Ihram from Jeddah in case of non-residents

(Part No. 11; Page No. 137-140)

Fatwa no. 12441

Question:

First: I noticed that many of my countrymen who have performed Hajj or ‘Umrah (lesser pilgrimage) wore the clothes of Ihram (ritual state for Hajj and ‘Umrah), i.e., entered the state of Ihram once they arrived at the Hajj city and some of them even entered the state of Ihram in hotels or homes of relatives and friends in Jeddah. I cannot read Arabic and, therefore, I hope you will provide me with some Ayahs (Qur’anic verses) along with their English translation clarifying or indicating that their Miqat (site for entering the ceremonial state for Hajj and ‘Umrah for Hajj and ‘Umrah) is not Jeddah.

Second: Those I mentioned base their assuming Ihram as such on the following reasons:

A- They are adherents of the Shafi‘y school of Fiqh (Islamic jurisprudence), which differs from all others schools of Fiqh in that it understands the Miqat requirements differently and somehow strictly. B- Since the Hajj city now in Jeddah is more than two Marhalahs (a distance of about one kilometer) away from Makkah, they consider the Hajj city a Miqat. C- When told that they have passed their Miqat on their way to Jeddah, they argued that they no longer use the old road to Yalamlam as they travel by air. D- Those who consider the city of Jeddah their Miqat support their claim by the fact they had stayed in the homes of their relatives and friends for a period of two or three days before heading to Makkah. Thus, according to them, their short stay in Jeddah must have given them the status of  residents or visitors of Jeddah, although they have visas for Hajj or ‘Umrah. In other words, according to them also, the issue of Miqat marking the intention to perform Hajj or ‘Umrah starts only when they utter such an intention and declare it, which may take place after wearing the clothes of Ihram in Jeddah.

Third:  Some pilgrims head to Madinah once they arrive at the Kingdom without assuming the state of Ihram and then wear the clothes of Ihram in Madinah before moving to Makkah. Please, inform us whether it is permissible.

Fourth:  I would appreciate it if you could provide me with the necessary answers along with their supporting evidence quoted from the Qur’an so that I may deliver them to Islamic institutions in Singapore. I hope that you, moreover, highlight misinterpretations if there are any.

I am looking forward to your prompt reply. Best regards.

Answer:

First: The sacred Shari‘ah (Islamic law) has defined all Miqats. The Prophet (peace be upon him) is authentically reported to have specified the relevant Miqat of each destination. It is recorded in Sahih Al-Bukhari on the authority of Ibn ‘Abbas (may Allah be pleased with both of them) that he said: The Messenger of Allah (peace be upon him) defined the Miqat of the people of Madinah as Dhul-Hulayfah; that of the people of Al-Sham (The Levant) as Al-Juhfah; that of the people of Najd as Qarn Al-Manazil and that of the people of Yemen as Yalamlam. He (peace be upon him) said, ‘These Miqats are for the people of these very places and also for non-indigenous people who come through these places with the intention of performing Hajj and ‘Umrah; and whoever is living within these boundaries can enter Ihram from where they form the intention, and the same applies to the people of Makkah who may enter Ihram from Makkah.’ In relation to the rites of Hajj, such places are considered Tawqifiy (bound by a religious text and not amenable to personal opinion) matters.

Therefore, those who pass them while intending to perform Hajj or ‘Umrah must assume Ihram there. However, in the case that such pilgrims pass them without assuming Ihram, they will have to return to them to assume Ihram from the Miqat. Moreover, if they do not return, they must offer Dam (atonement required of a pilgrim for a willful violation of a prohibition or obligation while in the ritual state for Hajj and ‘Umrah) to compensate for the rite they missed.

Second: The distance between the Haram (the Sacred Sanctuary of Makkah) and the place of assuming Ihram is not taken into consideration. In fact, places for assuming Ihram are specified by Shari‘ah as pointed out in the first paragraph.

Third: As for not passing by their Miqat when heading for Hajj and ‘Umrah on account of their traveling by air, they must assume Ihram once they come in line with the Miqat specified for their destination while in the air, because coming in line with the place counts as if one is actually in the place itself.

