullah alayh) said: “If your intention is thawaab, then I shall advise you with a better way of gaining the reward of 200 accepted Hajj. Distribute the 200 dinars to either ten orphans or ten widows or ten hard-pressed families, and I assure you of the thawaab of 200 Hajj.”

The man said that his heart was set on performing Hajj. Hadhrat Bishr then said: “As long as you do not waste the money in haraam avenues, you will not derive peace.” He implied that since the money was not acquired in a halaal manner, this man would not derive satisfaction as long as he does not waste it on the haraam merrymaking tour which he described as Nafl Hajj to soothe his conscience. Thus, those who squander money on these haraam merrymaking tours should understand that there is considerable contamination in their wealth, hence they incline towards the shaitaaniyat of israaf. The Qur’aan Majeed describes them as Ikhwaanush shayaateen (brothers of the devils).

Every Muslim knows that Hajj constitutes one of the Five Fundamental Pillars of Islam. It is Fardh once in a lifetime for the Muslim who is able to reach Makkah subject to certain conditions of the Shariah. Despite the fundamental importance and significance of this Fundamental act of Ibaadat, it will not be permissible to undertake the Hajj journey if it involves the commission of sin, e.g. neglect or missing Salaat or indulgence in any prohibition. The Fuqaha decreed in this regard: “It is mentioned in Al-Mudkhal: Our Ulama say: When the mukallaf person knows that he will miss even one Salaat if he proceeds for Hajj, then verily Hajj is waived. Elsewhere it is said: If performing Hajj is not possible except by expelling Salaat from its time (i.e. making it Qadha) or something similar (i.e. committing sin), then Hajj is waived.”

Al-Barzali narrating from Al-Maazari said: “If he (the traveller) will commit neglect of Salaat such that its time lapses or even performs its substitute (i.e. Salaat in the sitting position), in the wake of the Hajj journey, then most certainly this journey is not permissible, and the obligation of Hajj is waived for him.”

At-Taadali narrating from Al-Maazari said: “Verily, Istitaa’ah (i.e. the condition of ability to go for Hajj) is to reach the Bait (Ka’bah) without hardship together with safety for oneself, one’s wealth and the ability to execute the Faraaidh (acts of Ibaadat), abandonment of extremes and abandonment of sins.”

Ibnul Muneer mentions in his Mansik: “Know that destroying (i.e. not performing on time) even one Salaat is a colossal sin. The virtues of Hajj do not compensate for it (for this loss). In fact, it (Salaat) is greater than it because it is of greater importance. Therefore if dizziness is the norm for the traveller on sea or on the land even if for one Salaat (i.e. due to this ailment he will miss a Salaat), then Hajj is haraam for him, i.e. if he can reach Makkah only by neglecting Salaat. ….

“Whoever knows that if he goes on a sea voyage (even air or land travel), he will be affected by dizziness (or any other sickness) which will mentally impair him or cause unconsciousness, causing him to neglect Salaat or abandon Salaat totally, then there is no difference of opinion (among the Fuqaha) that it is not permissible for him to undertake the journey. The journey of a person of this type is only nafsaani lust. In fact, it is an inspiration of shaitaan.

Al-Barzali said: “Our Shaikh Abu Muhammad Ash-Shabeebi narrating from Taalib said: “The Shayaateen (Devils) of the east and the west became involved in a dispute. Who among them are the greatest deceivers (misleading people)? The devils of the east said to the devils of the west: ‘We are greater than you in deception because we incite a man to commit sin and perpetrate prohibitions in the abodes of the Ambiya (in the Holy Places).’ The Shayaateen of the West responded: ‘We are greater (in the art of deception). We find a man with his wife and children performing the Fardh Salaat, paying Zakaat and practising other acts (of virtue). He is in a state of comfort and his Angels are with him.

Then comes along the (Hajj / Umrah) agent (such as the travel agencies and Sahuc, Khidmatul Awaam) enticing people to travel to the land of Hijaaz (for Hajj and Umrah). Then we (the devils of the west) goad and induce him to come out (i.e. undertake the journey). We poke them with a knife (a figurative expression for the shaitaani snare of enticement. Then he cries (yearns to go for Umrah). Thus he emerges for the journey. From the day he leaves (his home) we induce him to neglect the Faraaidh and to violate the prohibitions (of the Shariah) – from the day of his departure until the day of his return to his family. Thus, he is in loss regarding himself and his wealth in the east and the west.

Then the Shayaateen of the East acknowledged the superiority of the Shayaateen of the West in the art of deception.”

Al-Barzali said: “Verily, I have witnessed some of this in my Hajj journey. We seek safety from Allah.” (Mawaahibul Jaleel)

In this discussion of the two groups of shayaateen there is a sombre lesson for those who undertake the merrymaking tours. They dwell in self and shaitaani deception.

