Author Archives: primaquran

About primaquran

Researcher of Hadith compilation and transmission, Islamic jurisprudence with emphasis on early developmental period. Muslim. Ahl al-Haqq wa-l istiqama. Follower of the Qur'an and Sunnah as understood by the earliest school in Islam. “We take the truth even from a man of hatred and we reject falsehood even from a chosen friend. We have no respect for a man, however exalted, If from the truth he has deflected.”-Shaykh Abdullah bin Humeid Al Salmy

May 18, 2026 · 2:30 pm

The Old Testament’s Framework for Child Rape: A Property Crime Against the Father, Remedied by Bride-Price and Forced Child Marriage.

“So marry them with the permission of their people ahlihinna (of their people/family)and give them their due compensation according to what is acceptable. They should be (muh’sanatin ghayra musafihatin) chaste not those who commit immorality, nor those who take lovers (akhdanin). (Qur’an 4:25)

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Perhaps the single biggest polemic or attack directed towards Islam has to do with the claim that the Blessed Prophet (saw) married his wife Aisha (ra) at a very young age.

For modern Christians, this represents the height of moral repugnance. Even when it is pointed out to Christians that what makes a female a woman is puberty. Even when it is pointed out that there is no definitive age given for marriage in the Bible, they still persist.

But here comes the problem. The Bible that Christians have in their hands today portrays the Christian Jesus as giving a law in which a 6 or 9-year-old was raped (not given in marriage) but raped, her rapist would pay 50 shekels of silver to her father. The man can never divorce her.

So, by this reasoning, if a person should never even consider Islam because of this, on what consistent basis should one become a Christian or remain a Christian given this shocking text?

Are Christians out to create more atheists than believers?

So let us look at the text in context. Let us look at the various ways Christian apologist try and soften the text.

The law that the Christians Jesus gave.

“If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. If a man happens to meet in a town a virgin pledged to be married and he sleeps with her, you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you.But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die. Do nothing to the woman; she has committed no sin deserving death. This case is like that of someone who attacks and murders a neighbor, for the man found the young woman out in the country, and though the betrothed woman screamed, there was no one to rescue her. If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.” (Deuteronomy 22:22-28)

So let us analyze the text.

Case 1. “If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.”

Prima Qur’an comments: The plain reading here is that a man (married or unmarried) sleeps with a woman (married) and they are found they are both to be killed. The text indicates both parties consent.

Case 2. “If a man happens to meet in a town a virgin pledged to be married and he sleeps with her, you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you.” The text indicates both parties consent.

Prima Qur’an comments: The plain reading here is that a man (married or unmarried) sleeps with a woman (not married but engaged) and they are found they are both to be killed.

Case 3. “But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die. Do nothing to the woman; she has committed no sin deserving death. This case is like that of someone who attacks and murders a neighbor, for the man found the young woman out in the country, and though the betrothed woman screamed, there was no one to rescue her.”

Prima Qur’an comments: The plain reading of the text is if the man rapes a woman in the countryside the man is to be killed and the woman is to be spared. The reasoning being is that it is presumed that even if she did cry out for help no one could help her. This text does not indicate that the parties consent.

Case. 4 “If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives.” This text does not indicate that the parties consent.

Prima Qur’an comments: The plain reading of the text is that if a man rapes a virgin who is not engaged and they are discovered he must pay the father 50 shekels of silver. He cannot divorce the young woman.

Analaytical breakdown of Deuteronomy 22:28-29.

We can translate the text as:

“If a man happens to meet a virgin (betulah) who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the ((na’arah) young woman, for he has violated her. He can never divorce her as long as he lives.”

“If a man finds a young woman (na’arah) who is a virgin (betulah), not betrothed, and seizes her and lies with her, and they are found, then the man who lay with her shall give to the young woman’s father fifty shekels of silver, and she shall become his wife because he violated her. He may not divorce her all his days.”

The definition of na’arah here is:

a girl (from infancy to adolescence).

Source: https://biblehub.com/hebrew/5291.htm

What becomes immediately shocking is the law treats it as a property and marital crime against the father, not a violent assault on a child! In fact, the agency of the child is not considered at all.

Few points of clarification.

This text is not endorsing rape of children.
The text is informing us of what happens if a child is raped.
This text is not saying that he must marry that child.
The female child has no agency in this at all.

This is bloodcurdling evil. It represents a malevolence in its absolute, horrifying, and nightmarish form. Especially from the perspective of the female.

On a plain reading, this law applies to any virgin female under her father’s authority who is not betrothed, regardless of age. The remedy is marriage to her rapist and no divorce.

The Purpose of the Law: This law served two purposes:

Financial penalty to the father (who lost the bride-price a virgin daughter would command).
Social protection for the woman, who would otherwise be “damaged goods” and unmarriageable. Forcing the rapist to marry her and never divorce her provided her with lifelong financial and social security. (This is abhorrent to modern ethics, but it was intended as a protection for the woman in that ancient patriarchal context.)

Notice the law treates this as a property and marital crime against the father and not a violent assault on a child!

That’s it. No age. No consent requirement. No exception for young children. No minimum threshold.

People (including scholars, pastors, and apologists) claim the Bible clearly excludes children from laws like Deuteronomy 22:28-29, they are adding to the text, not reading from it. The text says what it says. The rest is tradition, inference, or moral discomfort dressed up as exegesis.

Jews and Christians panic. This is not rape at all! It’s a case of seduction!

These are many different translations of the text into English.

https://www.biblestudytools.com/deuteronomy/22-28-compare.html

One thing that Jews and Christians will do is to say that the text is not talking about rape at all but seduction!