Fourth: Intention for performing Hajj or ‘Umrah is not merely expressing it verbally, but it is an inner determination and intention within the heart. Therefore, one who sets out intending to perform Hajj or ‘Umrah must assume Ihram from the Miqat specified by Shari‘ah. If one embarking on Hajj or ‘Umrah passes beyond the Miqat of their country without assuming Ihram and does so from a Miqat of another country, such a person must slaughter a sacrificial animal for passing the Miqat of their country without assuming Ihram. As for your fellow countrymen who assume Ihram from the Miqat of Madinah, Dhul-Hulayfah, it is permissible.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

‘Read’ Says the Qur’an, But What Are You Reading?

MANY of us have grown up reading popular English fiction, in which the protagonists - namely, Jessica, Elizabeth or Archie - with their model-like looks, managed to keep us engrossed in their endless adventures (or misadventures) - comprising of violent behavior, rock star-revering young minds or finding a date for a prom party - that, at one point, left us desiring such a frivolous lifestyle.

The first revealed word of the Holy Qur’an is ‘Read’, but an examination of the myriad of magazines, novels, etc. that constitute our popular reading culture today, reveals their pro-secular themes and subjects, often bordering on the frivolous and the un-Islamic. One wonders where the dozens of Islamically-oriented books feature on our reading list. And we are not just talking about your standard Islamic Studies school textbooks.

“Obtaining knowledge is achieved through reading books. The Qur’an says that Allah (swt) will raise those who have believed among you and those who were given knowledge, by degrees (58: 11). Reading books is joyful for the soul and light for the heart. It brings the past, the present and the future together. The origin of knowledge is the Book of Allah, Al-Qur’an. Therefore, reading is mandatory upon every Muslim,” said Somayah Kassas, a lecturer in the Islamic Cultural Center since 1988 and head of the Jeddah Arabic Center for non-Arabic speaking women.

Islamic books are different from secular books. “Books that deal with different aspects of life are books of human experiences and secular knowledge. When the concept of these books is presented in coherence with the Islamic concept and the Islamic method, we call them good and beneficial books and their authors are good Muslims. Otherwise the book of psychology remains a book in psychology and the book of chemistry is a book of chemistry and so on and so forth,” said Kassas, adding that true Muslim authors today have entered most of the secular fields of knowledge and that “good Islamic books that are locally available here are a reasonable alternative for the widely spread western books.”

Of course, books of Fiqh, Hadith and Tafsir should be read by all Muslims in order to learn about their religion, while books of Da’wah are equally important for a Muslim to read in order to serve his or her Ummah and faith with insight and knowledge as is mentioned in the Qur’an.

“Additionally, every Muslim is required to read other kind of books because finding wisdom is the goal of the Muslim irrespective of where he finds it,” Kassas said. “If a book written by a non-Muslim teaches values that are not contradicting with our faith we should read it, such as, the book of Dill Karniji: How to Win Friends and Influence People.”

Kassas believes that children should begin reading books whenever they become capable of doing so and that it is obviously their parents’ responsibility to find good and convenient books for them. “However, when a child starts reading books it doesn’t mean that the mother should stop telling him bedtime stories, because what she would deliver to her child of the values and the virtues of the story is much more than what he can achieve by reading. As for adults, they should force themselves to read, generally, every book and particularly the Islamic ones,” she said.

According to Amatullah J. Bantley - owner of Dar Abul-Qasim, the first publisher in Jeddah to concentrate primarily on Islamic literature in English - however, Islamic reading in general, is down among the Muslim youth in Saudi Arabia. “Their parents still read a lot, but we need to do more to reach the younger generations,” she said.

She said many of the books published by them are introductions to Islam, which people give to non-Muslim colleagues and friends, and basic books for beginners, which are used by several local Islamic teaching centers. “Additionally, new Muslims tend to be the ones who want to read as much as possible,” said Bantley, an American-born Saudi national who embraced Islam in 1986.

Besides Dar Abul-Qasim, the major local English Islamic publishers include Darussalam, Dar al-Alimiyyah (International Islamic Publishing House), Dar al-Khair, Darut-Talimiyyah and Dawah Corner.

