May 15, 2026 · 1:16 am

Ishmael the Sacrifice: Resolving the Biblical Contradictions Through the Qur’anic Narrative

“Also mention in the Book (the story of) Isma’il: He was (strictly) true to what he promised ( l-waʿdi), and he was a messenger (and) a prophet.” (Qur’an 19:54)

“Then do they not reflect (yatadabbarūna) upon the Qur’an, or are there locks upon [their] hearts?” (Qur’an 47:24)

﷽ 

Allah describes Isma’il as the child of what he promised.

We want to give credit to the sources for this article. First and foremost to Muhammed b. Yusuf b. ‘Isa b. Salih Atfayyish, the luminary of Islam and Shaykh in the Ibadi school. May Allah have mercy on him.

The following is taken from Taysir al-tafsir volume 12, pages 131 to 142 and volume 6 pages 447 to 449.

Every time the Qur’an mentions prophets in a sequence and Ishaq (Isaac) and Isma’il (Ishmael)are mentioned Isma’il always comes before ishaq.

” Or were you witnesses when death approached Jacob, when he said to his sons, “What will you worship after me?” They said, “We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac one God. And we are Muslims to Him.” (Qur’an 2:133)

“Say, “We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims to Him.” (Qur’an 2:136)

“Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were  Jews or Christians? Say, “Are you more knowing or is Allah ?” And who is more unjust than one who conceals a testimony he has from Allah ? And Allah is not unaware of what you do.” (Qur’an 2:140)

“Say, “We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims to Him.” (Qur’an 3:84)

“Indeed, We have revealed to you, as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Zabur.” (Qur’an 4:163)

“Praise to Allah, who has granted to me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication.” (Qur’an 14:39)

“So We gave him good news of a forbearing son. And when he reached the age to work with him, he said, ‘O my dear son, I have seen in a dream that I must sacrifice you. So tell me what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, among the patient.’ So when they had both submitted themselves, and he laid him on his forehead, We called out to him, ‘O Abraham, you have already fulfilled the vision.’ Indeed, this is how We reward the good-doers. That was truly a revealing test. And We ransomed him with a great sacrifice. And We left for him among later generations [the salutation], ‘Peace be upon Abraham.’ This is how We reward the good-doers. He was truly one of Our faithful servants. We gave him good news of Isaac—a prophet, and one of the righteous.” (Qur’an 37:101-112)

“And surely Our messenger-angels came to Abraham with good news. They greeted him with ‘Peace!’ And he replied, ‘Peace be upon you!’ Then it was not long before he brought them a roasted calf. But when he saw their hands not reaching for it, he found them strange and felt fear of them. They said, ‘Fear not. We have been sent to the people of Lot.’ And his wife was standing by, and she laughed. Then We gave her good news of Isaac, and after Isaac, Jacob. She said, ‘Woe to me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is an astonishing thing!’ They said, ‘Are you astonished at the command of Allah? May the mercy of Allah and His blessings be upon you, people of the house. Indeed, He is Praiseworthy, Glorious.'” (Qu’ran 11:69-73)

“And [mention] when Abraham said, ‘My Lord, make this city [Mecca] secure and keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many among the people. So whoever follows me, then he is of me; and whoever disobeys me – indeed, You are Forgiving and Merciful. Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.'” (Qur’an 14:35-37)

“And [mention] when We made the House a place of return for the people and a place of security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], ‘Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer].’ And [mention] when Abraham said, ‘My Lord, make this a secure city and provide its people with fruits – whoever among them believes in Allah and the Last Day.’ [Allah] said, ‘And whoever disbelieves – I will grant him enjoyment for a little then I will force him to the punishment of the Fire, and wretched is the destination.’ And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], ‘Our Lord, accept [this] from us. Indeed You are the All-Hearing, the All-Knowing. Our Lord! Make us both submissive to You and [raise] from our descendants a nation submissive to You. Teach us our ways of worship and turn to us mercifully. Indeed, You are the Most-Relenting, the All-Merciful.'” (Qur’an 2:125-128)

“Has the story reached you of the honored guests of Abraham? When they entered upon him and said, ‘Peace.’ He answered, ‘Peace, [you are] a people unknown.’ Then he turned to his family and came with a fat [roasted] calf. And he placed it near them; he said, ‘Will you not eat?’ Then he felt from them a sense of fear. They said, ‘Fear not,’ and gave him good news of a knowledgeable boy. Then his wife approached with a loud cry, and she struck her face and said, ‘A barren old woman!’ They said, ‘Thus has said your Lord. Indeed, He is the Wise, the Knowing.'” (Qur’an 51:24-30)

Prima Qur’an comments: Based upon the above data the following points can be made.

The narrative of the Qur’an.

  1. The son is a child, but old enough to walk, talk, and reason with his father (“O my dear son, I have seen in a dream that I must sacrifice you. So tell me what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, among the patient).
  2. Isaac’s birth announcement (Qur’an 11:69-73) comes after the sacrifice narrative in the textual order, implying the sacrifice occurred before Isaac was even conceived or born.
  3. Every time the Qur’an mentions prophets in a sequence and Ishaq and Isma’il are mentioned Isma’il always comes before Isaac.
  4. The Messengers who came to Abraham did not eat the food offered to them.
  5. Sarah laughs in astonishment that the messengers will not eat the food offered to them.
  6. There are no contradictory accounts about who laughs.
  7. There are no conflicting narratives about Ishmael being a teenager or a toddler.
  8. Abraham settles some of his descendants in Mecca. He accompanies those descendants. There is no story of Abraham abandoning his wife and son to the desert due to rivalry and jealousy.

The maze of contradictions in the Biblical narrative.

The Eviction of Ishmael: A Teenager or a Baby?

The most prominent contradiction occurs in Genesis 21, when Sarah demands that Abraham evict Hagar and Ishmael. If we follow the ages explicitly stated in the text up to this point, the math creates a bizarre visual picture.

The Explicit Timeline Math

  • Genesis 16:16 – Abraham is 86 years old when Ishmael is born.
  • Genesis 21:5 – Abraham is 100 years old when Isaac is born. (Ishmael is now 14 years old).
  • Genesis 21:8 – Isaac grows and is weaned. In ancient the Near East, infants were typically weaned between the ages of 2 and 4.

Therefore, by the explicit chronology of the text, Ishmael must be between 16 and 18 years old when he and his mother are cast out into the wilderness of Beersheba.

The Narrative Contradiction

Despite Ishmael mathematically being a grown teenager, the vocabulary and imagery used by the author in Genesis 21 paint him as a tiny, helpless infant or toddler:

  • Genesis 21:14: Abraham takes bread and a skin of water, gives them to Hagar, “putting them on her shoulder, along with the child” (yeled in Hebrew). A mother does not carry a 17-year-old young man on her shoulder alongside supplies.
  • Genesis 21:15: When the water runs out, Hagar “cast the child under one of the bushes.” The Hebrew verb tashlekh implies throwing, dropping, or gently placing down a helpless child, not a teenager who is physically larger than his mother.
  • Genesis 21:16: She walks away because she cannot bear to watch the child die.
  • Genesis 21:19-20: God opens her eyes to a well, and she goes to “fill the skin with water and give the boy a drink.” God then promises to protect the lad, and he “grew up.”

The Discrepancy: The theological timeline demands Ishmael is an adult/teenager so Isaac can be the younger miraculous child. But the narrative imagery in Genesis 21 completely breaks down unless Ishmael is a small child or infant. Scholars argue that Genesis 21 originally belonged to a source where Ishmael was born much later, or where Isaac’s birth happened much sooner.

Who is the “Only Son”?

Another major narrative contradiction appears during the binding of Isaac (the Akedah) in Genesis 22.

God commands Abraham:

“Take your son, your only son Isaac, whom you love, and go to the land of Moriah…” (Genesis 22:2)

Later in the New Testament we have:

“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, ‘Through Isaac shall your offspring be named.'” (Hebrews 11:17-18)

Critical scholars do not believe that Paul wrote Hebrews.

“For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.” (Galatians 4:22)

The Contradiction

  • By this point in the text, Ishmael is alive and well. Even though he was sent away into the desert, he is still Abraham’s biological firstborn son.
  • Later in Genesis 25:9, Ishmael returns to join Isaac in burying their father Abraham, proving they remained in contact and Ishmael was recognized as a son.

“His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hittite,” (Genesis 25:9)

The “Laughing” accounts

This is a thematic contradiction regarding who laughs at the promise of Isaac’s birth, which alters the character dynamics. The name Isaac (Yitzhak) literally means “he laughs” or “laughter.”

  • Genesis 17:17 (Abraham Laughs): When God tells Abraham that 90-year-old Sarah will bear a son, Abraham falls on his face and laughs to himself in disbelief. God tells him, “No, Sarah your wife shall bear you a son, and you shall call his name Isaac.”
  • Genesis 18:12 (Sarah Laughs): Soon after, three visitors reiterate the promise. This time, Sarah laughs to herself in disbelief. God asks, “Why did Sarah laugh?” Sarah denies it out of fear. But God says, “Yes you did laugh!”
  • Genesis 21:6 (Joyful Laughter): After Isaac is born, Sarah shifts the meaning of the laugh entirely: “God has brought me laughter, and everyone who hears about this will laugh with me.”

God also said to Abraham, “As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah. I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her.”Abraham fell facedown; he laughed and said to himself, “Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?” (Genesis 17:15-17)


“Then one of them said, “I will surely return to you about this time next year, and Sarah your wife will have a son.” Now Sarah was listening at the entrance to the tent, which was behind him. Abraham and Sarah were already very old, and Sarah was past the age of childbearing. So Sarah laughed to herself as she thought, “After I am worn out and my lord is old, will I now have this pleasure?”  Then the Lord said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’ Is anything too hard for the Lord? I will return to you at the appointed time next year, and Sarah will have a son.”  Sarah was afraid, so she lied and said, “I did not laugh.” But he( God) said, “Yes, you did laugh.” (Genesis 18: 10-15)

“Sarah said, “God has brought me laughter, and everyone who hears about this will laugh with me.”  And she added, “Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.” (Genesis 21:6-7)

Proving from the Qur’an that Ishmael was to be sacrificed and not Isaac.

It all comes down to the placement of (Qu’ran 11:69-73).

We will place (Qu’ran 11:69-73) before narrative of the sacrifice. Then we will place (Qu’ran 11:69-73) after the narrative of the sacrifice.

In the standard arrangement of the Qur’anic surahs (not chronological revelation but canonical order), Surah 37 (the sacrifice narrative) appears before Surah 11 (the announcement of Isaac). However, even in the chronological order of revelation, the narrative logic demands that the sacrifice comes first.

So let us place (Qu’ran 11:69-73) before sacrifice narrative.

We have a couple of choices.

There was ishmael and isaac. This is the Jewish, and Christian narrative.

There was only ishmael. This is the Islamic narrative.

There was only isaac. This is not the narrative of anyone.

The Premise (granted for argument)

Isaac is the only son. There is no Ishmael.

The Problem

In Surah 11:69–73, the angels announce to Abraham:

  1. You will have a son named Isaac.
  2. After Isaac, you will have Jacob (Isaac’s descendant).

The Test in Surah 37

God commands Abraham to sacrifice his son.

The Logical Consequence

If the announcement of Isaac and Jacob comes before the sacrificeThen
Abraham knows that Isaac will have a son named Jacob.Abraham also knows that if he sacrifices Isaac now, Isaac will die childless.
Therefore, Jacob will never be born.The promise of Jacob becomes impossible if Isaac dies before fathering him.
The two promises contradict each other:(a) “You will have Isaac and his descendant Jacob” vs. (b) “Sacrifice Isaac”

The Only Resolution

The announcement of Isaac and Jacob in Surah 11:69–73 MUST come AFTER the sacrifice event in Surah 37.

Because:

  • If the announcement comes after, then Abraham passed the test without knowing that his lineage would continue.
  • The test was maximal: he was willing to lose his only son and with him, any future lineage.
  • After the test is passed, God then announces Isaac and Jacob as a reward and confirmation of the promise.

Therefore

The son sacrificed in Surah 37 cannot be Isaac, because Isaac is not yet announced at the time of the sacrifice. If the son were Isaac, the announcement of Isaac and Jacob would have to come before the sacrifice—which creates a logical contradiction (a son cannot both be promised to have a descendant and be commanded to be sacrificed before that descendant can be born).

The sacrificed son is Ishmael.

“Then do they not reflect (yatadabbarūna) upon the Qur’an, or are there locks upon [their] hearts?” (Qur’an 47:24)

The second major proof.

“We gave him good news of Isaac—a prophet, and one of the righteous.” (Qur’an 37:112)

This clearly indicates that Isaac is not the mentioned son intended to be sacrificed (Al-Dhabih). Rather, it is Ishmael. For if Isaac were [the intended one], or if the intention was a general, non-specific statement, He would have said: “And We gave him the glad tidings that he would be a prophet from among the righteous.” But since He explicitly distinguished Isaac by his name, it is fitting that he is a different son than the one previously mentioned [the one to be sacrificed].

