HAJJ AMID THE SPREAD OF COVID-19 PANDEMIC: POSSIBLE SACRIFICES FOR GAINS AGAINST PAINS!

AbuuHaashim M. A. BOLAJI

SHA’BAAN, 1441AH

(APRIL, 2020)

INTRODUCTION

The importance of Hajj as a pillar of Islaam is undisputable. Though it is a must for those who merited its requirements to perform it at least once in their life time, its meritoriousness cannot but reinvigorates in every conscious Muslim who has the means to attempt to go for it again even after fulfilling its obligation earlier. Of course, there are those who are yet to be an absentee at Haram since their first Hajj! What will such individuals do considering the present situations of the Covid-19 pandemic? Islaam grooms its adherents to recognise every step of theirs from the angle of their sense of rationality. Is so-so action of his in compliance with the Maqaasid ash-Shar’iyyah? Should he go ahead or retract his steps?!

Thus, before us is an expository attempt at reaffirming the virtues and importance of Hajj and, at juxtaposing those with a number of sacrifices and precautions critical of the rites of Hajj amid the spread of Covid-19 pandemic.   

VIRTUES AND IMPORTANCE OF HAJJ

In Quran 3 verse 97, Allaah obligated the rendition of Hajj on mankind as a duty owed to Him. Though it is a religious journey made only to the Ka’bah in Makkah. Every age-group of the Muslims can go on Hajj but it is obligatory only on every sane, adult male or female, once in his or her lifetime provided he:

Has enough wealth for the journey (even if it through proxy);

Has sound health and;

Could ascertain a danger-free trip to and fro it.

Additionally, for the female folks, it is stipulated that they have with them Mahram before they could embark on Hajj so as to save themselves from sinning while striving to amass rewards from Allaah.

Hajj is spiritually virtuous as:

The reward for its acceptability before Allaah is nothing short of Jannah;

It is the best of Jihad for the women folk;

It is one of the pillars of Islaam;

It is permissible to perform it on behalf one’s dead;

It is a special ‘Ibaadah requiring not only the consciousness and activeness of the soul and the body but also the financial capability;

It brings out the pilgrims sinless like a newborn;

It takes care of the residents who could not afford journeying for it;

It is cognizant of the nature of the female folks;  

It is a display of obedience to the dutiful call to Allaah and;

It creates an avenue to display Allaah’s response to the angels on the reason behind creating man!

In the same vein, the importance of performing Hajj can thus be bulleted as the:

< Practicalisation of our comprehension about this tenet; 

< Display of universality of Islaam;

< Brotherliness of the Muslims;

< Physical confirmation of Isaamic equality; 

< Witness of the largest gathering of the Muslims on earth;   

< Recollection of a number of the Prophets of old;

< Strengthening of sense of morality;

< Show of thankfulness to Allaah; 

< Possibility of new-birth for a number of Muslims to change forever for good and;

< Reiteration on the certainty and reality of the last day.

RENDITION OF HAJJ RITES AMID THE REALITY OF COVID-19

The reality of covid-19 is no more disputable. However, shall we continue with the rites of Hajj even with possible detrimental and negative effects from the pandemic? Yet, a juxtaposition of this reality with the essence of Sharee’ah allows us to take a middle course here.

Allaah told us in the Qur’aan that we should not kill ourselves. Besides, prevention is always better than cure. The Prophet ‘alayhis-Salaam’s injunctions had been preventive of this kind of scenarios, however, the whole world refused to take to that and here we are with copious casualties from an epidemic that could be short-lived but has now been allowed to become pandemic!

Though it is possible that we might still ended up at a negative even after taking all necessary precautionary measures; we remain submissive to the Decree of Lord. All events are parts of His divine Decree; the outbreak of the disease and all attempts at curtailing it are part of what He decreed. Yet, we are expected to be reasonable about this.