Commenting on the existing choices of English Islamic titles available locally, Bantley said a larger and a more varied selection in the mainstream bookstores is needed. “Many visitors to the Kingdom don’t know where specialized Islamic bookstores are located, which is probably true for many residents as well,” she said. 

Reynaldo Espino, who is in-charge of English books at a Jarir Bookstore branch in Jeddah, highlighted some sales trends of Islamic books. “Islamic book sales vary with seasons. For example, in Ramadan, Umrah and Haj seasons, expats prefer buying here and not in their homeland because of tax-free prices and the good variety of books here. Sales are down during the children’s exam time,” said Espino. He said that apart from copies of the Holy Qur’an and Tafseer books, Islamic book titles - namely ‘Medicines of the Prophet (Peace be upon him)’ and ‘The ideal Muslimah’ - and beginner books are most popular.

Saudi Gazette asked Bantley what books she would recommend to different groups of readers. “Dar Abul-Qasim’s bestselling dawah book is ‘Clear Your Doubts About Islam’, (ages 15-adult) which has been written to dispel common misconceptions about Islam. We recently published ‘Captain Arabia and the Baby Camel’ (ages 4-10), which was actually a school project for a 12th grade student. We were so impressed with the story she wrote, we just had to publish it. A two-part series entitled ‘I Am a Muslim’ teaches basic knowledge to both children and beginners (ages 7+),” she said.

For non-Muslims too

Somayyah said that non-Muslims should also be encouraged to read reliable books that would introduce them to the greatness of Islam. “Freedom of choice to embrace Islam or to remain in their own religion is their own decision; there is no compulsion in accepting Islam. Rather, it will be their responsibility on the Day of Judgment before their Lord, and you will be excused before Him, then, according to the amount of effort and the excellent method you used in approaching them,” she said.

Reading online

Because it’s the age of technology, many Islamic websites have options where one can read online from a good collection of Islamic books. “I have read good books and articles on www.islamunveiled.com, islamqa.com and shareislam.com,” said Bantley.
She said for promoting the habit and practice of reading Islamic literature among children and adults alike, “I’d love to have a story hour for children at my store, reading competitions could be offered by schools and/or businesses, newspapers could ask people to do book reviews, and a sponsored campaign on a larger scale could be organized.”

Islamic-themed novels

Umm Zakiyyah, a Riyadh-based best-selling author of Islamic-themed fiction, such as “If I Should Speak”, does not think her Islamic-themed novels are a ‘solution’ to the likes of Nancy Drew, Agatha Christie, because “I view my books as a completely different genre. I don’t imagine that it’s realistic that my novels will, or should, replace secular novels in general. I only hope to offer spiritually-healthy options that are both entertaining and inspiring. However, I do pray that my readers’ hearts are stirred, with the help of Allah, in making more spiritually rational choices in their lives, book choices among them,” she said.

Umm Zakiyyah doesn’t think that popular reading culture comprises of only frivolous text, “although I agree that the great majority of the reading selections of youth and adults tend to be a bit frivolous in nature”. “This is a reflection of personal choice, not literary options. Even in secular literature, there is a plethora of beneficial reading material such as historical fiction, autobiographical accounts, memoirs of respectable figures; novels based on mother-daughter relationships, personal sacrifice and so on,” she said.

According to Bantley, there has been “vast improvement” in the quality of many local Islamic publications from what it was ten to 20 years ago, “when the books lacked attractive cover designs, professional page layouts, etc”. “It is essential that publishers not only concentrate on the contents but make the overall presentation suitable as well,” she said.

Instead of making Islamic books more “appealing”, Umm Zakiyyah said publishers should pay more attention to the literary and grammatical guidelines of the language of publication. 

“There is only a small group of avid readers who will pick up a non-fiction information book on any topic, and there is likely (to be) an even smaller group who will pick up one on religion. This is due to the fact that fiction is primarily for entertainment whereas non-fiction is primarily for gaining knowledge on a topic regardless of the book’s appeal,” she said. 

She added, however, that when writing Islamic fiction, authors need to pay careful attention to what makes a novel appealing and readable with the help of reviewers and editors who would thoroughly critique the work before publication. 