The words “a prophet” and “from among the righteous” function as circumstantial qualifiers (Hāl) that are predetermined/destined (Muqaddarah) regarding Isaac. This means that he would exist externally as a prophet firmly rooted in righteousness, though that state was not yet present at the exact moment the glad tidings were given.

Muslims are not dependent upon the bible for anything at all!

The Qur’an takes as its source Almighty Allah.

We simply point out to the errors and the conflict contained with that which the Jews and Christians rely upon.

From the theological perspective of the Muslim, the Qur’an is not changing or altering anything. The Qur’an, as a revelation of Almighty God, comes to restore not alter the narrative.

Some important points for Jews and Christians to reflect upon.

God’s continued interest in Ishmael even after he was removed from Sarah’s camp.

“God was with the boy as he grew up. He lived in the desert and became an archer. While he was living in the Desert of Paran, his mother got a wife for him from Egypt.” (Genesis 21:20-21)

That which is claimed as the ‘Torah’ among the Jews and Christians never portrays Ishmael as a polytheist. In fact, after he and his mother were asked to leave God was still involved in the life of Ishmael. It stands to reason that Ishmael taught his people what he (Ishmael) was taught by his father (Abraham) about God.

The Christian or the Jew never really bothered to explore when that relationship became severed or when God was no longer interested with the descendants and affairs of Ishmael.

The Christian claim that Muhammed (saw) is not a descendant of Isma’il.

Wathila b. al-Asqa’ reported:

I heard Allah’s Messenger (ﷺ) as saying: Verily Allah granted eminence to Kinana from amongst the descendants of Isma’il, and he granted eminence to the Quraish amongst Kinana, and he granted eminence to Banu Hashim amonsgst the Quraish, and he granted me eminence from the tribe of Banu Hashim.

Source: (https://sunnah.com/muslim:2276)

Those who claim descent from Qahţān were called al-‘Arab al-Āribah (The Arabizing Arabs) while the descendants of Ismā’īl were called Al-‘Arab al-Musta’ribah (The Arabized Arabs). The Quraysh, the tribe of the Blessed Prophet Muhammed (saw) belonged to the class of Arabized Arabs and they were the Northern Arabs.

The Blessed Prophet (saw) comes from Ismail (as) whom is the progenitor of the musta’rab. This means they became Arab via adoption of the language and customs.

One thing that Christians cannot do is to say with 100% certainty that Muhammed (saw) is not a descendant of Isma’il.

What is certain is that Isma’il is of the seed of Abraham. This is something that Jews nor Christians deny. We are not dependent upon their genealogical records. In the case of Christianity this is especially so because until today they cannot get right the genealogical records of Christ Jesus.

Mecca seems so far for Abraham to have traveled to?

Based on the biblical itinerary, the total journey from Ur to Canaan by way of Haran would have been approximately 1,050 miles (1,690 km). So why is it that Abraham can travel this far but not to Mecca?

Keep in mind the Muslim tradition about Abraham, Ismā’īl and the Kabba is not dependent upon the Jewish or Christian tradition.

The Pentateuch (first five books of the bible) itself does not explicitly claim that Moses wrote the entire five-book collection. These are claims made by tradition. So if Moses did not write it who did? It would also have to be aware of the debates surrounding rather or not the pentateuch is considered a verbal or written inspiration.

Itself is not relied upon by historians as an accurate telling of events.
1. Centuries removed from the source.
2. Compiled by multiple sources.
3. Lack of external corroboration. For example, the scale of the exodus has no external corroboration. Nothing from Egyptian, Canaanite, or Mesopotamian historical archeological records.
4. Post Mosaic additions. Passages such as the account of Moses’ death.

Based upon the Bible who has the superior genetic line? Abraham’s child with Hagar or Abraham’s child with Sarah?

“So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife.” (Genesis 16:3)

Abraham is said to reveal that his wife Sarah is his sister. They share the same father but not the same mother.

“Besides, she really is my sister, the daughter of my father though not of my mother; and she became my wife.” (Genesis 20:12)

Accordingly the god of the Bible found no other partner suitable for Abraham. Even though later this god revealed the following:

“‘If a man marries his sister, the daughter of either his father or his mother, and they have sexual relations, it is a disgrace. They are to be publicly removed from their people. He has dishonored his sister and will be held responsible.” (Leviticus 20:17)

“Cursed is anyone who sleeps with his sister, whether the daughter of his father or the daughter of his mother.” (Deueronomy 27:22)

“I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” (Genesis 12:3)

So now will this god curse himself?

All this talk about nothing.

Here we go. Here is the secret sauce that Christians scholars would prefer thier people not to think about.

The prophecy of being blessed through Abraham’s offspring has not yet been fulfilled during Christ time on Earth!

“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus. Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets. For Moses said, ‘The Lord your God will raise up for you a prophet like me from among your own people; you must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from their people.’ Indeed, beginning with Samuel, all the prophets who have spoken have foretold these days. And you are heirs of the prophets and of the covenant God made with your fathers. He said to Abraham, ‘Through your offspring all peoples on earth will be blessed.’” (Acts 3:19-25)

We would encourage you to see how the various Christian sects interpret the above text. Especially the phrase: ‘times of refreshing‘. What you will find out is that accordingly, the prophecy was partially fulfiled in Jesus and is only completely fulfilled when he returns and starts to kill everyone who does not believe in him!

“But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’ (Luke 19:27)

Textual corruption of Genesis 16:12. Defaming of Ishmael.

The Hebrew Text Compared

VersionGenesis 16:12 Hebrew TextLiteral Word-for-Word Translation
Masoretic (MT)וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ“And he will be a wild-ass of a man, his hand in all, and the hand of all in him“
Samaritan (SP)וְהוּא יִהְיֶה פָּרָה אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ“And he will be a fruitful man, his hand in all, and the hand of all in him“

The Preposition Pivot: “Against” vs. “With”

Notice that for the second half of the phrase (yado vakol veyad kol bo), the Hebrew words are identical in both texts.

The entire difference in English translations comes down to the Hebrew preposition בּ (Bēth / “ba-” or “bo”). This preposition is highly fluid and can mean “in,” “with,” “against,” or “by” depending on the context:

  1. The “Against” Interpretation: When a text pairs a “hand” coming into or upon someone (yado ba…), it is standard Hebrew idiom for opposition or striking (similar to the English phrase “to lay a hand on someone”). Because the Masoretic text starts with “wild ass” (a creature of conflict), translators render the preposition as “against.”
  2. The “With” Interpretation: If you read the Samaritan variant where the verse starts with “fruitful man,” rendering the preposition as “against” creates a jarring contradiction. A “fruitful, blessed man” wouldn’t logically be in constant warfare. Therefore, translators smoothing out the Samaritan text interpret the exact same preposition as “with” or “engaged with” to maintain internal consistency.

However, look how the Christians have tampred with the text in their translations here:

https://biblehub.com/genesis/16-12.htm

“He will be a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers.” (New International Version).

However, even in the above link there is an admission of a textual variant that changes the meaning.

“And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren.” (KIng James Bible and New King James Version)

““He will be a wild donkey of a man, His hand will be against everyone, And everyone’s hand will be against him; And he will live to the east of all his brothers.” (NASB 1995 NASB 1997. )

The New International version quoted above also has: Or live to the east / of

“He will be fertile of man. His hand will be with everyone. And everyone’s hand will be with him. And he will live among all his brothers.” (Genesis 16:12)

Source: (The Israelite Samaritan Version of the Torah: First English Translation Compared with the Masoretic Version (Edited and Translated by Benyamim Tsedaka and Sharon Sullivan, Eerdmans Publishing, 2013) page 34

You may also be interested in reading the following:

The Way of Life that existed before Christianity and Judaism.
Genesis chapter 3 separates Islam and Christianity.
Genesis 11, the Qur’an, and the Anthropology of Language.
Muslims read Genesis chapter 6. The flood of Noah.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 14, 2026 · 5:50 am

Who Knew the Dream Better? Ibn al-Arabi vs. Prophet Ibrahim (as) – and Why Mustafa Akyol Gets It Wrong.

“And when Ibrahim was tried by his Lord with certain words, which he fulfilled.” (Qur’an 2:124)

“Then when he reached with him the (age of) working he said, “Oh my son! Indeed, I have seen in the dream that I am sacrificing you, so look what you see.” He said, “Oh my father! Do what you are commanded. You will find me, if wills Allah, of the patient ones.” (Qur’an 37:102)

“Then when they submitted and Ibrahim laid him on the side of his forehead
for sacrifice. We called out to him: “Oh Ibrahim! You have already fulfilled the vision.” Indeed this is how We reward the good-doers. For this was obviously a clear trial.” (Qur’an 37:103-106)

“And we ransomed him with a tremendous sacrifice. And we left for him the hereafter. Peace be on Ibrahim. Thus we reward the good doers. Indeed he was of Our believing slaves. And we gave him glad tidings of Isaac, a Prophet among the righteous.” (Qur’an 37:107-112)

﷽ 

There was some really interesting, and engaging back and forth between Mustafa Akyol & Dr. Abdullah bin Hamid Ali on these text. Mustafa Akyol appealed to the mystic Ibn al-Arabi in the exchange.

Abdullah bin Hamid Ali: He is the Founding Director of the Lamppost Education Initiative. He serves as an associate professor of Islamic law and Prophetic Tradition at Zaytuna College in Berkeley, California (2007-present). He holds a Ph.D. in Cultural and Historical Studies in Religion (2016) and an M.A. in Ethics and Social Theory (2012) from the Graduate Theological Union. He obtained his B.A. (ijaza ‘ulya) in Islamic Law (Shariah) from the prestigious Al-Qarawiyin University of Fes, Morocco in 2001. He is an Ashari in theology and a Maliki in matters of jurisprudence.

Mustafa Akyol: Mustafa Akyol: He is a journalist and columnist. Notable for his post-modernist and liberal reform views. Since 2018, Akyol has been a senior fellow at the Cato Institute, a libertarian think tank founded and financially supported by the Koch brothers, right wing politicians.

This blog entry is in regard to an exchange that happened between Abdullah bin Hamid Ali and Mustafa Aykol. We provide our comments when necessary.

Now Mustafa Akyol had made the following post:

Mustafa Akyol stated:

“It is worth pondering: Did God really command Abraham (initially) to sacrifice his son? Many Muslims & other Abrahamic monotheists may say, “yes.” But there is an alternative view in Islam: There was no such divine command. Abraham just misinterpreted his dream.”-Mustafa Akyol

(The page is from my book, “Reopening Muslim Minds.”)

“Why is this important? Because the dominant view supports divine command theory: Whatever God commands, that is ethically right. The other view envisions a principled God: He will only command what is objectively ethical.” -Mustafa Akyol

Prima-Qur’an comments: The obvious problem with Mustafa’s assertion is who or what decides what a principled God would entail? Who also decides what is objectively ethical?

Abdullah bin Hamid Ali responds.

This post was responded to by Dr. Abdullah Bin Hamid Ali with:

To which Mustafa Aykol responded with:

To which Dr. Abdullah bin Hamid Ali responds with:

Prima-Qur’an comments: At this point in the exchange, Dr. Abdullah Bin Hamid Ali noted that Mustafa Akyol had transmitted errors made by others in the past. In particular to viewpoints attributed to the Hanafi school that they did not hold.

Rejoinder from Mustafa

Prima-Qur’an comments: There are a number of problems with the mystic Ibn Al Arabi’s view. He seems that Allah (swt) had veiled him from the truth of the matter.

From the text posted above:

“The state of sleep is the plane of the Imagination and Abraham did not interpret [what he saw], for it was a ram that appeared in the form of Abraham’s son in the dream, while Abraham believed what he saw [at face value] So his Lord rescued his son from Abraham’s misapprehension by the Great Sacrifice [of the ram], which was the true expression of his vision with God, of which Abraham was unaware.”

“Have you not considered what the Apostle of God said to Abu Bakr concerning the interpretation of visions when he said, “I was right in some cases and mistaken in others?” Abu Bakr asked him to acquaint him in which of them he had been right and in which
wrong, but he did not tell him.”

“Thus were the cattle [symbols for years of scarcity and plenty. Had he been true to the vision he would have killed his son, for he believed that it was his son he saw, although with God it was nothing other than the Great Sacrifice in the form of his son.”

“Thus Joseph’s master says, If you will interpret the vision. Interpretation means to pass from the form of what one sees to something beyond it. Thus were the cattle [symbols] for years of scarcity and plenty. Had he (Ibrahim) been true to the vision he would have killed his son, for he believed that it was his son he saw, although with God it was nothing other than the Great Sacrifice in the form of his son.”

Prima-Qur’an comments: Ibn Al Arabi as someone making egregious blunders one after the other.