There are many reasons why this does not hold water and they know they are being decietful.

Notice the text says:

“He must marry the (na’arah) young woman, for he has violated her.”

“and she shall become his wife because he violated her”

“Humbled” / “violated” — does the punishment fits the crime

The word translated here as “violated” is also translated “afflicted” and “humbled”.

If it’s consensual, why can he never divorce her because he “violated/humbled” her?

If it’s consensual, there was no humbling or violation involved but she was an enthusiastic participant.

How do the Jews and Christians reconcile their idea that Deuteronomy 22:28 is consensual sex when the man is told he can never divorce the woman because he has humbled her?

Consensual sex doesn’t humble or disgrace a woman in that culture — marriage does not humble her. The humiliation is the forced nature of the act, the loss of her virginity by violence, the public shame. The permanent marriage without divorce is not a reward; it is a lifelong penalty to him (he cannot rid himself of her) and a provision for her (she would otherwise be unmarriageable and destitute). But that provision does not negate that the act was rape.

Exodus 22:16 vs. Deuteronomy 22:28-29 — different verbs, different meanings

Some Jews and Christians while trying to obfuscate the discussion quickly bring up Exodus 22:16.

Look at what it says:

“If a man seduces (patah) a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins.” (Exodus 22:16)

“If a man finds a young woman (na’arah) who is a virgin (betulah), not betrothed, and seizes (taphas)her and lies with her, and they are found, then the man who lay with her shall give to the young woman’s father fifty shekels of silver, and she shall become his wife because he (anah)violated her. He may not divorce her all his days.” (Deuteronomy 22:28-29)

Terms.

patah. Meaning: allure, deceive, enlarge, entice, flatter, persuade, silly one

Source: (https://biblehub.com/hebrew/6601.htm)

anah. Meaning: To afflict, oppress, humble, answer, respond

Source: (https://biblehub.com/hebrew/6031.htm)

taphas. Meaning: To seize, capture, grasp, take hold of

Source: (https://biblehub.com/hebrew/8610.htm)

There’s a difference between a man who has sex with a woman and then marries her and a man who seizes a woman, has sex with her, and then marries her. In the first case, he can divorce her. In the second case, he cannot. It only makes sense if he has done some unusual harm to her.

Notice in both cases the man still pays the fifty shekels of silver to the father. In the case that is consensual the marriage is at up to the father. The woman has no agency. In the case that it is non consensual the marriage must take place. The woman has no agency.

Note that Exodus 22:16 uses language of seduction (patah — to entice, persuade), while Deuteronomy 22:28 uses taphas (seize, overpower, force) and anah (afflict, humble, violate).

Examples of taphas.

“She caught him by his cloak and said, ‘Come to bed with me!’ But he left his cloak in her hand and ran out of the house.” (Genesis 39:12)

“Caught” = taphas (תָּפַשׂ) — Potiphar’s wife seizes/grabs hold of Joseph’s garment. The verb implies physical force or grasping, not a gentle or seductive touch.

“He took Agag king of the Amalekites alive, and all his people he totally destroyed with the sword.” (1 Samuel 15:8)

“Took” = taphas (תָּפַשׂ) — Saul captures/seizes King Agag. This is the language of military capture and physical restraint.

“Then Elijah commanded them, ‘Seize the prophets of Baal. Don’t let anyone get away!’ They seized them, and Elijah had them brought down to the Kishon Valley and slaughtered there.” (1 Kings 18:40)

First “Seize” and second “seized” = taphas (תָּפַשׂ) — Elijah commands the people to physically capture/restrain the prophets of Baal. Again, forceful taking of persons.

Example of anah.

“But when she brought it to him to eat, he took hold of her and said, “Come to bed with me, my sister.” “No, my brother!” she said to him. “Don’t force me! (tə·‘an·nê·nî) This thing should not be done in Israel. Don’t do this wicked thing. What about me? Where could I get rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. Please speak to the king; he will not keep me from being married to you.” But he refused to listen to her, and since he was stronger than she, he (way·‘an·ne·hā) raped her.” (2 Samuel 13:11-14)

Both of the words translated as: Don’t force me! and raped her are verb forms of the word anah.

You know what context the word (anah) never appears in the Bible? Where a woman has consensual sex.

Christian apologist dig deep to obfuscate the matter one last time.

So one Christian wanted to show that anah only means humbled and not rape.

So here the Bible god gives the people two choices. Submit to forced labour (which includes your men, women, and animals) or we fight kill the men and which result sin forced labour (minus the men).

“When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves. And you may use the plunder the Lord your God gives you from your enemies.This is how you are to treat all the cities that are at a distance from you and do not belong to the nations nearby.” (Deuteronomy 20:10-15)

So this Christian cited the following text:

“When you go to war against your enemies and the Lord your God delivers them into your hands and you take captives, if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife. Bring her into your home and have her shave her head, trim her nails and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife. If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have (‘in·nî·ṯāh)dishonored her.” (Deuteronomy 21:10-14)

Such Christians are truly dark individuals.

So this Christian believes that once a man goes into a village, kills a woman’s entire family, takes her prisoner, brings her home, and “marries” her after she mourns her dead family (mother and father) for a mere month that this ‘marriage’ was consensual?

One last plead by the Christian apologist. The phrase: ‘They are discovered’ and the ‘no cry for help.’

The phrase “they are discovered” (wə·nim·ṣā·’ū) does not imply consent. It implies the act became known—whether through pregnancy, witness, rumor, or later discovery. A raped girl might well be silent out of fear, shame, or trauma (as Tamar was—she “put ashes on her head” and went away desolate, but she did not immediately run to report it).