The etiquette

Reading is usually a secondary activity (reading while engaged with another type of media, such as, TV). “When you want to read a book seriously, you can’t occupy all your senses. You can’t read a book and completely comprehend it while listening to music.

"However, reading a novel, a magazine or even a book of tafseer can be done while you are sitting at a desk, on a couch, in your bed, it doesn’t make a difference as long as you are concentrating at what you are reading and benefitting from it. Respecting the word of Allah and His prophet is required in all conditions, though,” Kassas said.

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First published on March 22, 2010 in the Saudi Gazette

A reminder to myself first and primarily., I warn you from myself.

Clearly I want to make a point here but I cannot make that very point without using generalisations and stereotypes. Sadly, there’s no way round this so I’ll proceed anyway, despite all of us knowing that there are loads of excellent scholars and knowledge in Riyadh, and plenty of orthodoxy and quality Muslims in California, and plenty examples of ignorance in the UK and South Africa and whatever whatnot. 

This is an issue of context. The Najd area of Saudi Arabia, indeed the entire country itself is known to very conservative and orthodox and this has worked to the advantage of the Muslims in so many ways of course. One shudders to think what would have become of the Haramayn if it was any other way. Yet at the same time, there have been some serious side effects of such a da’wah (called Wahhabiyyah, Salafiyyah - and Mama-Mia - depending on who you ask) because of some of its callers and scholars, and a side effect of the prevalent environment and culture: ultra-hot, dry, withdrawn, rural, super-orthodox and traditional and very ultra-strict. In fact, extreme ultra-strict. And I’m sure we all know about this and the fitnah over the last few decades from said da’wah which is thankfully starting to wane alhamdulillah since 9/11, and as satellite TV permeates these areas and other factors. But I won’t bore you. You know what I’m saying.

On the other hand we have what I call the West Coast flex, perhaps unfairly singling out California but really as many Brits claim all to often, it’s actually an ultra-liberal American take on Islam especially since everyone has been rushing to fit in and belong to a loyal nationalistic post 9/11 paradigm. Generalisation much? Of course. Who in the West - UK, Europe, Australia, anywhere - can claim they haven’t changed tune a bit since the 90s? No-one.

But then the West Coast is a bit different. They have a wonderfully relaxed and open outlook on life in general. And such an ethos rubs off on the area in every way possible. It is no wonder that so many of the world’s current biggest brands and technological advances are based in such an area that is so conducive to an open and free-thinking mind. Google, Oracle, Intel, Apple and countless more companies - nay, movements - shape our globe today and draw their talent from the local scene. Add to this its early immigration history, the melting point of cultures that it is and the necessary freedoms that brings with it and what you have is the creation of actually quite a solid and reliable stereotype: a liberal, chilled intelligentsia.

And the Muslims from them have obviously taken from their surroundings. These folks aren’t quite all the same of course but it’s no surprise that you’ll find a disproportionate number of confident gay Muslims, secular Muslims, musician Muslims and whatever else type of Muslims you can possibly dream about all thriving in happy harmony with a live-and-let-live attitude. And the callers, preachers, and scholars are not immune from such a strong cultural pull on their senses and attitudes. How could they be? That’s the life they live day-in-day-out. They have to deal with these people and their problems 24/7. But dealing with is one thing, and becoming them is something quite else.

I really sincerely fear for all my brothers and sisters in such an environment where the supreme values of Islam are diluted, where the pressure to conform is higher than normal, where the desire to please others supersedes the pleasure of Allah, whether intentionally or unintentionally. I’ve seen good, stable people go back to such an area and then watch as they crumble and start desperately to try and justify their new positions and beliefs, with twisted usul and principles they studied from their traditional heartlands. Their new Islamic lifestyles are now seen through a liberal lens which if not careful will lead to the watering away of their religion similar to some of their more extreme neighbours on the Coast.

We used to say that a bit of extra strictness whilst coming from the Muslim lands is a good thing because you’ll lose a lot of it as soon as you go back home to the West. Say 25%. So be over by 25% i.e. go back home on 125% and you’ll be left as a normal 100% orthodox Muslim. But for America we always said you’ll need to pack more than usual - you’ll be losing 75%! So pack extra or go under when you return!