  1. Ibn Al Arabi the one who did not have the dream knows better than Ibrahim himself what the dream entailed?
  2. Ibn Al Arabi doesn’t help his case by stating that Yusuf (as) can interpret his dream correctly but Ibrahim (as) cannot! That is indeed very weak.
  3. Why relate the supposed conversation between Abu Bakr (ra) and the Blessed Messenger (saw) if we are to be let down with…” but he did not tell him”
  4. So now Ibn Al Arabi does what the Prophet (saw) himself did not do?
  5. “he (Ibrahim) been true to the vision he would have killed his son,” Did Ibn Al Arabi not read the Qur’an when Allah (swt) states: We called out to him: “Oh Ibrahim! You have already fulfilled the vision.” What does Ibn Al Arabi think would have happened had that voice not called out?

Rejoinder Dr. Abdullah Bin Hamid Ali

Prima-Qur’an comments: Apparently this is what Dr. Shehzad Saleem conveys what Javed Ahmed Ghamidi says as well. You can see that here: https://www.youtube.com/watch?v=KPR-hzoROaw

So Javed Ahmed Ghamidi & Mustafa Akyol are of the same view here.

Prima-Qur’an comments: To be quite honest, Dr. Abdullah Bin Hamid Ali has already shown us the clear response in his initial reply.

Questions:

What were those words that Ibrahim was tried with?

“And when Ibrahim was tried by his Lord with certain words, which he fulfilled.” (Qur’an 2:124)

“Then when they submitted and Ibrahim laid him on the side of his forehead
for sacrifice. We called out to him: “Oh Ibrahim! You have already fulfilled the vision.” Indeed this is how We reward the good-doers. For this was obviously a clear trial.” (Qur’an 37:103-106)

“Then when they submitted” Can it be said that Ibrahim and his son submitted to Satan?

Can it be said that they both submitted to something false (faulty interpretation of a dream)?

“We reward the good-doers” Can it be said that Satan rewards the doers of good?

For this was obviously a clear trial. What is there a clear trial in sacrificing a sheep or lamb? That is something people were accustomed to.

Prima Qur’an summary: What did we learn from this exchange?

This text is a reference to Ibrahim (as) being tried by Allah (swt) by certain words which he fulfilled.

The son (undisclosed) at this point. Was patient with what his father saw in his dream. His father Ibrahim (as) saw that he was to sacrifice his son.

When they had submitted (the son by submitting to the father’s authority and by this the vision given by Allah) and the father by submitting to the vision from Allah (swt). The submission itself was the fulfillment of the vision. Not the sacrificing of anything. The vision was already fulfilled.

“The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, “We hear and we obey“: it is such as these that will attain felicity.” (Qur’an 24:51)

Lastly, we see that immediately after this were the glad tidings of the second son of Ibrahim (as). That is the Prophet Isaac (as). Think about it. The willingness to sacrifice a son and not only is he sparred, but an announcement of a second son!

You were willing to sacrifice your son to Allah (swt) due to this tremendous test via submission you were awarded two sons! Subhan’Allah!

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 13, 2026 · 12:02 pm

Jews and Christians as Ransom from the Hellfire Why the Ibadi School Rejects These Hadith

But as for those who defiantly disobeyed, their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it while it is said to them, “Taste the punishment of the Fire which you used to deny.” (Qur’an 32:20)

“Indeed, the righteous will be in pleasure, And indeed, the wicked will be in Hellfire. They will [enter to] burn therein on the Day of Recompense, And will not be removed from it.” (Qur’an 82:13-16)

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There seems to be some bizarre hadith that are accepted among Sunni Muslims that indicate that Muslims who are destined for hellfire would be ransomed by the hellfire by a Christian or a Jew. Thus, the Christian or the Jew would go to hellfire in place of the Muslims!

We will give the hadith that the Sunni Muslims rely upon for this as well as some of the justifications put forward by their scholars. Then we will give the Ibadi critique of these hadith and why they do not meet our standards.

The hadith that are brought forward to support this are as follows:

Abu Musa’ reported that Allah’s Messenger (saw) said:

When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.

Source: (https://sunnah.com/muslim:2767a)

Abu Burda reported on the authority of his father that Allah’s Messenger (saw) said:

No Muslim would die but Allah would admit in his stead a Jew or a Christian in Hell-Fire. ‘Umar b. Abd al-‘Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah’s Messenger (saw).

Source: (https://sunnah.com/muslim:2767b)

Abu Burda reported Allah’s Messenger (saw) as saying:

There would come people amongst the Muslims on the Day of Resurrection with as heavy sins as a mountain, and Allah would forgive them and He would place in their stead the Jews and the Christians. (As far as I think), Abu Raub said: I do not know as to who is in doubt. Abu Burda said: I narrated it to ‘Umar b. ‘Abd al-‘Aziz, whereupon he said: Was it your father who narrated it to you from Allah’s Apostle (saw)? I said: Yes.

Source: (https://sunnah.com/muslim:2767d)

It seems that there is also a belief held among Sunni Muslims that every person has a place for them in hell and in heaven. This is coupled with the belief that there is a pre-destined and pre-scribed number of people destined for both hell and heaven.

Allah (swt) has never described the hellfire as a place in which it becomes full.

“The Day We will ask Hell, “Are you full?” And it will respond, “Are there any more?” (Qur’an 50:30)

So let us see how Sunni Muslims at the following link try to deal with the above mentioned hadith: https://islamqa.info/en/answers/198745/does-the-fact-that-a-disbeliever-will-be-a-muslims-ransom-from-the-fire-mean-that-none-of-the-muslims-will-ever-enter-the-fire

Prima Qur’an comments: In trying to answer why the Jews and Christians in particular are singled out , the Ash’ari, Maliki, Sufi, Al-Qadi ‘Iyad said:

“Because every accountable person has a place in Paradise and a place in Hell, whoever believes truly, his place in Hell will be replaced with a place in Paradise, but for the one who does not believe it will be the opposite, and it will be as if the disbelievers took the places of the believers in Hell. Moreover, because Allah has sworn to fill Hell, it will be filled with the disbelievers so as to save the believers from the Fire. So in that regard they are like a ransom for the believers. Perhaps the reason why the Jews and Christians are singled out for mention is because they are well known for their opposition to the Muslims and for being their opposites with regard to believing in the Messenger, which dictates that they should be saved.” End quote from Mirqaat al-Mafaateeh (8/3525). 

Prima Qur’an comments: For us we do not accept the reasoning of Qadi ‘Iyad.

Furthermore the site says:

“On the Day of Resurrection there will be a Jew or a Christian for every Muslim, who will be his ransom from the Fire. That does not contradict the fact that some Muslims sinners will enter the Fire for their sins, so that Allah may purify them thereof, because they will enter it, then they will be brought out of it by Allah’s mercy, then they will enter Paradise, where they will inherit what would have been the disbelievers’ places in it, because Allah has forbidden it to the disbelievers.”

Prima Qur’an comments: The above comment is to be dismissed for the following reasons:

  1. There is absolutely not a single statement or example anywhere in the Qur’an of the believer entering the hellfire. Not one.
  2. There is absolutely not a single statement or example anywhere in the Qur’an of the disbelievers leaving the hellfire. Not one.
  3. On the basis of Aqidah (Creed) the above statement makes no sense. Because if there is a place reserved in hell and heaven for every person created are we truly to believe that the Blessed Prophet (saw), The Prophets in general, small children and so forth have an abode in hellfire? May Allah forgive us and guide us to the truth.
  4. On the basis of Mantiq (Logic) the above statement makes no sense. It’s as if the belief is there is an abode in heaven and hell for all creation but one takes the place of the other, which means there would be empty or reserved spots in both heaven and hell if this was a one to one to every person who has ever lived.

“The words of the Prophet (blessings and peace of Allah be upon him), “Allah (swt) will give every Muslim a Jew or a Christian, and He will say: This is your ransom from the Fire.” Indicate that this bounty will include all the Muslims, with no exceptions, because ransom is salvation, as mentioned above, and salvation will be for every Muslim. That is not contradicted by the fact that he may enter the Fire, because his entering it will be for the purpose of purification.”

Prima Qur’an comments: The above comment is dismissed for the following reasons:

  1. “Allah (swt) will give every Muslim” is contradicted by text that state: “There would come people amongst the Muslims.” So which did the Blessed Prophet (saw) say?
  2. On the basis of Aqidah (Creed) the above statement makes no sense. Because if there is a place reserved in hell and heaven for every person created are we truly to believe that the Blessed Prophet (saw), The Prophets in general, small children and so forth have an abode in hellfire? We seek refuge in Allah from such beliefs!
  3. There is absolutely not a single statement or example anywhere in the Qur’an of the believer entering the hellfire. Not one.
  4. There is absolutely not a single statement or example anywhere in the Qur’an of the disbelievers leaving the hellfire. Not one.

The Ibadi objection.

Our core argument is that these ahadith contradict the clear, unambiguous muhkamat of the Qur’an.

  • The wicked will not be removed from Hell (82:13-16). This directly contradicts the idea that anyone leaves Hellfire after entering.
  • Disbelievers will be told “Taste the punishment… you used to deny” (32:20). There is no escape clause.

Therefore, any hadith that suggests:

  • A Jew or Christian can be a “ransom” for a Muslim, or
  • Any believer will enter Hellfire (even temporarily), or
  • Any disbeliever will leave Hellfire

must be shadh (anomalous) or munkar (rejected), regardless of its chain. A sahih chain does not override a sahih text (the Qur’an).

For the Ibadi, this is sufficient to reject these hadith.

The Ibadi Mustalah al-Hadith. We focus on illah (pl. ‘ilal) which refers to a subtle, hidden defect that undermines the authenticity of a hadith, despite its chain of narrators appearing perfectly sound on the surface.

First thing we can notice is that in the matn (the actual text) of the hadith there are some quite notably strange peculiarities.

Defect #1

“Umar b. Abd al-‘Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah’s Messenger.”

This shows that Umar b. Abd al-‘Aziz took issue with the transmission and demanded that the narrator swear an oath regarding it.

Defect #2

If he was satisfied with the oath he would not need to have included that in the transmission. However, the one who transmits includes the doubt and includes the oath.

The defects as discussed above indicates the narration was mawquf (stopping at a Companion) or mudtarib (shaky). Swearing an oath is not a method of authentication in hadith sciences—it reveals doubt.

Defect #3.

Why the mention of Jews and Christians being a ransom and not mention the Sabians or Zoroastrians or others? What makes the Jews and Christians particularly targeted?

This suggests takhsis (specification) without a Qur’anic basis. If Hell must be filled, any disbeliever would suffice. Mentioning Jews/Christians alone hints at polemical or historical insertion (e.g., early Muslim-Jewish-Christian disputes).

Defect #4. Some what related to defect #3 is that Seeing that the Jews and Christians are Mushrik, why not just simply say that the Mushrik are a ransom?

Defect #5. The conflicting nature of the text:

a) There would come people amongst the Muslims

b) No Muslim would die but Allah would admit

c) Allah would deliver to every Muslim

So is it every Muslim or a group from among the Muslims? That is a huge difference.

A clear idtarab (confusion) in the matn. A prophetic statement would not vacillate between universal and partial inclusion.

Defect #6. Abu Raub said: I do not know as to who is in doubt. Meaning he has doubts about who has doubts about this transmission: Did Umar b. Abd al-‘Aziz express doubt about the transmission, or was doubt expressed about Umar b. Abd al-‘Aziz’s transmission?

This is a sanad collapse. When transmitters themselves cannot identify the source of doubt, the hadith becomes majhul (unknown) and is discarded.

The Ibadi school, Ahl al-Haqq wa-l istiqama (The People of Truth and Straightness) have more than sufficient reasons to dismiss the above hadith. The attempts to explain them by Sunni scholars are not convincing.

We also want to share with you (the respected readers) an easy identifier to show that a hadith which has been classified as ‘sahih’ (sound) itself has doubtful things within it.

Many of you have possibly read our article in which we ripped apart a hadith classified as ‘sahih’ that was attributed to the Blessed Prophet (saw).

Khawarij are the dogs of hellfire!!

The above article contains the following hadith:

“Abu Umamah saw heads (of the Khawarij) hanging on the streets of Damascus. He said: ‘The dogs of the Fire and the worst dead people under the canopy of the heavens. The best dead men are those whom these have killed.’ He then recited: On the Day when some faces will become white and some faces will become black… (3:106) until the end of the Ayah. I said to Abu Umamah: ‘Did you hear IT from the Messenger of Allah (saw)?’ He said: ‘If I had not heard IT but one time, or two times, or three times, or four times – until he reached seven – I would not have narrated it to you.”

Source: (https://sunnah.com/tirmidhi:3000)

Now, we also want to share with you two more hadith and then we want to discuss something about the matn or text. It is absolutely relevant to this blog entry.