THE ISLAAMIC PANACEA

Be that as it may, the foregoing are never attempts at suspending the activities revolving round making 1441AH/2020CE’s Hajj a reality. Rather, they are parts of the call to be cautious and proactive about achieving a hitch-free Hajj this year.

Having realised the sensitivity occasioned by the rapid spread of Covid-19, what is left for those saddled with the 1441AH’s Hajj is to get to work. It is desired that they come up with proper planning towards the successful rendition of this year Hajj during its season and to work against any possible poor performance on their scrutinised master plan.

Taking to a number of the suggestions stated here may be helpful. They are to be considered along with the already available and applicable health guidelines for Covid-19:

1- Exempting highly recorded Covid-19 cases’ countries from this year Hajj;

2- Restricting the number of the pilgrims from the permitted countries (such may include the aged and children);

3- Compelling Covid-19 tests for the would-be pilgrims both at the origin and destination of the journey for Hajj;

4- Providing constant positive health guidelines, talks, conspicuous placards on Covid-19 and;

5- Making all the locations for the Hajj’s rites compliance with social-distancing and all other health precautionary measures at curtailing the spread of Covid-19.

CONCLUSION

It is certain that none of the creation could escape the Decree of the Creator on it; yet, taking precautionary measures is equally not strange to Islaam as they are parts of the Decree itself. Therefore, a careful look at Hajj as it is expounded above amid the reality of Covid-19 pandemic should not be postponed. A consideration of its appendage suggestions is worthwhile at showcasing its justification and sensitivity. Thus, the Muslims all over the world could take repose in this piece in their preparations and aims to attend to 1441AH’s Hajj rites without having to get horrified!

BIBLIOGRAPHY

Al-'Ayn, Badr Addine. Umdat Al-Qari Sharh Al-Bukhari. Al Maktba Attwafikia. Released 2012.

Ahmad al-Aqeel, Talal (Compiler). Hajj and Umrah Guide. King Fahd Complex for the Printing of the Holy Quran, Madeenah: Saudi Arabia. 1423.

Al-Albaani, M. N. Saheeh al-Targheeb wa al-Tarheeb. Al-Maktab al-Islaami, Beirut, Lebanon. 1982. 

As-Sudais, Abdur Rahman. Glorious Sermons from the Haram. Maktaba Dar-us-Salam, Riyadh: KSA, 2012.

Ibn Hajar, Al-Asqalaani. Fath Al-Bari Victory of the Creator Commentary on Sahih Al-Bukhari. Mustafa al-Babi al-Halabi Press, Egypt. Edited and Released 1959.

Ibn Hajr, Imaam. Bulugh Al-Mahram Min 'Adilatil Ahkaam. (Translated by Dr. Nancy Eweiss and Edited by Selma Cook). Dar Al-Manarah for Translation, Publishing & Distribution, El-Mansoura: Egypt. 2003.

Ibn Kathir, I. U. Al-Bidaayahwa al-Nihaayah fi al-tareekh. Vol.14 (pp.135-141). Cairo, 1937.

Retrieved from www.muslimphilosophy.com.

Ibn Sahlih Al-Uthaymeen, Muhammad. An Explanation of Riyadus-Saliheen from the words of the Master of the Messengers of Al-Imam Al-Haafidh Al-Faqeeh  Abee Zakariyyah Muhiyyee Al-Deen Yahya  An-Nawawee. The Qur'an and Sunnah Society for Publishing: House of Knowledge - Jeddah. 1998.

Khan, M. Z. Riyaadh al-Saaliheen of Imaam Nawawi. IYPN for Publishing and Distribution, Beirut: Lebanon, 1985.

Muhammad T. A. & Muhammad M. K. The Translation of the Meanings of the Noble Qur’an in the English Language. King Fahd Complex for the Printing of the Holy Quran, Madeenah: Saudi Arabia. 2009.