The following is mentioned in Irshaadus Saari: Among the conditions for the obligation (Fardhiyat) of Hajj, is the ability to perform the Fardh Salaats, and not making qadha.”

If one Salaat is performed without Jamaat, it is the equivalent of committing 700 major (Kabeerah) sins. Hadhrat Abu Bakr Warraaq (Rahmatullah alayh) on the first day of his Hajj journey was unable to perform one Salaat with Jamaat. He then said that he should be taken back because he had committed 700 Kabeerah sins on the very first day of the journey.

This is the Shariah’s position regarding journeys for even the Fardh ibaadat of Hajj. If the journey entails missing Salaat or the commission of haraam, then it will not be permissible to undertake the journey. When such is the view of the Shariah regarding Hajj, then what does the Imaan of a Mu’min dictate regarding merrymaking tours, deceptive nafl Umrah and the ‘three Haram’ merrymaking tours?

The Fuqaha have explicitly ruled, and so does Imaani intelligence rule, that it is not permissible to go for Hajj even if just one Salaat will be missed or made qadha on the journey. Now what is the state of affairs nowadays when people embark on these merrymaking fun tours dubbed with Deeni designations?

The Shayaateen of the West are great conspirators just as are the people of the West. These devils embroil these tourists in haraam from the day they depart from home until the day they return. Wholesale neglect of Salaat is the norm. In a plane full of men and women ostensibly going for Hajj or Umrah, only a few venture to perform Salaat on the plane. Most of these tourists remain in their seats like kuffaar. They display total indifference to Salaat. Their wanton abstention from Salaat is wholesale kufr neglect.

Then they indulge gluttonously in the mushtabah, filthy and haraam food served on the plane. They devour the impure foods like animals. All purdah vanishes. For these shaitaani tourists it seems that there is no need to observe purdah. Men and women freely mix and converse in the plane and at the airports. In the plane, men and women line up inter-mixed at the toilets. Every vestige of haya (shame) is effaced. Their very Imaan is defaced by excessive and flagrant indulgence in fisq and fujoor. It is as if they are without Imaan. Rasulullah (Sallallahu alayhi wasallam) said: “Haya is a branch of Imaan.” But these male and female Ibleesi tourists labouring in the deception of going for ibaadat, stand against one another in the queue at the toilet. A woman emerges from the toilet with a man standing against the toilet door. It is indeed a rotten state of affairs, but these juhala are on an ‘ibaadat’ tour. It is a tour leading to Jahannam.

At the immigration and custom points, when checking in and being searched, fisq and fujoor prevails. It the transit lounges, in the hotel foyers and lifts, fisq and fujoor reign. They claim to be going for Umrah / Hajj, but they squander the time in malls and merrymaking places. In the streets men and women rub shoulders, and worse is the horrendous intermingling right inside Musjidul Haraam and even in the Mataaf whilst making Tawaaf of the Ka’bah. It is nothing but compounded fisq and fujoor of the worst kind in the holiest Places.

The amount of haraam photography taking place is absolutely shocking and lamentable. Huge sums of money are wasted on these haraam tours while millions of the Ummah are suffering in extreme straits of poverty and misery.

It is clear that the earnings of these people are either doubtful or haraam, hence they have the strong inclination to waste the money thereby becoming the “brothers of the devils”. Almost every step of this touring is haraam just as the Shayaateen of the West say. They have succeeded in their nefarious plot of ruining the akhlaaq and Imaan of Muslims with these haraam tours.

The Ulama or so-called Ulama are also trapped in this shaitaani snare. They are deaf and blind. They fail to hear and see the evils of these journeys. They come within the purview of the Qur’aanic aayat:

“Verily, the vilest of creatures by Allah are the deaf and the blind who have no intelligence.”

The Qur’aan says that they eat “like animals”. Only those whose Imaan has been defaced by nafsaani lust fail to see and understand the villainy of these haraam tours.

It is indeed incredible that even supposedly pious and senior Ulama miserably fail to see the flagrant sins which are necessarily perpetrated on these journeys of imaginary ‘ibaadat’. When the Fuqaha maintain that the missing of even one Salaat waives the compulsion of Hajj, what other than shaitaaniyat and nafsaaniyat are able to render the Ulama completely blind and totally unconcerned with the deluges of sin committed on these satanic tours.

Hadhrat Fudhail Bin Iyaadh (Rahmatullaah alayh) said:

“There are people who emerge from their bathroom purified of sin while others return from the Ka’bah loaded with the burden of sin.”

Instead of returning from Hajj purified of all sins – pure and holy as one is on the day one is born – these tourists return with darkened souls, contaminated Imaan and a mountain of sin. There is no conundrum in the prohibition of this type of tourism. If the blinkers of the lustful nafs are removed, the villainy of these journeys will be clearly discernable. The journey is bedevilled with compound sins – sins of the kabeerah kind. A fatwa from a Mufti is not required to understand this prohibition. Rasulullah (Sallallahu alayhi wasallam) instructed: “Seek a fatwa from your heart.”