Imagine a woman who walking on her way to work and she sees man holding a woman at knife point. She discovers them. Does that make the encounter mutual or consensual no it doesn’t.

This causes us to go back and look at case 2 above.

Case 2. “If a man happens to meet in a town a virgin pledged to be married and he sleeps with her, you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you.”

This law given to us by the Christian Jesus is very legally crude by modern standards. It also shows us to us that the Christian Jesus cannot be Almighty God becuase his logic is flawed. When the Christian Jesus teaches us: “cry = rape” / “no cry = consent” we must object on moral and logical grounds.

Here the seeker of truth and the Christian who is distraught over these teaches of Christiain Jesus is comforted by the Muslim who says to these text given by the Christiain Jesus. “It doesn’t work like that at all!”

Any of these would explain why a raped girl — especially a child of 6 or 9 — might not cry out:

Gagged — physically unable to scream
Weapon held to throat — silent or die
Threats against her family — “I’ll kill your father if you scream”
Threats against her livelihood — “I’ll make sure you and your family starve”
Fear-induced paralysis — freeze response is documented, common, and not consent
Authority figure — if the man is her employer, a relative, or someone with power over her family
Shame or confusion — especially in a child who may not fully understand what is happening
Previous threats — “No one will believe you”

A Muslim would never attribute such sick and deperaved reasoning to Jesus (upon whom be peace). Let alone attribute this to God Almighty!

Context of (Deuteronomy 22:22-28) shows that verse 28-29 is non consensual.

Notice that Deuteronomy 22:22-28 is split into two sections.

Case 1 and Case 2 which indicate consent. and Case 3 and 4 which showcase cohercision.

“But if out in the country a man happens to meet a young woman pledged to be married and rapes her, only the man who has done this shall die.” The word translated ‘rapes her’ in verse 25 is the Hebrew word

The word translated “rapes her” in verse 25 is the Hebrew (wə·he·ḥĕ·zîq).

chazaq means: To be strong, to strengthen, to harden, to prevail, to take hold of

Source: (https://biblehub.com/hebrew/2388.htm)

“If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered.”

The word translated as “rapes her” in verse 28 is the Hebrew (ū·ṯə·p̄ā·śāh)

taphas. Meaning: To seize, capture, grasp, take hold of

Source: (https://biblehub.com/hebrew/8610.htm)

So it is very clear that verse is speaking of cohercision as it comes under the section dealing with cohercision.

Betrothed vs. unbetrothed — the father’s property distinction

The only reason the rapist is punished is in the previous text is because she belongs to another man.

In Deuteronomy 22:22-27, if a betrothed virgin is raped in the city and does not cry out, she is executed alongside the rapist (presumed consent). See Case 2 mentioned above.

If a betrothed virgin is raped in the field, only the man dies (she is presumed innocent). See Case 3 mentioned above.

The difference is property rights — a betrothed woman belongs to another man. An unbetrothed virgin belongs to her father. The rape of an unbetrothed virgin is a property crime against the father (hence the fine paid to him), not primarily a crime against the person of the girl.

That is why:

A betrothed woman’s rape is adultery against the husband (death penalty)
An unbetrothed woman’s rape is theft from the father (50 shekels + marriage)

The woman herself is not the primary rights-holder in either case.

That is precisely why the law given to us by the Christian Jesus is abhorrent by modern standards: it treats the rape of a child or unmarried woman as a financial and marital offense against her male guardian, not as a violent crime against her. It’s this dehumanization of women by the Christian Jesus that has left many Christians devesated and soul searching.

The Septuagint — biasamenos (by force)

The Greek translation (LXX) uses βιασάμενος biasamenos — from biazō, meaning “to use force, to compel, to rape.” There is no ambiguity. The translators of the Septuagint (Jewish scholars centuries before Christianity) understood the Hebrew to mean forcible rape.

Source: (https://www.septuagint.bible/-/deuteronomion-kephalaio-22)

Source: (https://biblehub.com/greek/971.htm)

There is no Christian case to be made against the Blessed Prophet Muhammed (saw) based upon reports of him marrying Ayesha (ra). That is to say there is no consistent case. If one is to reject Islam because of the hadith reports that he married Ayesha (ra) at the age of 9, then the Christian is asking the Muslim to reject Christianity altogether. There is no way the two models are morally equal.

One is a claim not based upon the Qur’an but upon Islamic secondary sources that the Blessed Prophet Muhammed (saw) consensually married Ayesha (ra) at the age of 9.

The other is a claim that the Christian Jesus gave us a law where a man who rapes a young female virgin at the age of 6 or 9 pays 50 shekels of silver to her father and then marries the young female virgin. This was done without her consent. Such a law is not found in the oral tradition but in the very heart of the sacred text of the Christians and Jews.

No morally sound person could ever consider Christianity knowing that the Christian Jesus gave such scuzzy and crummy laws.

You may also be interested in reading the following:

The Question of Slavery & Milk Al Yamin In Islam.

Shafi’i Muhaddith (Salah al-Din al-idlibi) questions age of Aisha in Bukhari

The Age of Aisha and the Highly Detailed Qur’an?

The appropriate age for a female to marry and bear children according to the Bible.

The appropriate age for a female to marry and bear children according to Quran only

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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Tagged as bible, child-rape, christian-jesus-gave-crummy-laws, christian-jesus-gave-scuzzy-laws, christian-morality, christianity, depravity, deuteronomy, forced-marriage, immoral-laws, pentatuch, rape, tnch, torah

May 17, 2026 · 6:10 am

Eid Mubarak from Prima Qur’an.