Narrated Abu Huraira:

The Prophet (saw) said, “A group of Israelites were lost. Nobody knows what they did. But I do not see them except that they were cursed and changed into rats, for if you put the milk of a she-camel in front of a rat, it will not drink it, but if the milk of a sheep is put in front of it, it will drink it.” I told this to Ka`b who asked me, “Did you hear it from the Prophet (saw) ?” I said, “Yes.” Ka`b asked me the same question several times. I said to Ka`b. “Do I read the Torah? (i.e. I tell you this from the Prophet.)“

Source: (https://sunnah.com/muslim:2997a) & Source: (https://sunnah.com/bukhari:3305)

Now what is very eye opening is that in the hadith above about a group of the Children of Israel turned into rats, or the hadith about the khawarij being the dogs of hellfire, or about Jews and Christians being ransom for Muslims from hellfire.

There are three things that the keen eye will notice about all of these hadith transmissions.

  1. There is doubt expressed in the transmission.
  2. One of the transmitters is having big doubts about what is being transmitted to him.
  3. The inclusion of the doubt is included in the transmission rather than omitting it altogether.

We have extremely rigid methods for accepting narrations attributed to the Blessed Messenger (saw).

There are theological views among the Sunni Muslims that teach things that have no basis in the Qur’an.

Among them are:

  • That a believer can enter into hellfire.
  • That a person may exit the hellfire.

Because the reality of these beliefs is established among the theological schools of Sunni Muslims, it has led them to have some subpar standards for grading and accepting narrationsattributed to the Blessed Messenger (saw).

If you have found the above entry beneficial we invite you to read the following:

Do Sunni Muslims believe animals can go to hell?
Proof from the Qur’an: The punishment of hellfire is ever lasting.
The punishment of hellfire is ever lasting -comment from Zheyn

May Allah (swt) Forgive the Ummah.

May Allah (swt) Guide the Ummah.

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May 12, 2026 · 11:08 pm

The Jurisprudence of Hajj. Step by Step part 2 with Shaykh Abdul Munim bin Rashid Al-Saidi

“Complete the pilgrimage and minor pilgrimage for Allah.” (Qur’an 2:196)

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May Allah (swt) bless and accept the noble Shaykh for teaching us how to perform the Hajj in accordance with the Qur’an and Sunnah. May all who follow this guide remember the blessed Shaykh in their du’a and may this teaching be a witness for the Shaykh on the day of reckoning. Amin.


Hajj Step by Step | From the Prohibitions of Ihram to the Exit of Umrah | Shaykh Abdul-Munim bin Rashid Al-Saidi

Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no god but Allah.

In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, Lord of all worlds, and may peace and blessings be upon our Master Muhammad, his family, and all his companions.

To proceed: I greet you, my brothers and sisters watching, with the beautiful, blessed greeting of Islam: Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh (May peace, mercy, and blessings of Allah be upon you all).

We are pleased to meet again for the second part of the jurisprudence course on the rulings of the rituals of Hajj and Umrah. We ask Allah, Glorified and Exalted, to make it full of goodness, benefit, and utility, and to grant us and you reward and blessing.

In our last meeting, we stopped after the person in a state of ritual consecration (Ihram) had entered Ihram and assumed the state of a Muhrim (one in Ihram). As long as he is a Muhrim, there are a number of things he is prohibited from doing, called the prohibitions of Ihram. These are matters he is forbidden from, and he cannot do any of them. If he does any of them, specific legal rulings apply.

What are these prohibitions, and what are these things that the pilgrim must avoid?

First, I note that abstinence is required only during the period of Ihram. Before his Ihram, he is not forbidden from these things, and after exiting his Ihram (Tahalul), they become permissible for him. So this prohibition is during the state of Ihram, from the start of the Talbiyah (chanting) until the Tahalul from the ritual he has entered.

Some of these prohibitions are specific to men, some specific to women, and some common to both. What are these prohibitions?

Let us all watch the following clip on the rulings of Hajj.

Question: What are the prohibitions of Ihram for Hajj and Umrah for men and women in general?

Answer: The prohibitions of Ihram for men and women are three categories:

  1. What is prohibited for both males and females.
  2. What is prohibited only for males.
  3. What is prohibited only for females.

As for what is prohibited for both males and females:

  1. Removing head hair by shaving or other means, due to the saying of Allah: “And do not shave your heads until the sacrificial animal has reached its place of slaughter.” The majority of scholars include the hair of the rest of the body by analogy with head hair.
  2. Trimming or cutting fingernails or toenails, by analogy with shaving hair, according to the well-known view of scholars.
  3. Using perfume after entering Ihram, on one’s clothes, body, or anything else, due to the Prophet’s (saw) statement about the Muhrim: “He should not wear a garment touched by saffron or wars (a yellow dye).”
  4. Concluding a marriage contract, due to the Prophet’s (saw) saying: “The Muhrim should not marry, nor arrange a marriage for himself or others, nor propose marriage.”
  5. Sexual touching with desire, such as kissing, caressing, hugging, etc.
  6. Sexual intercourse, due to Allah’s saying: “The Hajj is during well-known months. So whoever has made Hajj obligatory upon themselves therein [by entering Ihram], there should be no sexual relations, no wicked conduct, and no arguing during Hajj.”
  7. Killing game animals, due to Allah’s saying: “…and hunting of the land is forbidden to you as long as you are in Ihram.” So the Muhrim is not permitted to hunt or kill game, whether directly, indirectly, or by assisting in its killing through guiding, pointing, handing over a weapon, etc.

As for what is prohibited only for men (and permissible for women):

  1. Covering the head with something that adheres to it, like a turban, cap, or head cover, due to the Prophet’s (saw) statement about the Muhrim who was thrown by his mount at Arafat: “Do not cover his head.”
  2. Wearing sewn garments – meaning wearing what is tailored to fit the body parts, whether covering the whole body like a hooded cloak (Burnus) or shirt, or part of it like pants, leather socks, socks, or gloves. This is based on the hadith of the Prophet (saw) when asked what the Muhrim should wear; he said: “He should not wear a shirt, nor a turban, nor a Burnus, nor pants, nor leather socks.”

As for women: She may cover her head and wear whatever clothes she wishes while in Ihram, provided she does not display her adornment (Tabarruj), she should not wear gloves (for hands), nor a face-veil (Niqab), and she should not cover her face unless non-mahram men are passing close by, in which case she may cover her face. And Allah knows best.

So, when the pilgrim enters Ihram and performs the Talbiyah, he becomes a Muhrim and is prohibited from these forbidden things.

What does he do from the moment of Ihram until he reaches Makkah to perform this ritual (Umrah)?

He must recite the Talbiyah frequently throughout the journey, from the moment of Ihram at the Miqat (designated point) until he sees the Sacred House of Allah. He should say it often. It is narrated from the Prophet (saw) that on the Day of Resurrection, those who recited the Talbiyah will have witnessed for them everything to their right and left. The man should raise his voice with the Talbiyah – this was the practice of the companions of the Messenger of Allah (saw). As for the woman, she should not raise her voice but recite it in a low voice audible only to those next to her.

So the Muhrim, whether man or woman, continues reciting the Talbiyah frequently until he reaches Makkah and sees the Sacred House. There, he stops the Talbiyah and begins performing the rituals of Umrah.

The rituals of Umrah include: Tawaf (circumambulation), praying two Rak’ahs behind Maqam Ibrahim (Station of Abraham), Sa’yi (walking) between Safa and Marwah, and then Tahalul (exiting Ihram).

The first is Tawaf. Tawaf has conditions that the pilgrim performing Umrah must adhere to. The Umrah is not valid, nor is the Tawaf, unless these three conditions are met:

  1. Purity (Taharah) from ablution (Wudu): The Messenger of Allah (saw) said: “Tawaf is a prayer, except that Allah has permitted speaking during it. So whoever speaks, should speak only good.” Therefore, the one performing Tawaf must maintain his Wudu throughout the entire Tawaf and until he completes the two Rak’ahs behind Maqam Ibrahim.
  2. The Tawaf must encompass the entire Kaaba: Meaning that no part of his body enters inside the Kaaba; rather, he must go around the entire Kaaba. (Some may ask if the pilgrim can enter any part of his body into the Kaaba – we will clarify this shortly).
  3. He must complete seven circuits (Ashwat) around the Kaaba – no less, and no more than seven. Acts of worship are Tawqifiyyah (based on divine prescription, not personal opinion). It is not valid for the pilgrim to add or subtract anything from the practice of the Messenger of Allah (saw), who said: “Take your rituals from me.”

Just as Tawaf has conditions, it also has recommended practices (Sunnan). The pilgrim should strive to adhere to them:

  • First Sunnah: Al-Idtiba’ – Exposing the right shoulder. Before starting Tawaf, he takes his upper garment (Rida’) from his right shoulder, passes it under his armpit, and places it over his left shoulder. This is a Sunnah. When does he do it? For all seven circuits. After completing the seventh circuit, he returns his garment to its normal state.
  • Second Sunnah: Ar-Raml – Walking with quick, short steps (not running). This is specific to men. He does this during the first three circuits only, from the Black Stone to the Yemeni Corner. When he reaches the Yemeni Corner, he walks normally. If he cannot due to severe crowding, there is no sin if he leaves Ar-Raml.
  • Third Sunnah: Kissing the Black Stone if he can reach it without causing crowding or harm to others. If he cannot (the usual case during Hajj due to crowding), the sensible person should not approach that place to avoid harming or being harmed. He then has another option: to face it, raise his hands, and say “Allahu Akbar” without kissing.
  • Fourth Sunnah: Touching (Istilam) the Yemeni Corner – touching it with his hand without kissing it or kissing his hand. If he cannot, he does not gesture or say Takbir.
  • Fifth Sunnah: Supplication (Dhikr) – The one performing Tawaf should frequently remember Allah with all types of Dhikr. The minimum is to say Al-Baqiyat As-Salihat (the enduring good deeds). Each of us has needs when going to this pure place; he should ask Allah in any language, as Allah understands all languages. Is there a specific Dhikr? No specific Dhikr is required during Tawaf except in one place: between the Yemeni Corner and the Black Stone. The Prophet (saw) would say there: “Rabbana atina fid-dunya hasanah, wa fil-akhirati hasanah, wa qina ‘adhab an-nar” (Our Lord, give us in this world good, and in the Hereafter good, and protect us from the punishment of the Fire). For the rest of Tawaf, there is no required specific Dhikr.

My advice to my brothers and sisters is to occupy themselves with venerating the ritual, not paying attention to the actions of others, and seeking Allah’s pleasure. You will find people busy with useless talk, taking pictures with phones, or even having audio/video calls with others in other countries. All of this contradicts the veneration of this blessed ritual. Venerating the rituals of Allah stems from the piety of hearts.

Earlier, we mentioned that the pilgrim must avoid letting any part of his body enter inside the Kaaba during Tawaf. (Visual description of the Kaaba, the Black Stone, the Yemeni Corner, the door, Maqam Ibrahim, and the curved wall called Al-Hijr or Hateem). The common mistake is entering the area between Al-Hijr and the Kaaba. This space is actually part of the Kaaba, as is that wall, based on the foundations laid by Ibrahim and Isma’il (peace be upon them). Whoever performs Tawaf must avoid entering this space or placing his hand on top of the wall. A hand placed on that wall has not circumambulated the Kaaba as Allah commanded: “Let them circumambulate the Ancient House” (22:29).

(Clip showing how to perform Tawaf, from entering the Sacred Mosque until after praying the two Rak’ahs).

After finishing Tawaf at the Sacred House, the pilgrim moves to the second ritual: Sa’yi between Safa and Marwah.

Upon entering the path leading to the Mas’a (place of Sa’yi), he enters through Bab as-Safa. It is Sunnah, when approaching Safa, to recite the verse: “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 – indeed, Allah is Appreciating and Knowing.” (2:158).

He recites this, then when he reaches Safa, he faces the Qibla, raises his hands, and makes the supplication narrated from the Prophet (saw), repeating it three times and supplicating between them. Then he descends towards Marwah, remembering Allah, and it is Sunnah for the man only to walk quickly (Ramal) between the two green markers. When he reaches Marwah, he supplicates as he did at Safa (without reciting the verse), completing one circuit. He returns to Safa the same way. Each time he goes from Safa to Marwah or Marwah to Safa counts as one circuit. He continues until he ascends Marwah on the seventh circuit.

The two green markers are the lights found in the Mas’a. The man runs quickly in this area. The woman does not run. A common question: What should a man do if he is with women he might lose during Sa’yi? The solution is to take a specific path – either the far right edge or the far left edge of the Mas’a, not the middle. When he reaches the start of the green markers, he runs. At the end of the running area, he stops at the corresponding pillar and waits for the women, who walk normally, to catch up.