How I wish the above paragraph was just a figment of my imagination, lies and just poor anthropology. Except that this is first-hand experience, straight from the horse’s mouth i.e. those who have gone back there themselves, and have been honest enough to reflect sincerely. And every year as well. This has been consistently the case since I can remember. Tales of the Unexpected? Sorry, no. Quite the opposite actually.

This “anything goes” in post 9/11 Islam in the West is the real challenge of our time, and I am more terrified for my Muslims over there than anywhere else because they are truly on the front line, the new Western Front if you may. Heck, let me be clear and admit that I’m terrified for myself too before anyone else; no-one, anywhere they may be, is safe from this new liberal left-wing fitnah which is affecting the Muslims worldwide which creates a scenario as seen recently where kufr is seen as a mere distraction in life and not the game-changer that it is. 

And it is here that the scholars and preachers need to be most careful as they correctly try and work with a people on their level, but yet not contribute to confusion and misguidance to a people who are desperate to find any excuse that will justify the process of logic and rationale within their mind temples of self-worship. Ethical issue much?

It’s a shame I can’t explain my fears as accurately and succinctly as I’d like to which might lead others to misunderstanding and misinterpreting my position but then I guess I have no-one to blame but myself for that - yet I accept that cost for saying what I feel to be the haqq and trying to defend what little we have in a rapidly-changing and challenging world for Muslims. 

This is a reminder to myself first and primarily. So AE, I warn you from myself. And then after that, I’m warning you all from the two extremes above. You’ve been served.

Wallahu a’lam.

Rest in Peace

 BY-Abu Eesa Niamatullah

I see this saying of “Rest In Peace” for the death of a non-Muslim as one of the major fitnahs of our time: the “need” for Muslims to want to “fit in”, or their weakness with respect to their own ‘aqidah, or their ignorance of what Allah jalla wa ‘ala teaches us in the Qur’an, or their ignorance of the Seerah of the Prophet (sallallahu ‘alayhi wa sallam).

To say RIP or Rest in Peace was originally a Catholic du’a for their dead, and stems from the latin “May his soul and the souls of all the departed faithful by God’s mercy rest in peace.” and indicates a request to God to allow that soul peace in the afterlife. This original meaning doesn’t change just because now every Tom, Dick and Patel uses the term for anyone who dies. It’s meaning is it’s meaning because it is never used for anything outside of showing sorry over someone’s death, and Muslims do the same for those souls who deserve such a du’a i.e. Believers.

The issue is that Muslims are strictly prohibited for making such a du’a for someone who dies upon kufr (Steve Jobs was a Buddhist and we judge upon the apparent, not dream about the hidden or make extravagant irrational connections between him and his Muslim father). This is a matter of consensus amongst the scholars, because Allah forbade His Prophet from doing the same as He forbade Sayyidina Ibrahim the same, and He said in the Qur’an, “And the intercession of the Intercessors will not benefit them” and He said, “Not even if you seek forgiveness for them seventy times” and He said, “Verily, those who disbelieve and die, and they are still disbelievers then the curse of Allah, the Angels and all of mankind is upon them” and He says, “Whoever takes partners alongside Allah then of a surety Allah has made Paradise impossible/impermissible for him and his abode shall be the Fire” and so many more evidences.

And any argument that “we don’t intend any of that by saying RIP, we’re just being polite/expressing our sadness” is just ridiculous and indeed shows that ignorance I mentioned above of what people will justify to themselves just to fit in. RIP will always mean that you wish peace for a non-Muslim when Allah jalla wa ‘ala has decided otherwise. DECIDED that is (based upon their death) not something up in the air or not. 

Of course, this is after their death. Whilst they are alive, we can desire and seek guidance for them and wish and request that their souls do indeed rest in peace by accepting the rights due to the One true God whilst they are still alive. And of course we can and should show sadness and regret for the loss of our loved ones or admired ones, whatever their religion. But don’t lose YOURS over that loss. That’s all.

Wallahu a’lam. A reminder for myself and all others.