“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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Eid Mubarak! May this blessed occasion fill your heart with joy, your home with warmth, and your life with countless blessings. May Allah grant you peace, love, and unity in the company of family and friends. 🌙✨Please forgive our many short comings and faults. While we celebrate let us not forget those who can’t due to war and oppression. Let us not forget the converts, often alone and isolated. 🌹❤️

Congratulations the many hundreds of thousands who have fulfilled thier obligation of Hajj. May Allah bless you all and may it be a witness for you on the day of judgement.

May this be a very blessed and joyous Eid for all of you!

We give you the Eid Khutbah from Shaykh Dr. Kahlan Al Kharusi assistant Mufti of Oman. May Allah have mercy on him.

In the name of Allah, the Most Gracious, the Most Merciful. Indeed, all praise is due to Allah. We praise Him, seek His help, and ask for His forgiveness. We seek refuge in Allah from the evils of our souls and the wickedness of our deeds. Whomever Allah guides, none can lead astray, and whomever He allows to stray, none can guide. I bear witness that there is no deity worthy of worship except Allah, alone, without any partner. And I bear witness that Muhammed is His servant and His Messenger. O Allah, bestow Your blessings and peace upon him, upon his family, his companions, and all those who follow his guidance until the Day of Judgment. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest, infinitely great. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest. And to Allah belongs all praise, abundant praise. Glory be to Allah in the morning and the evening.

O you who believe, be mindful of Allah and speak words that are just and right. He will then rectify your deeds for you and forgive you your sins. Whoever obeys Allah and His Messenger has indeed achieved a magnificent triumph.

Now then, indeed the hearts of Muslims today beat with a call, renewing their covenant with Allah Almighty, either through spoken words or through their very state: “Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Indeed, all praise, blessings, and dominion are Yours. You have no partner.” It is a sincere faith, absolute obedience, profound gratitude, abundant remembrance, and much supplication. How great these days are, and how magnificent the meanings and signs they bring! They all come with Eid to renew in the Islamic nation that its creed is a pure and tolerant monotheism, that its message is one of goodness, guidance, and mercy to the worlds, that its guidance is that of justice and truth, and its hallmark is high moral character, noble values, and generous traits. By the truth of Allah, these are the very things that unite the word of Muslims, give them honor among nations, guide their standing, preserve their homelands, and call for their unity—if only they understood them and embraced them. Whoever submits his face to Allah while doing good has grasped the most trustworthy handhold. And to Allah is the final return of all matters. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest. And to Allah belongs all praise.

O servants of Allah, can it be hidden from any rational person what humanity is experiencing today of turmoil in conditions, imbalance in the foundations of understanding and cooperation, distance from guidance and righteousness, and the rejection of the causes of peace? Yet the sincere Muslim is commanded in all his affairs to adhere to truth, uphold justice, reject oppression and aggression, and embody patience, diligence, and wisdom. If he does so, Allah Almighty guarantees him the overcoming of tribulations, the attainment of goals, and the realization of goodness.

Consider how our Lord, Glorious and Exalted, gave us glad tidings in Surah Al-Ma’idah through a verse revealed to the Messenger of Allah (saw) during such blessed days as these, on the Day of Arafah. It is His saying, Exalted is He: “Today I have perfected for you your religion, completed My favor upon you, and have approved for you Islam as your religion.” Then He informs us of another great glad tiding we remember with the renewed memory of these fragrant, blessed days, which dispels despair from souls and brings joy and hope. For He, Glorified is He, says in the same surah: “Your only ally is Allah, His Messenger, and the believers—those who establish prayer, give charity, and bow down in worship. Whoever takes Allah, His Messenger, and the believers as allies—indeed, the party of Allah will be victorious.” And from His mercy, Glorious and Exalted, upon His servants is that He made clear to them the method of achieving that in the same surah, revealing what they need when nations conspire and balances are distorted. He, Glorified is He, says: “O you who believe, be steadfast for Allah as witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just, for it is closer to righteousness. And be mindful of Allah. Indeed, Allah is All-Aware of what you do.” Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah, and Allah is the Greatest. And to Allah belongs all praise.

O Muslims, may Allah have mercy on you, seize these good and blessed days by glorifying Allah Almighty through remembrance and gratitude, performing the Takbir and remembrance after the obligatory prayers until the end of the Days of Tashreeq, and offering sacrifices for the sake of Allah Almighty, while being diligent in acts of kindness, righteousness, benevolence, and striving to reconcile between people. Strive for what increases our beloved homeland, Oman, in status, honor, cohesion, security, and peace, appreciating the efforts of every hand that builds, and being vigilant against anyone who seeks evil, division, or detraction. The path to all of this lies in us, the people of this generous land, realizing the meanings of fraternity, mercy, mutual love, compassion, turning to noble matters, and disregarding trivial ones. No season is more worthy of reviving these meanings and realizing them in our reality than these well-known days. We always advise ourselves and others to heed Allah Almighty’s commandment where He says: “And fear a Day when you will be returned to Allah, then every soul will be fully compensated for what it has earned, and they will not be wronged.”

And send blessings and peace upon the trustworthy Messenger, for your Lord has commanded you to do so when He said: “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with full respect.” O Allah, send blessings upon our Prophet Muhammed and upon the family of our Prophet Muhammed, as You sent blessings upon Ibrahim. And bestow blessings upon our Prophet Muhammad and upon the family of our Prophet Muhammed, as You bestowed blessings upon Ibrahim and the family of Ibrahim in the worlds. Indeed, You are Praiseworthy, Glorious. O Allah, be pleased with his rightly-guided successors, his wives, the mothers of the believers, all the other companions, and with us along with them, by Your mercy, O Most Merciful of the merciful.