After completing Sa’yi, nothing remains of the Umrah rituals except Tahallul (exiting Ihram). For the man, this is done by taking some hair from all over the head, not just one part. Some take only from one side – this contradicts the Sunnah. The legal principle is to cover the entire head. Since the Mutamatti’ pilgrim will need to shave on the 10th of Dhul-Hijjah, he should shorten (Taqseer) his hair after finishing Umrah, using scissors or a machine, covering the whole head.

As for the woman, she shortens or cuts from the end of her hair by about a fingertip’s length. She gathers all her hair at the back and cuts the end by the length of a fingertip. I remind believing sisters heading to the Sacred House that shortening hair to exit Umrah (or Hajj on the 10th) must be done in a covered place away from men’s eyes, as a woman’s hair is ‘Awrah (must be covered). Secondly, she should do this immediately upon returning to her lodging, before getting busy with something else, so she doesn’t forget and then do something prohibited in Ihram. Can she cut her own hair? Yes, there is no sin in that, Allah willing.

After this Tahallul – either by shortening for the man or cutting a fingertip’s length for the woman – the person performing Umrah has exited his Ihram. For the Mutamatti’ pilgrim, he puts on his normal clothes, and everything prohibited during Ihram becomes permissible. As for the Qarin (performing Hajj and Umrah together) and Mufrid (performing Hajj alone), they remain in their Ihram until the 10th day of Dhul-Hijjah, after completing the actions of that day.

With this, we conclude this blessed episode at the end of the actions of the Umrah rituals. We ask Allah, Glorified and Exalted, to accept righteous deeds from us and you. In the next episode, we will talk about the rituals of Hajj, by the permission of Allah.

We will meet you in the next meeting.

Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh.

Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no god but Allah.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 11, 2026 · 8:42 pm

Why Hajj is so Important in Islam. Why Muslims should not delay the Hajj. Shaykh Hatim & Firdaus Aziz

“Call people to the pilgrimage. They will come to you on foot and on every lean camel from every distant path.” (Qur’an 22:27)

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Shaykh Hatim and brother Firdaus Aziz discuss Why Hajj is so Important and why Muslims should not delay the Hajj when given the opportunity.

Welcome to the Voice of Islam, the Friday special podcast. Alhamdulillah, it’s been a while — we’ve been away for quite some time, and all of us have been busy. But alhamdulillah, now we’re back, and we will continue insha’Allah. As you know, brothers and sisters, we are in the month of Hajj, and some of us have been chosen to perform Hajj, alhamdulillah. Today’s topic will be about Hajj. And of course, brothers and sisters, it’s been over eight months since what happened to our brothers and sisters in Palestine. We ask Allah to ease their hardships and give them success, Ameen. Insha’Allah, things will become much easier for them soon. We continuously make du’a and will continue to remember them in every prayer. Again, I ask Allah to ease their hardship, ease their suffering, and give them success in this life and the Hereafter, Ameen.

[Hajj & The Blessing of Proximity]

We had a chat recently about Hajj. Alhamdulillah, some of you in the Gulf countries can go to Hajj every year — may Allah bless you where you are. For us here in New Zealand, it takes a long time to travel for Hajj. Alhamdulillah, I remember last year you performed Hajj as well — is that correct? Yes, you did. Thank you very much, Dr. Feros, for hosting the show. We’ve been busy and away for a very long time, so it’s about time we came back to our weekly show.

Alhamdulillah, we are alive to witness the season of Hajj again. Hajj is a festive season where Allah gives privilege to many Muslims around the world to perform an important pillar of Islam. I remember when I spoke to you and told you that insha’Allah I would be leaving in a few days for Hajj, you said, “I envy you, and I wish I could go as well.” That brings me to the idea of blessings: when does a Muslim recognize something as a blessing? What happens when you recognize it, and what happens when you don’t — until you suddenly find yourself losing it?

A human being is designed by Allah to fall into routine. When he sees something every single day or every month on a continuous basis, he becomes accustomed to it. His interest reduces, and he no longer gets excited because it’s always there. For us in the Middle East, since the day we were born and raised, we knew the Kaaba is next to us — it’s next door. We grew up seeing relatives suddenly decide to switch on the car and drive to Saudi Arabia for Hajj. It’s almost a 22‑hour drive, now even shorter with the new roads. I have friends, relatives, and neighbors who just text me in the morning and say, “You know what? I’m going for ‘Umrah today.” They book a plane ticket and they go. These people feel and know the significance of Makkah and Madinah.

[Why Some Never Go]

But you also have people who have never set foot in Makkah or Madinah their entire lives. Strangely, you even have people living in Makkah who have never entered the Haram. So you wonder: why do some never visit the holiest land? Either they are ignorant and don’t know the value of the place, or they know the value but feel they are not ready because of their sins — they want to be pure first. The problem is, none of us will ever be 100% pure. That day will never come. Then you have another group who feel that Allah has to call them to that place. They are living in a fantasy that Allah will send an angel to call them to Makkah. That will never happen. Allah commanded Ibrahim to call people for Hajj, and the call is already done. If you didn’t hear it, then there’s a problem with your hearing — go check your ears. But if you are still waiting, the Day of Judgment will come and you will not have been called yet.

Then there are those who think, “It will always be there. In the future, when I’m ready, I’ll go.” Let me tell you about “it will always be there.” I have been going for Hajj and ‘Umrah for the past 20 years, alhamdulillah. Previously, whenever I decided to go, I packed my bags and left — no formalities. That is no longer the case. Now there is a system: you can only go every five years, and you have to apply electronically. Every country has a quota. Oman used to have 36,000 pilgrims per year; now the allowed number is only 14,000 — a drop from 36,000 to 14,000. That’s nearly a 30‑40% reduction. The system works on first‑come, first‑serve plus criteria: older people have a better chance, women going with their mahram for the first time are given priority, people with disabilities and chronic diseases, those who have never gone in their life, reverts — all get priority. Then comes you. You might apply and wait three or four years, and your turn may not come. The blessing of going anytime is no longer there. You must follow the system; you might get a seat, or you might not.

When I went for Hajj the first time, I paid 600 OMR for the entire journey. That’s about 2,500 New Zealand dollars. Today, the cost is 3,000 OMR — about 12,000 NZ dollars. Previously, it was cheap and accessible to everyone. Now it’s expensive, and you don’t get to choose when to go. This number will keep shrinking. So to those procrastinating — “I’ll go after marriage, after my house, after my promotion, when I’m older, when I stop sinning” — that day might not come. You have two problems: inflation and shrinking quotas. And a bigger problem: the Angel of Death. If Allah sends him to you and takes your life, game over. You had the chance, the means, the physical capability, and you didn’t perform Hajj.

[Youth vs. Old Age for Hajj]

Dr. Feros, you’ve seen on TV very old people in wheelchairs, barely able to walk. Do you think performing Hajj in that state is easier than when you are young, healthy, and vibrant? Why do people wait until they have to be carried? I understand those who cannot afford it, or those from countries like Indonesia with 280 million Muslims who must wait 10 or 20 years. They may go when old — I understand that. But I don’t understand those who could have gone when younger but instead went to Thailand, Morocco, everywhere except Hajj.

[Oman’s Situation & Special Permission]

How many Muslims are in Oman? The entire population is 5 million — 2.5 million citizens and 2.5 million expats, some of whom are non‑Muslims. So out of that, only 14,000 go. Despite all the rules, you can still go every year — that means not many Omanis are applying. Our category is different: we are part of the service convoys, helping with logistics. We get permits to organize and support the pilgrims. That is a privilege from Allah that allows us to go every year. If we were not doing that, we would be like everyone else, not allowed every year. So alhamdulillah, you’ve been selected — you have connections and ability to go every year. I ask Allah to continue giving you that. Next time I want to go through Oman, I’ll let you know — you have to give me a special mission too. We’ll drive all the way to Makkah, insha’Allah.

[The Privilege of Going Repeatedly]

It’s funny: sometimes friends sarcastically say, “Why do you go to Hajj every year? Go see other places in the world. Is there nowhere else except Makkah?” They don’t understand the privilege or the connection. You mentioned waiting for Allah to give an invitation — but in a way, Allah doesn’t put that interest in some people’s hearts. For some of us, we want to be there, to feel the experience. When you go to Makkah and Madinah, you reflect: the Prophet ﷺ and the Companions used to be in that same spot, walking where you now walk. You try to imagine how it was. When you understand the history — think of Makkah before the time of the Prophet, when idols were there — and you see how things have changed. Prophet Ibrahim was there, he built this place. When you reflect on that, you feel excitement. You have love for our history, love for being a Muslim, love for everything about Islam.

Dr. Feros, the people of Oman were idol worshippers, and we are Muslims today because of the message of Islam that came from Makkah. How ungrateful would we be if we didn’t feel the sacredness of Makkah? The light of Islam started in Makkah, and we became Muslim because of it — not just Oman, but everywhere. That’s why the message was sent: because humanity had forgotten. SubhanAllah, now look — I’m getting jealous just talking about Makkah. I wish it were that easy for us in New Zealand just to pack a bag and be there. Next year, I’ll come to Oman, put me in the back of your car, and drive me.

[Two Reasons to Go Every Year]

I have two reasons why I go to Hajj every year. First, the Day of ‘Arafah. If people knew the value of standing on Mount ‘Arafah and asking Allah — how Allah grants all prayers — they would go, even if just to stand on that mountain. The Prophet ﷺ said that if you don’t stand at ‘Arafah, you don’t have a Hajj. For the past 20 years, every year I go to Mount ‘Arafah and ask Allah to make our lives easier and grant us what is good. Wouldn’t you want that privilege — to have your prayers accepted?

Second, humility. As humans, the devil nurtures our ego. You become successful — a business, education, career, a known figure — and something in your head tells you that you are important. When you go to Hajj, you become equal to everyone else. Once you wear the ihram, nobody cares who you are or what achievements you have. I was telling a friend: one year we were on a bus, and next to us was a pickup truck with five or six people sitting in the back. One of them was President Mahmoud Ahmadinejad of Iran. Can you imagine a president sitting in the back of a pickup truck wearing his ihram? Nobody was staring, nobody was looking, because on that occasion there are no kings, queens, businessmen, or CEOs. In front of Allah, your titles are for you at home. Throw them out the window. So Hajj teaches humility. We need to remind ourselves that we are servants of Allah, property of Allah. This journey helps you understand that — to humble yourself in front of your Lord and Creator.

[Du’a for Palestine & Resilience]

You mentioned du’a. After eight months of suffering and genocide, some of us as Muslims have grown tired of raising our hands to pray for our brothers. I want to remind everyone: the people of Gaza are still solid, resilient, fighting. How can we be tired, sitting in our comfortable homes, when we are only asked to raise our hands in every prayer and pray for them? If I were in the shoes of the people of Gaza, and I knew the least my brothers and sisters in the world could do for me is pray, and they’re not — I would really be upset.

It’s easy to claim we are believers. Anyone who takes shahada is labeled a believer, and those born Muslim carry the label. But faith is truly demonstrated in your actions, not your identity. Allah doesn’t want to know if you call yourself Muslim; He wants to know whether your belief system is translated into your actions. The actions show that you truly believe. Take tawhid: how do you translate that into your daily actions and your understanding of what’s happening around the world?

The issue of Palestine and Gaza is not eight months old. It has been ongoing for as long as I can remember, since the day I was born. But suffering will end — that is Allah’s promise. At the time of the Prophet ﷺ, the Companions struggled and were punished similarly. They would ask the Prophet, “When will we get victory?” They didn’t ask after a little punishment; they endured hardships. We know the story of Bilal, how he was punished — dragged with hot irons on his body, leaving marks and scars. That is exactly what we see now.

The other day, someone forwarded me a video that made me very sad. A young girl’s hands had been burned so badly that her fingers fused together — no fingers, just fused. She had scars on her scalp, legs, and face. You couldn’t read her facial expression. In 2024, 1445 Hijri, some of us have a really good life — we turn on a tap and water flows, we can buy food and drink. Meanwhile, others, who could have been helped, have the whole world against them. I don’t want to say more.

[Hypocrisy & The Return to Islam]

This war has exposed many hypocrites. I assure you: on the day of Palestine’s victory, the first to celebrate will be the hypocrites. They will say, “Alhamdulillah, we defeated the enemy,” while throughout the eight months they did nothing — not a word of support, not a single dollar, not a boycott of a coffee, burger, or donut. But when it comes to celebrating, they will be first. The good thing is, Allah has exposed everyone. Eight months is a long time to be resilient. You’re either on board, or you left the train long ago.

But at the same time, Allah has brought many people back to Islam. Alhamdulillah, here in New Zealand and all over the West — America and elsewhere — people are accepting Islam after seeing what happened in Palestine. Allah exposed some people and brought back Muslims who had drifted away. It’s a difficult time, but this war has also brought believers together as one.