The Agency of Islamic Enlightement in Hajj. A Guide to Hajj, ‘Umrah and Visiting the Prophet’s ('alayhis-Salaam) Mosque. Approved by: The Permanent Committee of Islamic Research and Fatwaa & Muhammad bin Salih al-‘Uthaymeen (Date: 23-11-1425). www.islamhouse.com, 1423.

Zarabozo, J. M. Commentary on the Forty Hadith of al-Nawawi. Al-Basheer Company for Publications and Translations, Boulder: USA. 1999.

IMAAM IBN TAYMIYYAH’S PERSONALITY AND WORKS: A SYNOPSIS OF THE LIFE OF A REVIVER IN ISLAAM

Musibau Anifowose BOLAJI
RAMADAAN, 1439AH
(MAY, 2018)





Introduction



He stooped on a self-made simple mat under a vibrantly tracked enclave in the gentle breeze of solitude. Around him, the products of his writings, speeches, actions and inactions on the immutable pregnant walls, noticed essentially by the cultured few. These were messages – or, at least, they seemed so to him.  Muslims at the realm of affairs did restrict his freedom which to him and as alluded to by history, was a blessing in disguise. Therein, he closed his eyes and sighed. At that moment, he did not know that, with the help of his decisions and the influence of his disposition on those around him, the Muslims would soon be enlightened and the Aqeedah of the Salaf would be restored. He did not understand how history would remember Ahmad Ibn Taymiyyah – as one of the greatest Aqeedah Imaam in Islamic history.





Lineage and Birth



The old town of Harran, located in what is now Turkey, witnessed on the 10th of Rabi al-Awwal, 661 AH (1263CE), the birth of Ahmad b. Abdul-Haleem b. Taymiyyah ( Saalih Al-Uthaymeen, 1970). He was one of those rare gems in Islamic history whose feats were worthy of being immortalized.
His lineage was traced to a famous family known for its mental retention as well as oratory prowess. His grandfather, Sheikh Majd ad-Din Abul-Barakaat was a scholar of hadith. He wrote Muntaqa al-Akhbar commented on by Imaam Ash-Shawkani in the former’s Nayl al-Awtar. Similarly, his immediate father, Shaikh Abdul-Haleem was an authority in hadith literature of his time. His brothers 'Abdur-Rahman, 'Abdullah and his half-brother, Muhammad were also custodians of vibrancy and understanding.
Ibn Taymiyyah’s birth came just 5 years after the Tartars sacked Baghdad. The devastations that ensued were unprecedented. In short, his parents had to flee with him to Damascus when he was still in his youth. Consequently, his later life’s perseverance, steadfastness and patience during the scholastic engagements could not, but be linked with this historical timeline that was characterized with the influx of conflicting civilizations and, racial integration and exigency (Muhammad Al-‘Umriy, 2017).





The Path to Scholarship



As it was indicated earlier, Ibn Taymiyyah’s youth commenced on the note of continuous struggle. Then, he could not help wasting any part of his life in frivolities once his family arrived at Damascus (Hamid -al-Faqi, 1972). It was related that his family once rebuked him for missing an opportunity to enjoy with them in a particular picnic of theirs. Ibn Taymiyyah, however, felt no bug and rather said pointing to a book in his hand: “You did not benefit anything from your trip, whereas I memorized this book in your absence.”
After his tuition in the Hanbali School of jurisprudence in which he was born, Ibn Taymiyyah progressed to acquire other beneficial fields of knowledge necessary to confront the unstable nature of his time (Hajar al-'Asqalani, 1975). Anyone of such endeavors he engaged in, he was always second to none (Ibn Kathir, 1937).





The Scholastic Engagements




Ibn Taymiyyah’s humbleness and resoluteness in the acquisition of knowledge were not theoretical (Muhammad, 1967). The practical applications of his knowledge were abound. A few were those seen against the Sufis, the Raafidah, the Christians, the Tartars, the Hypocrites and their likes (Al-Munajjid, 2014) just as did his clarifications to the Muslims in his al-‘Aqeedah Al-Hamawiyyah (The Creed to the People of Hamawiy), al-‘Aqeedah Al-Waasitiyyah (The Creed to the People of Waasitiy), al-Asma was-Sifaat (Allaah’s Names and Attributes): Volumes 1-2, al-‘Uboodiyyah (The Servitude to Allaah), Iqtida’ as-Siraat al-Mustaqeem (Following The Straight Path) and a list of others (Laoust, 1971).