O Allah, our Lord, protect our homelands and strengthen our ruler, Haitham bin Tarik. Support him with truth, and support truth through him, O Lord of the worlds. O Allah, shower him with Your blessings, support him with the light of Your wisdom, guide him with Your success, guard him with Your protective care, and bring about through him abundant goodness, honor, and elevation for his people and his nation, O Possessor of Majesty and Honor. O Allah, we ask You to decree for Oman and its people honor, elevation, growth, security, and peace, to avert from them all evil and dislike, and to suffice us, O our God, against the evil of trials, both apparent and hidden. O Allah, send down upon us blessings from the heavens, bring forth for us the good of the earth, and bless us in our fruits, crops, and all our provisions, O Possessor of Majesty and Honor. O Allah, grant glory to Islam, guide Muslims to the truth, unite their word upon goodness, support our oppressed brothers in Gaza, Palestine, and all other Muslim lands, and be their Protector, Sufficer, and Supporter. O Allah, suffice them against Your enemy and their enemy as You will, O Possessor of Majesty and Honor. O Allah, protect the pilgrims to Your Sacred House, accept their rituals from them, and return them to their families safe and successful. Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.

Indeed, Allah commands justice, goodness, and giving to close relatives, and forbids immorality, evil, and oppression. He admonishes you so that you may take heed.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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May 16, 2026 · 1:04 am

The Jurisprudence of Hajj. Step by Step part 3 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 | Hajj Rituals from the Day of Tarwiyah to the Days of Tashreeq | 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, the Lord of all worlds, and may peace and blessings be upon our Prophet Muhammed, his family, and all his companions. My dear brothers and sisters, respected viewers, we greet you with the greeting of Islam: Peace be upon you all, and the mercy of Allah and His blessings. We continue, by the will of Allah, this blessed course concerning the rulings of the rituals of Hajj and Umrah.

In our previous meeting, we had stopped after completing the rituals of Umrah.

The pilgrim remains in the sacred city of Makkah, increasing their remembrance of Allah (dhikr) and attending the circles of knowledge that are held within the campaign accommodations. They should be extremely keen not to miss these lessons, because the ultimate goal of these lessons and lectures held for the pilgrims in their accommodations is to prepare the pilgrims’ hearts spiritually, as well as to prepare them jurisprudentially and knowledgeably, so they are fully prepared to perform this blessed ritual and to complete the rites of Hajj with clear insight and guidance.

The actions of Hajj begin on the eighth day of Dhul-Hijjah.

This Hajj has three pillars (arkan). When we say ‘pillar’, it means a foundation upon which Hajj is built. If any one of these pillars is compromised, the Hajj becomes invalid. The first pillar is Ihram (the state of consecration), because Ihram is the key through which the pilgrim enters this rite. Without Ihram, they have not entered the rite at all. The second pillar is standing at Arafah, because the Prophet (peace be upon him) said: “Hajj is Arafah.” Whoever does not stand at Arafah with the pilgrims, their Hajj is invalid. The third pillar is Tawaf (circumambulation) and Sa’i (walking between Safa and Marwah) – specifically Tawaf al-Ifadah along with Sa’i al-Ifadah. This Tawaf with Sa’i is a pillar of Hajj.

These three pillars cannot be compensated for by anything.

If a person leaves other rites out of forgetfulness, ignorance, heedlessness, or due to an inability for health reasons that prevents them from performing them, those might be compensated for by something, such as offering a sacrifice (dam) or a fidya (ransom). However, these three pillars cannot be compensated for by anything. Whoever does not perform one of them, their Hajj is invalid. Therefore, pay attention to these three pillars, may Allah bless you.

When do the actions of Hajj begin?

On the eighth day of Dhul-Hijjah, which is the Day of Tarwiyah. On the eighth of Dhul-Hijjah, the rites of Hajj begin. The pilgrim enters Ihram from their own home in which they are residing, i.e., from the accommodation they are staying in within Makkah. They do not need to go to a Miqat (designated station for Ihram), nor to the Sacred Mosque, nor to the mosque of their neighborhood. Rather, they enter Ihram from the very place they are staying in Makkah.

What does the pilgrim do on the eighth day, from the moment they enter Ihram until the morning of the ninth day? Let us all watch this following clip.

Actions of the Eighth Day: The Mutamatti’ (performing Umrah first then Hajj), Mufrid (performing Hajj only), and Qiran (performing Umrah and Hajj together) enter Ihram on the eighth day if they have not entered Ihram before that. This is done by wearing the garments of Ihram and avoiding prohibited acts, such as stitched clothing, covering the head (for men), using perfume, engaging in sexual intercourse and its preliminaries, and arguing.

Among the actions of the eighth day is forming the intention (niyyah) after beginning the Talbiyah (chanting “Labbayk Allahumma Labbayk…”) while heading to Mina. This day is the first day of Hajj. The pilgrim should recite the Talbiyah and dhikr abundantly while being careful to spend the night of the ninth day in Mina. If the pilgrim remains in Mina and prays the five daily prayers there – Dhuhr, Asr, Maghrib, Isha, and Fajr – how does the pilgrim pray these five prayers in Mina? For Dhuhr, they pray two rak’ahs shortened (qasr) at its proper time. For Asr, they pray two rak’ahs shortened at its proper time. For Maghrib, they pray three rak’ahs at its proper time. For Isha, they pray two rak’ahs shortened at its proper time. As for Fajr, there is no shortening, so they pray it at its proper time. Thus, they perform these five prayers in Mina until the morning of the ninth day of Dhul-Hijjah. From the moment they enter Ihram on the eighth day until this time on the morning of the ninth day, the pilgrim should abundantly recite the Talbiyah to Allah, repeating it over and over.