[Hajj as Unity]

Those going for Hajj should take advantage of this occasion to build solidarity within the Ummah. Don’t go with an agenda of “I am Omani, he is Indian; I am black, he is white; I am from this tribe, he is from that; we are better than them.” Forget these differences. These differences are the main cause of what our Ummah is suffering today. We are weak because of our divisions. Before the show, we were talking about the annual dispute over moon sighting — everyone fighting about the moon. The Ummah is mature enough now to sit at one table and make a unified decision that everyone accepts. It is no longer healthy to continue like this.

We have united our fronts in support of Palestine. Let us continue. These eight months have proven that we can work together. We go to the streets and protest alongside atheists, non‑Muslims, even the LGBTQ+ community — all protesting side by side with Muslims against the Zionists. We have gotten along with everybody else. The only remaining people we still need to get along with are the Muslims. Let us put that effort in and unite the Ummah again.

[Closing & Reminders]

Alhamdulillah. Is there anything else you wanted to add? When you go to Hajj, if you take pictures and videos, send them to me so we can share on our Facebook and YouTube. I actually do Instagram reels intentionally to encourage young people to take this journey. When we go on holidays, we take pictures of everything — most of it nonsense. So when we go to the holy places, we want you to see live what it is like to be in the hands of Allah’s blessings, to see your brothers and sisters from around the world — every color, shape, size — all unified, asking for Allah’s mercy. I will share pictures and videos, and you can post them on Voice of Islam. I hope to see you all when I come back, insha’Allah.

Before we end, I want to remind you that you’ve agreed: next year, insha’Allah, you will take me to Hajj in your boot. I don’t need to worry about my visa — that’s your promise. I’ll be there next year, and you’ll take me straight to Hajj with that special visa category.

Look forward to seeing you when you’re back, insha’Allah. Please remember us — all of us here in New Zealand — in your du’a. I look forward to seeing you again, insha’Allah, either in Oman, Malaysia, or if you come visit us again in New Zealand or Fiji. Take care of yourselves.

One final message: Allah will aid His servants with victory. We hope to be alive to see the day Palestine is free again, Ameen. If you found this podcast beneficial, please share and forward. We look forward to seeing you again.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 10, 2026 · 11:40 pm

The Jurisprudence of Hajj. Step by Step part 1 with Shaykh Abdul Munim bin Rashid Al-Saidi

“Complete the pilgrimage and minor pilgrimage for Allah.” (Qur’an 2:196)

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May Allah (swt) bless and accept the noble Shaykh for teaching us how to perform the Hajj in accordance with the Qur’an and Sunnah. May all who follow this guide remember the blessed Shaykh in their du’a and may this teaching be a witness for the Shaykh on the day of reckoning. Amin.

Hajj Step by Step | From the Moment of Preparation to Arriving at the Miqat | Shaykh Abdul Munim bin Rashid Al-Saidi(h)

Allah is the greatest, Allah is the greatest, Allah is the greatest. There is no god but Allah.

In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, Lord of all worlds. Praise be to Allah, by whose grace righteous deeds are completed. Through obedience to Him, life becomes pleasant and blessings descend. I send prayers and peace upon the bringer of glad tidings and warner, the illuminated lamp—the best of those who prayed, fasted, and circumambulated the Sacred House. May Allah’s peace and blessings be upon him, his family, his honorable companions, and upon all who follow his path and tread his way until the Day of Judgment. May He grant them abundant peace.

To proceed: My brothers and sisters, dear viewers, I greet you with the pleasant and blessed greeting of Islam: Peace be upon you all, and the mercy of Allah and His blessings.

We meet in this good and blessed gathering to discuss an important topic that concerns every Muslim, especially those who are about to present themselves to Allah, heading to the Sacred House of Allah to perform one of the rituals of Islam—the ritual of Hajj to the Sacred House of Allah.

At the beginning of this blessed gathering, we open with that which is best. I say: “My Lord, expand my chest for me, ease my affair for me, and untie the knot from my tongue so that they may understand my speech.” O Allah, teach us what benefits us, and benefit us by what You have taught us. Indeed, You are the All-Hearing, the All-Knowing.

We will discuss this topic through several axes, taking them one by one, and we will pause to consider some rulings related to each axis.

When a person resolves to perform Hajj to the Sacred House of Allah, what must he do before setting out to perform this ritual? There are several matters the pilgrim must attend to before heading to Allah to perform this great ritual. We will pause to consider some of these matters that the pilgrim does before going to perform this ritual.

First: He must purify his intention for Allah, because sincerity is the basis for acceptance of deeds. Allah says in the Noble Book: “And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” The correct religion that Allah desires from His servants is the religion based on sincerity to Allah in deeds. He also says: “Say, ‘Indeed, I have been commanded to worship Allah, being sincere to Him in religion.'” In the hadith that the Prophet (peace be upon him) relates from his Lord—a sacred hadith—Allah says: “I am the most self-sufficient of all partners. Whoever does a deed in which he associates others with Me, I leave him and his association.” Therefore, everyone, when performing any act of worship, must be sincere to Allah, seeking only Allah’s Face, not hoping for praise, mention, commendation, or anything from people. Rather, he seeks Allah’s pleasure by that deed, so that the deed may be purely for Allah and thus more worthy of acceptance.

Second: He must make sincere, genuine repentance (tawbah nasūḥ) from every sin and transgression. Repentance is something Allah has encouraged and urged His servants to do: “O you who have believed, repent to Allah with sincere repentance.” Allah has promised the believing servants that He will accept their repentance, forgive their misdeeds, and that He is the One who accepts repentance from His servants and pardons evil deeds. He gives glad tidings to His believing servants that He will accept them if they come to Him: “O My servants who have transgressed against themselves, indeed I am the Forgiving, the Merciful.” Therefore, it is fitting for the one heading to the Sacred House of Allah to purify his inner self through repentance from every sin and transgression before purifying his body by bathing for Ihrām.

Third: As a requirement of sincere repentance, he must settle all obligations, whether these obligations are between him and Allah or between him and other people. Someone might ask: “For example, what obligations between him and Allah?” These could be expiations (kaffārāt) that he must discharge before coming to Allah for this ritual. Or there might be days he owes to make up from Ramadan, which he should fast before setting out. Or there might be vows (nudhūr) he needs to fulfill before coming to Allah. These are obligations between him and Allah.

There might also be obligations between him and other people—rights or wrongs he must restore to their owners. Sincere repentance is not complete until rights are returned to their owners. Sins are of two types: sins between the servant and his Lord, and sins between the servant and his fellow. As for sins between him and his Lord, if he repents, Allah accepts his repentance.

But as for sins between him and his fellow, he must restore the right to its owner for Allah to accept his repentance. The Prophet (peace be upon him) severely warned against taking people’s rights unjustly and commanded believers to return even the smallest items—imagine, O servants of Allah, how much is a thread or a needle worth? A very small, almost negligible thing. Yet he (peace be upon him) said: “Return the thread and the needle.” He warned against anyone seizing a right from another without justification. “Whoever seizes a right from his brother by his oath has obligated the Fire for himself and forbidden Paradise for himself.” One of the Companions asked: “Even if it is something small, O Messenger of Allah?” He said: “Even if it is a twig from an arāk tree.” How much is an arāk twig worth? A small, insignificant thing. Yet it may lead its owner to become among the people of the Fire, may Allah protect us. Therefore, before coming to Allah to perform this great ritual, a person must settle all obligations between himself and others. Likewise, he must reconcile with people. If there are disputes or enmity between him and someone, he must seek absolution and resolve these matters before going for this ritual.

Suppose this person tries to reconcile with the other party, but the other party refuses. Does he bear any sin? No, because he initiated goodness and took the first step. The Prophet (peace be upon him) said: “It is not permissible for a Muslim to abandon his brother for more than three nights. They meet, and this one turns away and that one turns away. The better of them is the one who gives the greeting of peace first.” So if you are the one who initiates and takes the first step, you gain that virtue, even if the other party is not pleased, even if the other party refuses. You have earned the reward and gained the blessing.

There are other matters the pilgrim must attend to before setting out, including:

Learning the rituals: He must learn how to perform this ritual for one purpose: to perform the worship according to what Allah desires. The best way to worship Allah is with knowledge. If a servant performs worship without knowledge—i.e., ignorantly—he is rarely safe from mistakes. These mistakes may cause the worship to be invalid without his realizing it. Many people have fallen into issues due to ignorance that led to their Hajj being invalidated. Imagine a person spends his wealth, exhausts his body, leaves his family, is away from his homeland, and then returns only to find his Hajj invalid. What caused it? Failure to learn how to perform these rituals. Praise be to Allah, the means of learning are now available. Comprehensive books exist, as do concise ones, and clips from scholars and virtuous people are widespread on internet sites and networks. Your watching of this blessed course is part of this—a means of learning how to perform this blessed ritual. Therefore, be keen, may Allah bless you, to learn and to ask the people of knowledge and virtue about every matter that arises.

I draw attention here to a mistake many people make, especially in the rituals of Hajj. What is this mistake? A pilgrim encounters an issue and acts without asking. Then, after doing it, he comes to the scholars and says: “I did such and such, what is the ruling?” This is a mistake, my brothers and sisters. Rather, the principle is that a person should not act until he asks. Allah says: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those will be questioned.” A person should not fall into an issue without asking about it first. He should not act until he asks, so that he performs it correctly, avoiding mistakes that might lead to rulings that are difficult to fulfill.

Writing a will: Before setting out to perform this ritual, he should write his will. The principle for a believer is that his will should always be ready and written down. The Prophet (peace be upon him) mentioned concerning the believer that if he has something to bequeath, he should not spend a night without having his will written at his head. This means it should always be present, because a person does not know when the vicissitudes of fate will surprise him. Therefore, he should not set out for this ritual without having written his will. Someone might ask: “What should I write in my will?” First, he writes what he bequeaths to his family and relatives regarding kindness, goodness, and good conduct—advising them to fear Allah. Second, he writes what he owes to Allah in terms of rights. As we mentioned earlier, if there are obligations to Allah—such as vows, making up missed fasts, or expiations—and the person could not fulfill them before his travel time, he records them in his will so that if Allah decrees his death and he does not return from this journey, his heirs execute what he bequeathed. Likewise, he writes the rights that others owe him—debts if he lent money to people, or deposits left with others that belong to him. He also writes in his will if he holds deposits or trusts belonging to others, especially if it is money, because the heirs do not know whether this money is his or someone else’s; they might think it is his and distribute it as inheritance, when in fact it belongs to others or was entrusted to him for a period of time. So he must record those deposits in his will so that people’s rights are not lost. He also writes bequests for relatives—allocating a sum of money to be distributed to close relatives who are not heirs after his death. Allah commanded this in the Noble Book. He also writes in his will what he wishes to bequeath for various charitable purposes—setting aside part of his wealth for ongoing charity (ṣadaqah jāriyah), to be used for works or good causes whose benefit and reward return to him even while in his grave. He records all of this in his will, then has it witnessed by two witnesses. If he registers it officially with a notary, that is better. He leaves this will with a trustworthy person and instructs him to execute it if Allah decrees that he does not return from this blessed journey.

Lastly: He must always remember Allah throughout this blessed journey, remembering Him in his home and on his travels, at all times and in all situations, frequently remembering Allah and keeping his tongue moist with His remembrance throughout the journey. Allah commanded believers to remember Him often: “O you who have believed, remember Allah with much remembrance, and exalt Him morning and evening.” Allah commanded His believing servants to remember Him frequently because remembrance brings tranquility to the heart and peace of mind. Allah says: “Unquestionably, by the remembrance of Allah hearts are assured.” Therefore, the one heading to the Sacred House of Allah should keep his tongue occupied with Allah’s remembrance constantly, from the time he sets out—even before—and continue this throughout his journey, occupying himself with obedience. This is a season of good deeds, and the wise person is he who seizes opportunities—the opportunities of time are only for those who seize them.

The next axis in our discussion of the rulings of Hajj rituals in this jurisprudential course concerns the mīqāt (designated places and times). We will discuss the time-based mīqāt and the place-based mīqāt.

Time-based mīqāt: This is the time period that Allah prescribed for performing the Hajj ritual. Hajj is in “well-known months” (ashhur ma‘lūmāt) as Allah said. The months of Hajj are Shawwāl, Dhul-Qa‘dah, and the first ten days of Dhul-Hijjah. These are the months of Hajj. What this means is that whoever intends to perform Hajj Tamattu‘ must perform his ‘Umrah during this period. If he performs it before that, it does not count as ‘Umrah for Tamattu‘. If someone goes in Ramadan, performs ‘Umrah in Ramadan, then remains in Makkah until the time of the Hajj rituals, does this ‘Umrah suffice him for ‘Umrah al-Tamattu‘? The answer is no, because ‘Umrah al-Tamattu‘ must be performed during the months of Hajj we just mentioned. This is called the time-based mīqāt.