If the heart is not totally overshadowed with the zulmat (darkness) of sin, it will readily issue the fatwa to guide one to the Haqq.


Some people attempt to justify their many ‘umrah’ tours on the basis of the numerous Umrahs performed by Hadhrat Abdullah Bin Umar (Radhiyallahu anhu). If they apply their minds with sincerity to understand the Shariah’s stance, they will not fail to discern the error of their argument.

The significance of the Ibaadat of Umrah is not denied. Umrah is Sunnatul Muakkadah once in a lifetime subject to the conditions imposed by the Shariah. Hadhrat Ibn Umar (Radhiyallahu anhu) did not commit a single sin during his Umrah journeys. Similarly, the Auliya of former times would journey on foot through deserts, wildernesses, over mountains, etc. undergoing immense hardships enroute to Makkah Mukarramah. They were not embroiled in sin, fisq, and fujoor along the journey as is the norm today.

Those who cite the abundant Umrahs of Abdullah Ibn Umar (Radhiyallahu anhu) in the attempt to justify the deception of their nafs, should reflect on the abundance of his Ibaadat. They should emulate him in his zuhd (abstinence), simplicity, poverty and ibaadat. They should pelt women with pebbles to prevent them from entering Musjidun Nabawi and other Musaajid as was the practice of Ibn Umar (Radhiyallahu anhu).

It is indeed preposterous and dishonest to tear the ibaadat of Umrah from the context of his life, and cite it as a daleel for permissibility of journeys of fisq and fujoor. The prohibition applies to the evil in which these misguided tourists are embroiled. Umrah per se is not prohibited. The journey is haraam on account of the preponderance of sin and evil in which people are embroiled on these journeys.

This baseless argument is similar to the putrid argument with which bid’atis justify their halqah and loud bid’ah forms of thikr in the Musaajid. When the bid’ah form of their thikr is criticized, they stupidly retort that we are preventing from Thikrullaah. Similarly, the misguided tourists allege that the ibaadat of Umrah is being prohibited when in reality the prohibition applies to the journeys of fisq and fujoor.

The Imaan of even the Ulama is so terribly desensitized to evil that they no longer perceive the gravity and villainy of the glaring acts of fisq and fujoor flagrantly committed. The villainy and prohibition of the acts of fisq and fujoor are swept under the carpet in the name of Hajj and Umrah and ziyaarat of Musjidul Aqsa. Their lack of understanding the prohibition of a Nafl act if sin has to be committed in its attainment, is a lamentable commentary of the deficiency of their Imaan.

For performing Umrah, Abdullah Ibn Umar (Radhiyallahu anhu) did not acquire haraam passport and visa photos. He did not intermingle with women. He did not sit in a plane in which fisq and fujoor are incumbently and flagrantly committed. He did not sit in a plane abstaining from Salaat and watching haraam television. His entire journey from Madinah to Makkah was spiritually exhilarating and absolutely devoid of the filth of sins in which every man and woman are entrapped in this day when they go on their tour of mock umrah and hajj. There is absolutely no merit in this baseless argument proffered to justify fisq and fujoor.

They should rather cite Rasulullah (Sallallahu alayhi wasallam) who had performed only one Hajj despite being close to Makkah. Of the three Umrahs he had performed, only one was by design. That was his Qadha Umrah. The other Umrah was on the occasion of the Conquest of Makkah when Umrah devolved Waajib upon entering Makkah. The second Umrah was part of his Hajj.


Touring is a shaitaani ploy which diverts the mind and heart from the Aakhirat. It is a merrymaking occupation of the kuffaar. There is no affinity between Imaan and tourism. Precisely for this reason did Rasulullah (Sallallahu alayhi wasallam) discourage the Sahaabah from travelling. The diversionary effect of today’s journeys impregnated with fisq and fujoor have multiplied in intensity manifold. Life is short and fleeting. Rasulullah (Sallallahu alayhi wasallam) said: This world has been created for you while you have been created for the Aakhirat.”

The topic under discussion does not purport denigration of the lofty status and reward of Umrah and Nafl Hajj. Only a shaitaan will shrug off ibaadat and denigrate its virtues. Our discussion pertains to indulgence in haraam, in sin and transgression. It is haraam to indulge in sin and transgression for the sake of Nafl ibaadat. This is the message in a nutshell.

Although many Fuqaha maintain that performing multiple Umrahs is not permissible, we have not discussed this issue. There is considerable difference of opinion among the Authorities of the Shariah regarding the performance of many Umrahs. However, this subject is not the target of this article.