The ninth day of Dhul-Hijjah is the greatest day of Hajj by far. It is called the Day of Arafah. What is the Day of Arafah? What does the pilgrim do on this day? What is the status of this day with Allah? Let us all watch the following clip.

Actions of the Ninth Day

The Day of Arafah: This is the ninth day of Dhul-Hijjah and it is the second pillar of Hajj after Ihram. “Hajj is Arafah,” and the Hajj of one who does not stand at Arafah is incomplete. After sunrise on the ninth day, the pilgrim begins moving from Mina to Arafah for this greatest pillar. What is meant by ‘standing’ (wuquf) is remaining in the place, not the physical posture of standing. The time for the standing begins after the sun passes its zenith (zawal) until complete sunset. The pilgrim listens to the sermon delivered by the khatib after zawal, then they pray Dhuhr and Asr combined and shortened. The pilgrim humbly supplicates (du’a), seeks forgiveness (istighfar), and remembers Allah generally. This day is the greatest and most honorable day of the entire year, and they should not waste it on idle talk, gossip, or meaningless conversation.

The pilgrim remains in Arafah until they are certain of sunset. It is not permissible for them to depart (Ifadah) before that. Whoever intentionally departs before sunset has invalidated their Hajj. Likewise, it is not correct for them to move from their standing spot towards the boundaries of Arafah with the intention of preparing to leave, as the intention of leaving and moving is equivalent to departing (Ifadah). Purification (taharah) is not a condition for standing at Arafah. Therefore, the standing of a menstruating woman, a woman experiencing post-natal bleeding, or a person in a state of major ritual impurity (junub) is valid. However, the person in major impurity is commanded to perform ghusl (bath) for prayer, and performing ghusl, bathing, and changing clothes does not prevent this; rather, it is recommended for the purpose of cleanliness and purity.

The pilgrim departs (yufeed) from Arafah after sunset, heading to Muzdalifah to spend the night. Thus, the standing at Arafah is completed. The pilgrim remains in Arafah, abundantly remembering Allah. The greatest remembrance that the pilgrim can offer on the Day of Arafah is what is authentically reported from the Messenger of Allah (peace be upon him): the pilgrim’s saying, “La ilaha illa Allah, wahdahu la sharika lahu, lahul mulku wa lahul hamdu, wa huwa ‘ala kulli shay’in Qadeer” (There is no deity worthy of worship except Allah alone, He has no partner, to Him belongs sovereignty and all praise, and He is over all things competent). So the pilgrim should recite this dhikr and others abundantly, filling their time on this blessed day and making good use of and dividing their time.

Indeed, Hajj is Arafah, and the best day upon which the sun has risen and set is the Day of Arafah.

The best supplication is the supplication of the Day of Arafah. The devil has never been seen more humiliated, more despised, more angry, or more grieved than on this day, due to what he sees of the abundant descending of Allah’s mercies on these blessed plains. The standing on the Day of Arafah begins after the sun’s zenith. Therefore, what I advise the pilgrims to the Sacred House of Allah, when they arrive at Arafah before zawal (i.e., before Dhuhr prayer, before the time for Dhuhr enters), is to rest a little so that their bodies become active for performing the actions that will begin after zawal. The actual standing (wuquf) begins after the sun passes its zenith. So, when zawal occurs, the khatib stands and delivers the sermon of Arafah to the people. Then the call to prayer (Adhan) is given, and they pray Dhuhr and Asr combined and shortened. This combination and shortening is obligatory at Arafah. After finishing the prayer, each person devotes themselves to the remembrance of Allah.

What I advise my brothers and sisters is to create a schedule for dhikr on this day, dividing their time so they can make the best possible use of this blessed day. The pilgrim remains in Arafah, reciting the Quran and remembering Allah in whatever position they are in: “Those who remember Allah standing, sitting, and on their sides.” If a person needs to rest a little to rejuvenate their body, there is no religious prohibition against sleeping. The pilgrim remains in Arafah, not leaving until they are certain of sunset. Once they are certain of sunset, i.e., the entry of Maghrib prayer time, it becomes legislated for them to depart (Ifadah) from Arafah. The pilgrims leave Arafah heading towards Muzdalifah. This is where the actions of the tenth day begin.

There are actions the pilgrim performs on the night of the tenth day – i.e., the night spent in Muzdalifah – and there are actions they perform on the morning of the tenth day. What are these actions performed by the pilgrim in Muzdalifah, and what are the actions performed on the morning of the tenth day? Let us all watch this clip, which explains the actions of the tenth day, starting from the night until the morning of that day.

We watch the actions of the tenth day: He prays Maghrib and Isha in Muzdalifah, combined with delay (jam’ ta’khir). He abundantly recites the Talbiyah, Takbir (“Allahu Akbar”), Tasbih (“Subhan Allah”), Tahmid (“Alhamdulillah”), and Tahlil (“La ilaha illa Allah”) at Al-Mash’ar Al-Haram (the Sacred Monument). Spending the night (mabit) in Muzdalifah is an obligatory sunnah (wajib), and it is not permissible to intentionally leave it except for an excuse. Spending the night is achieved by remaining for most of the night of sacrifice (Yawm an-Nahr) there.