Place-based mīqāt: These are locations specified by the Prophet (peace be upon him) as mīqāt. It is not permissible for anyone heading to the Sacred House of Allah for Hajj or ‘Umrah to pass beyond these places without having entered Ihrām. He absolutely cannot pass them without Ihrām. What are these five locations? We will show them in the following segment:

The journey of glorification begins from the mīqāt. On the way to Makkah, every pilgrim passes by his designated mīqāt. The place-based mīqāt are:

  • Dhul-Hulayfah (Abyār ‘Ali) for the people of Madinah.
  • Al-Juhfah (Rābigh) for the people of the Levant (Shām).
  • Qarn al-Manāzil (Al-Sayl al-Kabīr) for the people of Najd.
  • Yalamlam (Al-Sa‘diyyah) for the people of Yemen.
  • Dhāt ‘Irq for the people of Iraq.
    These mīqāt are for their people and for anyone who passes by them from other regions. The people of Makkah enter Ihrām from “Adnā al-Ḥill,” which is outside the boundaries of the sanctuary. It is from the Sunnah for a traveler passing by land to go to the mīqāt and form the intention for ‘Umrah, saying: “Labbayka Allāhumma labbayk, labbayka ‘Umrah.” If he fears being unable to reach the sanctuary, he may make a condition by saying: “Fa in ḥabasani ḥābisun fa maḥilli ḥaythu ḥabastani” (If something prevents me, my place of removal is where I am prevented). As for one passing parallel to the mīqāt—such as a traveler by air or sea—he must intend Ihrām when parallel to it, and it is not permissible for him to pass the mīqāt without Ihrām.

These are the place-based mīqāt from which the pilgrim enters Ihrām. What does the pilgrim do at Ihrām? Ihrām has several steps that the pilgrim must do upon reaching the mīqāt:

Step one: Bathing (ghusl). The pilgrim bathes as he would for major ritual impurity, i.e., covering his entire body with water. Someone might ask: “Can he use scented soap?” The answer is yes, because he will use the soap and then wash it off with water afterward—there is no religious prohibition.

Step two: Wearing Ihrām garments. As you can see, a man wears two pieces of cloth: one as a lower wrap (izār) and the other over his shoulders, covering them. As for the woman, she enters Ihrām in her ordinary clothes and wears a wide, covering, ample cloak over them, with no outward adornment.

Step three: If an obligatory prayer is due, he prays it. If he reaches the mīqāt at the time of Ẓuhr, he prays it, then enters Ihrām afterward. If he reaches at Maghrib time, he prays Maghrib, then enters Ihrām afterward. If he reaches the mīqāt at a time when no obligatory prayer is due, he may pray two rak‘ahs as a voluntary prayer (tahiyyat al-masjid), then enter Ihrām afterward.

Step four: He then specifies the type of ritual he will enter. You will soon learn about the three types of rituals for which a pilgrim enters Ihrām. He specifies the type and also specifies for whom the Hajj is—if performing Hajj for himself, he intends it for himself; if performing Hajj on behalf of someone else, he intends it for that person.

If he has bathed, put on Ihrām garments, prepared himself, and prayed if an obligatory prayer was due, and has formed the intention in his heart—is he now in a state of Ihrām? Not yet. When does he become in a state of Ihrām? When he begins the Talbiyah. The Talbiyah is the entry into the ritual, exactly like the opening takbīr (takbīrat al-iḥrām) in prayer. Just as the opening takbīr in prayer prohibits certain permissible things for the person (like eating, drinking, speaking, turning away, moving), similarly, the Talbiyah prohibits certain things for the one who recites it. It is not valid for him to do certain prohibited acts once he recites the Talbiyah. We will see what these prohibitions are shortly.

A note for those traveling by air: Someone going by plane may take one of three routes. He may go to Madinah, directly to Jeddah, or to Ta’if. Whoever goes to Madinah enters Ihrām after leaving Madinah from the mīqāt of Dhul-Hulayfah. Whoever goes to Ta’if will land at Ta’if airport, and upon leaving Ta’if, he will pass by the mīqāt of Al-Sayl al-Kabīr and enter Ihrām there. The third case is the one who flies directly to Jeddah. This person will pass by the mīqāt of Al-Sayl al-Kabīr while in the air. What must he do? Airlines announce the mīqāt half an hour before reaching it. At that point, the person should be ready and prepared to enter Ihrām before reaching the mīqāt. As soon as the announcement is made in the plane that the mīqāt is half an hour away, he prepares to enter Ihrām. My advice to my brothers is to wear the lower Ihrām garment (izār) before boarding the plane—either from home or from the last airport they depart from—and keep the other piece in their hand luggage. Then, when the announcement is made in the plane that the mīqāt is half an hour away, while still in his seat, he can remove his clothes and place the second piece of Ihrām cloth over his shoulders, then begin the Talbiyah. The most important thing I emphasize is that the one heading to the Sacred House of Allah should not wait for the second announcement in the plane. The second announcement indicates that the plane is passing over the mīqāt. Rather, he must enter Ihrām before reaching the mīqāt. Therefore, a few minutes after the first announcement, he should immediately put on the second piece of Ihrām cloth (if he hasn’t already) and then begin the Talbiyah. Once he recites the Talbiyah, he becomes in a state of Ihrām.

The wording of the Talbiyah: Someone might ask: “What is the wording of the Talbiyah that the pilgrim recites?” The Talbiyah is: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak.” This same wording is used for all three types of ritual. What are the three types? Tamattu‘, Ifrād, and Qirān. Each of these three has a slightly different Talbiyah wording. Let us take them one by one.

First: Tamattu‘. This means the one who enters Ihrām for ‘Umrah, performs it completely, then exits the state of Ihrām. The wording of his Talbiyah: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak. Labbayka ‘Umrah.” So he says: “Labbayka ‘Umrah.”

Second: Ifrād. This is the one who enters Ihrām for Hajj only, without performing ‘Umrah. When he recites the Talbiyah, he says: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak. Labbayka Ḥajjah.” He says: “Labbayka Ḥajjah.” This is the same wording that the Mutamatti‘ says on the eighth day of Dhul-Hijjah when he enters Ihrām for Hajj, also saying: “Labbayka Ḥajjah.”

Third: Qirān. This means performing ‘Umrah completely but not exiting the Ihrām; he remains in the same Ihrām state and continues until the eighth day of Dhul-Hijjah, then enters the Hajj with the same Ihrām, combining ‘Umrah and Hajj in a single Ihrām. The wording he says is: “Labbayka Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna al-ḥamda wa an-ni‘mata laka wa al-mulk, lā sharīka lak. Labbayka ‘Umratan wa Ḥajjah.” He says: “Labbayka ‘Umratan wa Ḥajjah,” combining the two rituals in one Ihrām.

These are the three wordings for the three types of rituals. I point out here: whoever goes to perform Hajj on behalf of someone else, after reciting the wording we mentioned, adds the name of the person on whose behalf he is performing Hajj. For example, if he is a Mutamatti‘, when entering Ihrām for ‘Umrah he says: “Labbayka ‘Umrah ‘an fulān” (or ‘an fulānah for a female). Then when entering Ihrām for Hajj on the eighth day, he says: “Labbayka Ḥajjah ‘an fulān” (or ‘an fulānah). When the pilgrim completes this wording, he becomes in a state of Ihrām, meaning he has entered the ritual of Ihrām, and consequently a set of prohibitions (muḥarramāt) apply to him.

But before we learn what these prohibitions are, let us watch this short segment that discusses the three types of rituals and what each entails.

Types of Hajj:

  • Ifrād: The pilgrim enters Ihrām for Hajj only, intending to perform Hajj without ‘Umrah. In his Talbiyah he says: “Labbayka Ḥajjah.” He then performs all the rites of Hajj and remains in Ihrām until exiting it on the Day of Nahr.
  • Tamattu‘: The pilgrim enters Ihrām intending ‘Umrah during the months of Hajj, saying in his Talbiyah for ‘Umrah: “Labbayka ‘Umrah.” He then exits Ihrām from ‘Umrah and remains in Makkah until he enters Ihrām for Hajj on the Day of Tarwiyah, saying in his Talbiyah for Hajj: “Labbayka Ḥajjah.”
  • Qirān: The pilgrim combines ‘Umrah and Hajj in a single ritual with one Ihrām, saying in his Talbiyah: “Labbayka ‘Umratan wa Ḥajjah.” He performs ‘Umrah and remains in Ihrām until he exits from both his ‘Umrah and Hajj on the Day of Nahr.

Pillars of Hajj (Arkān): It is not permissible to omit them, and Hajj is invalid without them:

  1. Ihrām
  2. Standing at ‘Arafah
  3. Tawāf around the House
  4. Sa‘y between Safa and Marwah

Obligations of Hajj (Wājibāt): It is not permissible to omit them, but if omitted, a sacrifice (dam) compensates:

  1. Entering Ihrām from the mīqāt
  2. Spending the night in Muzdalifah on the 10th night
  3. Stoning Jamrat al-‘Aqabah on the 10th day
  4. Slaughtering the sacrifice (for those obligated)
  5. Shaving or shortening the hair
  6. Spending the nights of Tashrīq in Minā

Once the pilgrim enters Ihrām by reciting the Talbiyah as described, he becomes in a state of Ihrām, and certain things become forbidden to him. These are the prohibitions (muḥarramāt) of Ihrām, which we will discuss at the beginning of the next episode of this jurisprudential course on the rituals of Hajj and ‘Umrah.

We will meet you again with goodness, may Allah bless you. Peace be upon you and the mercy and blessings of Allah.

Allah is the greatest, Allah is the greatest, Allah is the greatest. There is no god but Allah.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 10, 2026 · 11:20 pm

The virtue of the first ten days of Dhu al-Hijjah

“And [by] ten nights, And [by] the even and the odd”. (Qur’an 89:2-3)

﷽ 

Shaykh Dr. Kahlan Al Karousi (h) informs us:

“When the Companions of the Messenger of Allah (may Allah be pleased with them) were asked about what they considered to be the greatest deeds and the best acts of devotion through which a person could draw near to Allah (blessed and exalted be He), they mentioned jihad in the cause of Allah, which is the pinnacle and highest peak of Islam. Then they said, “Not even jihad in the cause of Allah, O Messenger of Allah?” He replied, “Not even jihad in the cause of Allah, except for a man who goes out with his life and wealth and returns with neither.” The first benefit (of the ten days) is that the virtue of the ten days (of Dhul-Hijjah) is unmatched by the virtue of any other days.”

Narrated Ibn ‘Abbas:

The Messenger of Allah (saw) as saying: There is no virtue more to the liking of Allah in any day than in these days, that is, the first ten days of Dhu al-Hijjah. They (the Companions) asked: Messenger of Allah, not even the struggle in the path of Allah (Jihad) ? He said: (Yes), not even the struggle in the path of Allah, except a man who goes out (in the path of Allah) with his life and property, and does not return with any of them.

Source: (https://sunnah.com/abudawud:2438)

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 9, 2026 · 9:50 pm

Nouman Ali Khan is jealous of Sohaib Saeed’ Ibadi tafsir of Shaykh Ahmad Al-Khalili

“Cooperate with one another in goodness and righteousness.” (Qur’an 5:2)

﷽ 

Dr. Soahib Saeed is speaking about his love for tafsir with Ustadh Nouman Ali Khan. You can watch this joyful interaction here. May Allah continue to bless and guide them both.

Nouman Ali Khan makes an excellent point @19:45

“People come into Islam by an investigative process and the moment they come into Islam you should say stop investigating, stop thinking. It’s counter-intuitive.”

They continue until this lighthearted exchange.

@19:52 Sohaib Saeed says: “So, speaking of different groups, I was with you when I got this can you identify where and when?”

Sohaib Saeed @20:22 “This is the Mufti of, ah there we are.”

Nouman Ali Khan @20:28 “Oh Wow!

Sohaib Saeed @20:30 “Did I not tell you did you not get a copy?

Nouman Ali Khan @20:33 “No, I didn’t get a copy.”

Sohaib Saeed @20:34 “Well, I was the one who was going to read it, so let’s be honest here.”

Nouman Ali Khan @20:37, “I hate you.”

@20:51 “And this is the Mufti of Oman.”

@21:10 “These people belong to the Ibadi school.”

Ustadh Nouman Ali Khan is very beloved in Oman.

He attending a Qur’an course while in Oman that was led by – Shaykh Dawud Bu-Sinani (h). He is based in Algeria.

He speaks about his experience in Oman during a retreat with Shaykh Dawud Bu-Sinani (h).

  1. No cellphone. If an emergency someone will contact you via the details you have given the administration.
  2. You can only mention your name and where you are from. You cannot mention anything else about yourself.

Not your marital status, your educational background, your status in society or your job.

You are there for one purpose and one only. To focus on Allah’s revelation.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 8, 2026 · 4:29 am

Only Two Fates: Contrasting Sunni Scholarly Opinions with the Ibadi Position on the Right-Hand and Left-Hand Records in the Qur’an

As the two recording-angel sitting to the right, and the left—note, not a word does a person utter without having a observer ready.”  (Qur’an 50:17-18)

“While you are certainly observed by vigilant, honourable angels, recording. They know whatever you do. (Qur’an 82:10-12)

﷽ 

Three categories on the day of judgement.