As a matter of fact, the foregoing led to Ibn Taymiyyah’s exceptional world view in Islamic history. At knowledge, he was absolutely modest (Yusuf al-Karmi, 1986). Despite his comprehension and dexterity in Tafseer, he was seen repeatedly asking for Allaah’s guidance in it. He was people-centered and people-oriented. Deservedly, he became the people’s resource person in resolving their differences; defending them in Jihad against external invaders and keeping them dedicated to the right path strode by the Salaf (Rapoport et al., 2010).

Over three hundred books were credited to Ibn Taymiyyah’s authorship. This is a pointer to the vastness of his knowledge and reading (Makdisi, 2005). A day never went by except that he had written up to four notebooks (Salih Al-Munajjid, The Meanings of Supplications). He wrote ‘al-Fatwaa al-Humawiyyah’ – a book of ‘Aqeedah – between the time of Dzuur and ‘Asr prayers. The book is made up of about 83 pages (Saalih al‐‘Uthaymeen, 1970). Most of his books were written during the 7 years of his incarceration wherein he would say: “If I gave as much gold as that which would fill this citadel, I wouldn't have been grateful enough for this grace of being imprisoned." Specifically, however, The Book of Al-Eemaan (the Faith) also accredited to him, was written while in Egypt.

In all that he wrote, said and acted upon, his ‘Aqeedah, easiness, humbleness, wittiness, openness, genuineness, empathy and abstinence were always evident. These were garnished consistently with his humble but courageous intents.

His explanatory notes and choice of words were helpful to The Definition of An ‘Arab. Consequently, our two renowned contemporary scholars – Shaikh ‘Uthaymeen and Shaikh al-Albanee (rahimahumullaah) – could not help it, and had to add points of benefit to the book. In terms of empathy, even for the Kuffaar, his Al-Aqeedah Al-Wasitiyyah is evidence. It is a must read for all desiring the real light of faith (Nadiadwala, 2015). Yet for every sincere Muslim fearing deviation from the truth and striving to remain on the right path, Ibn Taymiyyah’s The Book of Eemaan is invaluable. The book elucidates the pillars of faith just as it does to the characteristics of Kufr as well as its causes.

The Nature of Fasting’ is another brain child of Ibn Taymiyyah. Simplicity and deepness of comprehension that Ibn Taymiyyah was singled out for were noted here. In the piece, he depicted himself as an advocate of the fact that Islam as a religion, not only removes difficulty but also reduces religious obligations (Philips, 1990). Really “Allaah does not burden a soul with more than it can bear” (Al-Baqarah, 2:286) “…and all good things are made lawful for you…” (Al-Maaidah, 5:5). The elucidating talents of Ibn Taymiyyah on the issues of semen and ablution in the book clearly portrayed those bases of Fiqh principles (Ibn Taymiyyah, 1970).

Yet as a rejoinder to the allegation that Ibn Taymiyyah had hatred for Ahlul-Bayt in him, his book – Minhaj As-Sunnah An-Nabawiyyah – is a good point of reference.



Conclusion
The gentle soul of Ibn Taymiyyah departed his body in 728 AH (26 September 1328). He died during the later stage of his final confinement, and when a lot of the jurists and heretics were vituperating about him. However, despite that, his interment was exceptionally witnessed by lots of people and was legendary. Though his remains were confined to the Sufi cemetery in Damascus, his contributions to Islamic Scholasticism will continue to be a resort for every sincere and conscious Muslim of all ages in their strivings to end it well. Without mincing words, this is a life that fits in into every situation of every Muslim, all year long!

















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