It is legislated for the one standing at Muzdalifah, after praying Fajr and remembering Allah, to cross the valley of Muhassir quickly and pass beyond it before the sun rises on the tenth day, if possible. After passing the valley of Muhassir, the pilgrim heads to stone (ramy) the Great Jamrah (Jamrat al-Aqabah), which is the last Jamrah from the direction of Makkah. Here, they stop reciting the Talbiyah and throw seven pebbles at the Jamrah, saying “Allahu Akbar” with each pebble. They should have Makkah on their left and Mina on their right, if possible. Then they leave immediately after the seventh pebble, without making supplication (du’a) or dhikr. They do not throw any other Jamrah on this day according to the Sunnah.

After finishing the stoning, the pilgrim should hasten to slaughter their sacrificial animal (hady). After ensuring the slaughter is done, they are permitted to perform Tahallul (exit from Ihram) by shaving or shortening their hair. By doing so, they have exited from Ihram to the minor tahallul (at-tahallul al-asghar). They are then permitted everything that was prohibited during Ihram, except for sexual intercourse, which is only permitted after completing Tawaf al-Ifadah.

The actions of the tenth day are performed in order: stoning (ramy), then slaughter (dhabh), then shaving (halq). It is not valid to intentionally present one before the other, unless done out of forgetfulness or heedlessness. The pilgrim still has to perform, on the tenth day, Tawaf al-Ifadah around the Ancient House (the Kaaba) and Sa’i, which is obligatory for the Mutamatti’. As for the Mufrid and Qiran, if they had already performed Sa’i after Tawaf al-Qudum (Arrival Tawaf), that suffices them for the Sa’i of Hajj. After completing Tawaf and Sa’i, the pilgrim has achieved the major tahallul (at-tahallul al-akbar). It is also permissible for the pilgrim to delay Tawaf al-Ifadah and Sa’i until after the days of Tashreeq, especially for menstruating women or those experiencing post-natal bleeding. Consequently, the major tahallul is delayed for them as well.

Once the pilgrim has completed the actions of the tenth day, there remain actions of Hajj to be performed during the days of Tashreeq.

The days of Tashreeq are the 11th, 12th, and 13th of Dhul-Hijjah. It is permissible for the pilgrim, after performing the stoning on the 12th day, to leave Mina without performing the stoning on the 13th day and without spending the night of the 13th in Mina. Allah Almighty says in the Noble Book: “But whoever hastens (to leave) in two days – there is no sin upon him, and whoever delays – there is no sin upon him for whoever fears Allah.” What are the actions the pilgrim performs during the days of Tashreeq (the 11th, 12th, and if they remain for the 13th)? Let us watch these actions together according to their legislated order.

Watch the following clip: The days of Tashreeq – the 11th, 12th, and 13th of Dhul-Hijjah – begin with the sunset of the tenth day and end with the sunset of the thirteenth day.

They are days of eating, drinking, and remembrance of Allah. Among the Sunnahs of these days is remaining in Mina and spending most of the night there. It is not advisable to be lenient in leaving spending the night there except for an excuse such as illness or a necessity requiring departure.

It is legislated during these days to stone the three Jamarat: the small (as-sughra), the middle (al-wusta), and the great (al-kubra). The time for stoning on the days of Tashreeq begins from the verified passing of the sun’s zenith (zawal). There is no narrow restriction on the ending time for stoning. Order (tarteeb) is required in stoning; it is not valid to present the middle or great Jamrah before the small Jamrah. The pilgrim stones the small Jamrah, one pebble at a time, saying “Allahu Akbar” with each pebble. Then they face the Qibla and supplicate to Allah and remember Him. Then they proceed to the middle Jamrah and stone it likewise with seven pebbles, saying “Allahu Akbar” with each pebble. Then they face the Qibla again, raising their hands in supplication and dhikr. Then they proceed to the great Jamrah and do the same as before, except they do not stop here for dhikr and supplication. Thus, they have finished stoning the three Jamarat on the 11th day. They repeat the stoning on the 12th day, and on the 13th day for those who delay. It is not valid to perform the stoning before zawal for those who wish to hasten, under the pretext of wanting to return home. Rather, the time for stoning begins after verified zawal on each of the days of Tashreeq.

Allah has permitted those in a hurry to depart (an-Nafr) from Mina to Makkah for Tawaf al-Wada’ (Farewell Tawaf) and then return home, after stoning the three Jamarat on the 12th day. However, the virtue and reward are greater for those who delay until the 13th. As you have seen, the actions of stoning on the 11th and 12th occur after zawal, meaning after the entry time of Dhuhr prayer. Here, I will explain to you in a visual clip where and how the stoning of the three Jamarat is performed. Let us watch this clip together, and then I will comment on it. Stoning should be done inside this basin, meaning the pilgrim throws the pebble so that it falls inside the basin. If they can hit the wall – i.e., the wall of the stoning area – that is better. The minimum requirement is that it falls inside the basin of the Jamarat. If the pebble falls outside the basin or on top of the wall, they must replace it with another pebble and throw it inside the basin. This is the method of stoning during these days.

Undoubtedly, you are aware that the pilgrim stones the three Jamarat – the small, then the middle, then the great – stoning each one with seven pebbles. However, they should not throw all seven at once. Rather, they throw them one pebble at a time until they are certain each pebble has fallen into the stoning basin. We ask Allah Almighty to grant you success in performing this.