“Verily, the Rusul (Messengers) before you (O Muhammad!) were also mocked. Then the very thing with which the mockers mocked hemmed them in. Say (to them, O Muhammad!): ‘Travel in the earth then see what was the ultimate end of the rejecters (of the Deen).” (An’aam, aayats 10, 11)

There are many similar verses in the Qur’aan exhorting ‘travel’ to view the ruins of the civilizations of transgressors. When their transgression and denial of the Deen had exceeded all bounds, Allah’s universal punishment utterly destroyed entire civilizations such as the Aad, Thamud, the people of Nabi Loot (alayhis salaam) and others.

One of the sites of destruction – where the people of Nabi Loot (alayhis salaam) were destroyed by showers of stones from the heaven, viz. the Dead Sea region – has been developed into a zina resort for tourists. Kuffaar tourists are flocking to this evil resort for enjoyment, and for nothing else. No one is ignorant regarding the forms of enjoyment which tourist resorts provide.

Many Muslims who have lost their Imaani bearings and who have ample haraam money to squander on haraam activities have seen it befitting to tour and enjoy themselves at the Dead Sea zina resort. Those who masquerade as people of the Deen aggravate their crime and sin by justifying their haraam touring of the haraam resort with the fanciful argument of ‘deriving lesson’ from the Dead Sea resort. In justification of their evil vacation, they cite the Qur’aanic verses which say: “Travel in the earth and see the ultimate end (of destruction) of the rejectors / transgressors.” In this aayat, so they argue, Allah Ta’ala exhorts touring the regions of destruction – the areas which were utterly destroyed by the punishment of Allah Ta’ala.

This argument is another specimen of Talbeese-Iblees (the deception of shaitaan). Firstly, those who squander tens of thousands of rands to tour the Dead Sea zina resort are fully aware of the true motive for their tour. Allah Ta’ala says in Surah Al-Qiyaamah: “In fact, man has full awareness of his nafs.” What lurks in his heart, man is fully aware. Without the slightest fear of contradiction it can be claimed that whoever goes to the Dead Sea resort do so for nafsaani pleasure, and for absolutely nothing else.

Secondly, those who go on this misguided tour into the region of Divine Wrath and Curse, pass their time in nafsaani enjoyment in the five star hotels of liquor, gambling and zina. They devour contaminated, haraam and mushtabah food served by fussaaq and fujjaar staffing these evil hotels. They enter into a domain of transgression where Hijaab and Ibaadat are violated or abandoned or at least severely damaged. From the moment they leave their homes to the moment they return, they are involved in transgression and neglect of ibaadat.

Thirdly, the argument which they raise on the basis of the Qur’aanic verses is utterly spurious. These verses are directed to a specific audience. If the Muslim tourists concede that they too are within the purview of the audience to whom the Qur’aan directs the exhortation to ‘travel in the earth’, then we too shall concede the veracity of their argument. All the verses exhorting ‘travel in the earth to view the destroyed civilizations of bygone times, are directed to the kuffaar and mushrikeen. These verses were not exhorting the Sahaabah to leave Madina and Rasulullah (sallallahu alayhi wasallam) for viewing the ruins of the kuffaar civilizations. When the mushrikeen would mock and deny the Message of Rasulullah (sallallahu alayhi wasallam), Allah Ta’ala exhorted them to take lessons from the destroyed civilizations. The same chastisement could overtake and destroy them as well.

The Sahaabah did not entertain any doubt regarding Tauheed and Imaan. The audience to whom these verses were directed were exclusively the mushrikeen and the kuffaar. If those who love to visit the areas of destruction and curse say that they are among the mushrikeen and kuffaar, then undoubtedly, these verses will apply to them. These verses were never intended for the Mu’mineen. On the contrary, Rasulullah (sallallahu alayhi wasallam) forbade Muslims from venturing near to the accursed regions on which Allah’s athaab (punishment) had descended. Even the water and ground of the Dead Sea region are accursed.

Once on returning from a Jihad expedition, Rasulullah (sallallahu alayhi wasallam) and the Sahaabah camped at a place in the desert. Soon after they had set up camp, Hadhrat Jibraeel (alayhis salaam) appeared and ordered Rasulullah (sallallahu alayhi wasallam) to immediately depart from that area. It was an area where a former nation of transgressors was eliminated by the punishment of Allah Ta’ala. The pall of Divine Wrath and Curse still overhung the region. Rasulullah (sallallahu alayhi wasallam) issued instruction for immediate departure. Even the water of that region was accursed.

This episode exhibits the error of the interpretation of those who claim permissibility of visiting the Dead Sea resort on the basis of the Qur’aanic verses. If you are among the mushrikeen and kuffaar, then the verses apply to you.

“The life of this world is nothing but play and amusement while the Aakhirat is best for those who fear. What! Have you no intelligence?” (Qur’aan)