And you shall be three kinds (three groups) on that day. the people of the right, how will they be; the people of the left, how will they be; and the foremost will be the foremost ˹in Paradise˺.They are the ones nearest, in the Gardens of Bliss. A multitude from earlier generations. and a few from later generations. (Qur’an 56:8-14)

  1. The people of the right
  2. The people of the left.
  3. The foremost.

The foremost are understood to be the Prophets of Allah (swt) and the martyrs.

A multitude from earlier generations. and a few from later generations.

The multitude from previous generations and later generations is a reference to those who came before the Blessed Prophet Muhammed (saw) and those who came after him.

The Righteous: Given their record in the right hand.

As for those given their records in their right hand, they will cry happily, ‘Here, everyone! Read my record!'””I truly believed I would face my reckoning.””So they will be in a life of bliss,””In a lofty Paradise,””With clusters of fruit hanging low and near at hand.” “It will be said to them, ‘Eat and drink joyfully for what you did in the days past.'” (Qur’an 69:19-24)

The Wicked: Given their record in the left hand.

“But as for him who is given his record in his left hand, he will say, ‘Oh, I wish I had not been given my record!'” “And that I had never known how my account turned out!” “Oh, I wish my death had been the final one!””My wealth has not availed me at all.” “Gone from me is my power and authority.” (Qur’an 69:25-29)

The Punishment

“Seize him and shackle him!” “Then cast him into the blazing Fire.” “Then fasten him with a chain seventy cubits long.” (Qur’an 69:30-32)

The Reasons for Punishment

“For he never had (yu’minu) faith in Allah, the Greatest,” (Qur’an 69:33)

“And then being among those who believed and advised one another to patience and advised one another to compassion.” “Those are the Companions of the Right.” “But those who (kafarū) disbelieve in Our signs, they are the Companions of the Left.” (Qur’an 90:17-19)

The Two Fates

Those Given their Record in the Right Hand

“As for those who are given their record in their right hand, they will have an easy reckoning, and will return to their people joyfully.” (Qur’an 84:7-9)

Those Given their Record Behind their Backs

“And as for those who are given their record from behind their backs, they will cry for destruction, and will burn in the blazing Fire. For they used to be prideful among their people, thinking they would never return.” (Qur’an 84:10-14)

You can see trusted Sunni tafsir telling us that ‘behind their back’ also is meant by receiving with their left hands.

Sources: https://quranx.com/Tafsirs/84.10

It was narrated that Safwan bin Muhriz Al-Mazini said:

“We were with ‘Abdullah bin ‘Umar when he was circumambulating the House; a man came up to him and said: ‘O Ibn ‘Umar, what did you hear the Messenger of Allah say about the Najwa?’ He said: ‘I heard the Messenger of Allah say: ‘On the Day of Resurrection, the believer will be brought close to his Lord until He will cover him with His screen, then He will make him confess his sins. He will ask him: “Do you confess?” He will say: “O Lord, I confess.” This will continue as long as Allah wills, then He will say: “I concealed them for you in the world, and I forgive you for them today.” Then he will be given the scroll of his good deeds, or his record, in his right hand. But as for the (alkafir ‘aw almunafiq) disbeliever or the hypocrite, (his sins) will be announced before the witnesses.’ ” (One of the narrators) Khalid said: “At: ‘before the witnesses’ there is something missing.” “These are the ones who lied against their Lord!’ No doubt! The curse of Allah is on the wrongdoers.”

Source: (https://sunnah.com/ibnmajah:183)

Sunni Muslims were very shocked by this. That is because the text of the Qur’an is very clear. There is no third option.

Look at what the following has to say:
https://islamqa.info/en/answers/52887/how-will-the-sinful-muslim-take-his-book-of-deeds-on-the-day-of-resurrection

The question is asked: How will the sinful Muslim take his book of deeds on the day of Resurrection?

“As for the sinners among those who believed in Tawheed, who will enter Hell and then be brought forth from it, there is a difference of scholarly opinion concerning them. Some scholars say that they will take their books in their right hands and some say that they will take their books in their left hands.” 

“Al-Safaareeni (may Allah have mercy on him) said: The kaafir will be given his book in his left hand from behind his back, and the sinful believer will be given his book in his left hand from in front of him, and the obedient believer will be given his book in his right hand from in front of him. Al-Maawirdi was certain that what is well known is that the (Muslim) evildoer who dies without having repented from his evildoing will take his book in his right hand, then he narrated an opinion which suggests that we should not discuss this matter and said: No one says that he will take it in his left hand.”

“Yoosuf ibn ‘Umar narrated that the Maalikis differed concerning sinners among those who believe in Tawheed. It was said that they will take their books in their right hands, and it was said that they will take them in their left hands.”

“With regard to the view that they will take their books in their right hands, it was said that they will take them before they enter the Fire, and that will be a sign that they will not abide therein forever. And it was said that they will take them after they are brought out of the Fire. And Allah knows best.”(Lawaami’ al-Anwaar al-Bahiyyah, 2/183 )”

“Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: With regard to a believer who sins, will he take his book in his right hand or in his left hand? He replied: He will take it in his right hand.”(Al-As’ilah al-Mulhaqah bi Sharh al-Safaareeniyyah, p. 500).”

“It seems – and Allah knows best – that no one will take his book in his left hand except the kaafir, as is apparent from the verses quoted above.”

“What the Muslim should do is to strive hard to do acts of obedience and worship, and to do good deeds, so that he will be among those who are given their books in their right hands. May Allah make us among them.”

“And Allah knows best.”

Prima Qur’an comments:

We are not keen on what Al-Saffārīnī or ‘Uthaymeen of the Hanbali school say. We are not keen on what al-Mawardi, and the Shafi’i or the Maliki schools say. All of what has been stated by them is a far cry from the truth. It goes against the clear text of the Qur’an.

So let us look at what is claimed by Muhammed bin Ahmad al-Saffarini al-Hanbali.

“The kaafir will be given his book in his left hand from behind his back, and the sinful believer will be given his book in his left hand from in front of him, and the obedient believer will be given his book in his right hand from in front of him.”

However, the article itself says:

“These verses indicate that the believer who is destined for Paradise will take his book in his right hand, and that the kaafir who is doomed to Hell will take his book in his left hand, from behind his back. 

The evidence that those who take their books in their left hands are the kaafirs is the verses in which Allah says: 

“Verily, he used not to believe in Allah, the Most Great” [Al-Haaqqah 69:33]

“Verily, he thought that he would never come back (to Us)!” [Al-Inshiqaaq 84:14]

i.e., he thought that he would never return to Allah.  

This is also indicated by the verse in which Allah says (interpretation of the meaning): 

“But those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell)” [Al-Balad 90:19]

So the sinful believer cannot be the one who takes his book in his left hand from in front of him.

Let us look what is claimed by Alī ibn Muḥammed ibn Ḥabīb of the Shafi’i.

“Al-Maawirdi was certain that what is well known is that the (Muslim) evildoer who dies without having repented from his evildoing will take his book in his right hand, then he narrated an opinion which suggests that we should not discuss this matter and said: No one says that he will take it in his left hand.”

You say what we highlighted in red? Why should no one discuss this matter? Because it is a red flag that is why. Not is not known that the (Muslim) evildoer who dies without having repenting takes his book in his right hand. That is not what the Qur’an says at all!

Of course no one will say left hand because it is established that those who take the book in the left hand are the kufar (ungrateful).

Muḥammed bin Ṣāliḥ al-‘Uthaymīn of the Hanbali school states:

“Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: With regard to a believer who sins, will he take his book in his right hand or in his left hand? He replied: He will take it in his right hand.“(Al-As’ilah al-Mulhaqah bi Sharh al-Safaareeniyyah, p. 500).”

Let us see how Allah (swt) describes the people of the right hand?

As for those given their records in their right hand, they will cry happily, ‘Here, everyone! Read my record!'””I truly believed I would face my reckoning.””So they will be in a life of bliss,””In a lofty Paradise,””With clusters of fruit hanging low and near at hand.” “It will be said to them, ‘Eat and drink joyfully for what you did in the days past.'” (Qur’an 69:19-24)

Does the above verse describe someone who knows they will burn in hellfire for an undisclosed period of time?

“As for those who are given their record in their right hand, they will have an easy reckoning, and will return to their people joyfully.” (Qur’an 84:7-9)

Can it truly be said of the one who is burned in hellfire for an undisclosed period of time that they will ‘have an easy reckoning’ ?

See Sunni Tafsir here:

https://quranx.com/Tafsirs/84.7

“(Then as for him who will be given his Record in his right hand, he surely, will receive an easy reckoning,) (84:7-8) meaning, easy without any difficulty. This means that he will not be investigated for all the minute details of his deeds. For verily, whoever is reckoned like that, he will certainly be destroyed.” –Ibn Kathir

“Then as for him who is given his book in his right hand,! he will receive an easy reckoning,That is, He forgives his sins and does not take him to account for them. Similarly it is related in a tradition that Allah, Exalted is He, if He wishes to conceal [the sins] of a servant on the Day of Resurrection, will show him only those sins which are known to Him and His servant, and then forgive him for them.”-Al Tustari.

Once again the position of the Ibadi school is clear.

  1. There is not a single verse anywhere in the Qur’an that believers (mumin) enter the hellfire.
  2. There is not a single verse anywhere in the Qur’an that the ungrateful (kafir) enter heaven.

The most sensible statement from the article above is the following:

“What the Muslim should do is to strive hard to do acts of obedience and worship, and to do good deeds, so that he will be among those who are given their books in their right hands. May Allah make us among them.”

Today we can only say: “Amin!” For this is what the Allah (swt) commanded of us.

The mainstream Sunni doctrine of temporary Hell for sinful Muslims relies on aḥādīth (e.g., intercession, removal of sinners from Hell) and interpretations that do their level best to harmonize aḥādīth with the Qur’an. But as we’ve demonstrated, the Qur’anic text itself makes no such provision.

Our conclusion is sound: the only safe course is to strive for the right hand, seek Allah’s forgiveness. Schools of thought can have thier disagreements However, the Qur’an’s clarity on the two fates is unmistakable.

You may also wish to read the following:

Shafa’at of the Prophet is for who?
Are Muslims weighed on scales on the judgement day?

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 7, 2026 · 11:33 pm

عن صدى الشُّراة


ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِۖ وَجَٰدِلۡهُم بِٱلَّتِي هِيَ أَحۡسَنُۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ

﷽ 

عن صدى الشُّراة

منصة رقمية تُعنى بجمع وحفظ التسجيلات الشعرية العمانية والإباضية، نهدف من خلالها إلى تسهيل الوصول إلى هذه التسجيلات والرجوع إليها ومشاركتها عن طريق خاصية البحث وقوائم التشغيل.

ومما يميز المنصة مشغل التسجيلات الذي يمكن استخدامه للاستماع إلى التسجيلات وترتيبها والتحكم بها.

معنى اسم صدى الشُّراة

يتكون الاسم من كلمة “صدى” وهو ترداد الصوت، وكلمة “الشراة” وتطلق على الذين شروا أي باعوا نفوسهم ودنياهم لله ابتغاء الآخرة، وذكرت في القرآن الكريم، مثل قول الله تعالى:

﴿إِنَّ اللَّهَ اشتَرى مِنَ المُؤمِنينَ أَنفُسَهُم وَأَموالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقاتِلونَ في سَبيلِ اللَّهِ فَيَقتُلونَ وَيُقتَلونَ وَعدًا عَلَيهِ حَقًّا فِي التَّوراةِ وَالإِنجيلِ وَالقُرآنِ وَمَن أَوفى بِعَهدِهِ مِنَ اللَّهِ فَاستَبشِروا بِبَيعِكُمُ الَّذي بايَعتُم بِهِ وَذلِكَ هُوَ الفَوزُ العَظيمُ﴾ [التوبة: ١١١]

وفي قوله تعالى:

﴿فَليُقاتِل في سَبيلِ اللَّهِ الَّذينَ يَشرونَ الحَياةَ الدُّنيا بِالآخِرَةِ وَمَن يُقاتِل في سَبيلِ اللَّهِ فَيُقتَل أَو يَغلِب فَسَوفَ نُؤتيهِ أَجرًا عَظيمًا﴾ [النساء: ٧٤]

واستخدم أصحابنا — أهل الحق والاستقامة — هذا المصطلح بكثرة فدل عليهم.

فاسم المنصة يدل على ترديد الأصوات التي نطق بها أصحابنا في ما خلفوه من آثار شعرية بلسان من سخره الله تعالى لذلك في هذا الزمن؛ لتستمر رسالة السلف عند الأجيال القادمة حرصاً عليها من الضياع والله الموفق.

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