After finishing Hajj, after stoning the Jamarat on the 12th day and leaving Mina, the pilgrim heads to Makkah. They remain there until the time of their travel and return to their country. At this point, they must perform Tawaf al-Wada’ (Farewell Tawaf). Tawaf al-Wada’ is a Tawaf of seven circuits around the Kaaba, followed by praying two rak’ahs. The pilgrim should not abandon this Tawaf, as it is an obligatory duty (wajib) of the duties of Hajj, whether the person is a man or a woman. Tawaf al-Wada’ is only waived for two categories of people: the first is a woman who experiences her menstrual period (hayd) before she can perform the Farewell Tawaf; she may leave without performing Tawaf. The second is a person afflicted by Allah with an illness that prevents them from performing Tawaf al-Wada’, whether walking or being carried. Thus, it is waived from them due to inability. As for the rest of the pilgrims, they must perform Tawaf al-Wada’ and make the last action they do in Makkah the Tawaf of the House. Therefore, after Tawaf al-Wada’, it is not correct for the pilgrim to buy anything without necessity, nor to sleep in Makkah before leaving it. Rather, after Tawaf al-Wada’, the pilgrim should immediately proceed to leave Makkah. However, if someone is forced to buy something, such as losing their sandals (may Allah bless you), and they cannot walk barefoot, it is legally permitted for them to go and buy sandals and then leave Makkah.

What are the rulings pertaining to Tawaf al-Wada’? What is the manner of performing Tawaf al-Wada’? Let us watch the following clip:

Tawaf al-Wada’: Scholars agree on the legislated nature of the Farewell Tawaf for the pilgrim, based on the hadith of the Messenger of Allah (peace be upon him): “None of you should depart until his last interaction with the House is the Tawaf.” The pilgrim performs Tawaf of seven circuits around the House, without Ihram and without Sa’i. Then they try to hasten to leave the known boundaries of the sanctuary, so that the Tawaf is the last action they perform.

With this, my dear respected brothers and sisters, viewers, we have completed this jurisprudential course on how to perform the rites of Hajj and Umrah. We ask Allah Almighty to grant us and you success in saying and doing what He loves and is pleased with, to grant us and you sincerity and acceptance, to accept from us and you the righteous deeds, to grant the pilgrims to the Sacred House of Allah success in performing this blessed rite according to what pleases Allah Almighty, and we ask Him to ordain good for us and for you, and to ordain good for His believing servants. We entrust you to Allah, Whose trusts are never lost. May Allah bless you. Peace be upon you, and the mercy of Allah and His blessings.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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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)

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Allah describes Isma’il as one who was true to what he promised.

We want to give credit 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.'” (Qur’an 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.

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).
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 was born.
Every time the Qur’an mentions prophets in a sequence and Isaac and Isma’il are mentioned Isma’il always comes before Isaac.
The Messengers who came to Abraham did not eat the food offered to them.
Sarah laughs in astonishment that the messengers will not eat the food offered to them.
There are no contradictory accounts about who laughs.
There are no conflicting narratives about Ishmael being a teenager or a toddler.
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.

There is a 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 the ancient 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 be 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 (Qur’an 11:69-73).

We will place (Qur’an 11:69-73) before narrative of the sacrifice. Then we will place (Qur’an 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 (Qur’an 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. No one holds this position.

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:

You will have a son named Isaac.
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 sacrifice.	Then this entails.
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’s source is Almighty Allah

We simply point out the errors and the conflict contained in that upon 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.

Christians and Jews never really bothered to explore when and if that relationship became severed. Nor have they explored if 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 tself is not relied upon by historians as an accurate telling of events.

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 whether or not the Pentateuch is considered a verbal or written inspiration.

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.

Abraham says:

“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.” (Deuteronomy 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? Will the god of the Bible curse himself since he says cursed is anyone who sleeps with his sister and the Bible claims Sarah is Abrahams sister?

All this talk about nothing.

Here we go. Here is the secret sauce that Christians scholars would prefer their 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!

Also, notice the word ‘offspring’ and not specifically the line of Issac.

“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)

How are all the people of the earth to be blessed when Jesus comes back and starts slaughtering a good number of those who will not accept him as king?

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

The Hebrew Text Compared

Version	Genesis 16:12 Hebrew Text	Literal 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:

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.”
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 tampered 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)

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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.

Ibn Al Arabi the one who did not have the dream knows better than Ibrahim himself what the dream entailed?
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.
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”
So now Ibn Al Arabi does what the Prophet (saw) himself did not do?
“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” 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:

There is absolutely not a single statement or example anywhere in the Qur’an of the believer entering the hellfire. Not one.
There is absolutely not a single statement or example anywhere in the Qur’an of the disbelievers leaving the hellfire. Not one.
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.
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:

“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?
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!
There is absolutely not a single statement or example anywhere in the Qur’an of the believer entering the hellfire. Not one.
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.

There is doubt expressed in the transmission.
One of the transmitters is having big doubts about what is being transmitted to him.
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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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:

What is prohibited for both males and females.
What is prohibited only for males.
What is prohibited only for females.

As for what is prohibited for both males and females:

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.
Trimming or cutting fingernails or toenails, by analogy with shaving hair, according to the well-known view of scholars.
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).”
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.”
Sexual touching with desire, such as kissing, caressing, hugging, etc.
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.”
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):

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.”
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:

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.
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).
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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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:

Ihrām
Standing at ‘Arafah
Tawāf around the House
Sa‘y between Safa and Marwah

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

Entering Ihrām from the mīqāt
Spending the night in Muzdalifah on the 10th night
Stoning Jamrat al-‘Aqabah on the 10th day
Slaughtering the sacrifice (for those obligated)
Shaving or shortening the hair
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)

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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.”

فضل الأيام العشر من ذي الحجة عن بقية أيام السنة والجهاد في سبيل الله، #الشيخ_كهلان_الخروصي pic.twitter.com/JOxiTtAu9o
— محبو الشيخ كهلان الخروصي (@kahlankrosi) May 16, 2026

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.

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