Millions of Muslims travel to Mecca from across the globe to perform Umrah, an act of worship and devotion. Umrah has however become very fashionable during Ramadan and especially the last 10 days. The Kaaba becomes so congested that the uninitiated mistake the milling crowd for Hajj performance. Though Umrah is a form of Hajj, yet, Umrah cannot be equated to Hajj. At the onset, it must be realized that Umrah is not a pillar of Islam like the Hajj, which is enjoined for all Muslims with the caveat of affordability.

Umrah is the name given to a shorter version of the annual Hajj gathering. Umrah can be undertaken at any time of the year, in contrast to the Hajj “pilgrimage”, which has specific dates according to the Islamic lunar calendar.

Umrah offers an opportunity for Muslims to refresh their faith, seek forgiveness and pray for their needs. One who performs it is said to be cleansed of their sins.

What are the main differences between Umrah and Hajj? Umrah is voluntary but Hajj is compulsory for those who are physically well and can afford it.

Hajj is one of Islam’s five pillars, and Muslims who are able must perform it at least once in their lifetime.

Umrah is almost a spiritual “quick-fix” and can be completed in under two hours. Umrah requires Muslims to perform two key rituals, Tawaf and Sa’i.

Tawaf is a circling round the Kaaba seven times. This is followed by Sa’i, a walk between the hillocks of Safa and Marwah in the Great Mosque of Mecca to commemorate Hagar (Hājar)’s search for water for her son, Ishmael (Ismāʿīl), and God’s mercy in answering her prayers. Pilgrims conclude the pilgrimage with Halq, a partial or complete shortening of the hair. Hajj is a more intense experience over several days.

A pilgrim has to be in a state of Ihraam, which derives from the Arabic word harama, which means forbidden.

Umrah is not compulsory, but is still highly recommended. It is mandatory according to the Hanbalis and also according to the Shafi’is. It is also not meant to be interpreted as a substitute for Hajj. However, both are demonstrations of their submission to Allah.

It is recorded that in 628 CE (6 AH), inspired by a dream that Muhammad (SAW) had while in Medina, in which he was performing the ceremonies of Umrah, he and his followers approached Mecca from Medina. They were stopped at Hudaybiyyah, Quraysh refused entry to the Muslims who wished to perform the pilgrimage. Muhammad (SAW) is said to have explained that they only wished to perform a pilgrimage, and subsequently leave the city, however the Qurayshites disagreed.

Diplomatic negotiations were pursued once the prophet refused to use force to enter Mecca, out of respect to the Holy Ka’aba. In March, 628 CE (Dhu’l-Qi’dah, 6 AH), the Treaty of Hudaybiyyah was drawn up and signed, with terms stipulating a ten-year period free of hostilities, during which the Muslims would be allowed a three-day-long access per year to the holy site of the Ka’aba starting the following year. In the year it was signed, the followers of Mohammed were forced to return home without having performed Umrah.

The next year, Muhammad (SAW) took part in the conquest of Mecca in December 629. Following the agreed-upon terms of the Hudaybiyyah Treaty, the Prophet (SAW) and some 2000 followers proceeded to perform what became the first Umrah, which lasted three days.

After the transfer of power, Muhammad forgave all of his former enemies.

There is the  belief that pilgrims, during Umrah (and Hajj) need to enter a spiritual state of almost human perfection (the Ihraam). There can be no quarrelling, cursing or bad language. No animal can be harmed – even the killing of an insect will break the state of Ihraam and nullify Umrah.

Pilgrims cannot cut, shave or pluck any hair, cut their nails, wear make-up or perfume or use any additional products. To do any of these would invalidate Ihraam according to Islamic jurisprudence.

The next step is to recite their intention to go on Umrah aloud. This is usually done when an individual reaches the Meeqat (entry points to Mecca marking the start of observing the Ihraam). The pilgrims then offer a prayer and must stick to the rules above until they complete their pilgrimage.

Ihraam also dictates what pilgrims wear. It symbolises the equality of all of mankind before God. It signifies that no gender, nationality, or status can make one person superior to another.

For men it is the Ihram, two sheets of unstitched white cloth, one covering the lower half of the body tied around the waist, and the other is draped around the upper half of the body and shoulders. No undergarments or additional clothing are worn with the Ihraam.

For footwear, men wear sandals and must keep their head uncovered. Women can wear any long, loose-fitting garment that is simply designed. Many opt for a plain black abaya – a long-sleeved loose dress that covers the entire body – and a simple hijab, or head covering. The face cannot be covered.

Upon entering Masjid al-Haraam, the mosque-complex housing the Kaaba, pilgrims enter with their right foot and make a supplication, asking God for his mercy and forgiveness.

The pilgrims circle the Kaaba seven times (Tawaf) in an anti-clockwise direction in deep prayer. It starts at the Kaaba’s eastern point where the Black Stone is located, which is said to date back to the time of Adam and Eve, and is highly revered by Muslims.

The purpose is to show devotion to God and demonstrate the unity between worshippers.

Just a few minutes walk away from the Kaaba are the hillocks of Safa and Marwa, where Muslims recite prayers walking back and forth between the two points, seven times. The total distance covered is two miles and the time it takes to complete depends on the pilgrim’s ability and fitness. This is called the Sa’i.

The act of sa’i honours the Quranic story of Haajar, the wife of Prophet Ibrahim (or Abraham from the Bible), who is said to have wandered tirelessly between Safa and Marwa in search of water for her infant son Ismail (Ishmael), in a barren desert.

As Hajjar ran between mountain tops, Muslims believe, the Angel Gabriel struck the ground and water came gushing out, saving the baby’s life. Pilgrims still drink from this same water well today. According to Islamic narratives, the well is a miraculously generated source of water, which opened up thousands of years ago when the son of Ibrahim (Abraham), Ismaʿil (Ishmael), was left with his mother Hajar (Hagar) in the desert. The Zamzam well is still preserved in Mecca till date.

Following the completion of sa’i, pilgrims then offer a final prayer.

Shaving the head is regarded as symbolizing rebirth and the completion of their pilgrimage. Female pilgrims cut a small amount of their hair, equal to the length of a fingertip.

This point marks the end of the Umrah and pilgrims are no longer required to adhere to the regulations of Ihraam.

Umrah is a Sunnah of Prophet Muhammad (SAW), and is an important journey for Muslims in their path to Allah.

Prophet Muhammad (SAW) went to great lengths and struggled to establish it as a practice for Muslims. He then made the holy journey four times, demonstrating its significance.

Umrah is a means for Muslims to attain purification, cleanse their hearts and become closer to Allah Almighty.

It’s a chance to have our dua’s answered and to gain Allah’s forgiveness from past sins.

When we perform Umrah, we are considered to be a guest of Allah, and will never return back to our lives empty-handed without having gained blessings, rewards and tranquility. This is not the case for our numerous leaders who throng the Kaaba during Ramadan for Umrah. The rebirth is not reflected in their behavior. As far as they are concerned, their Umrah is for ‘show’.

Yet, Umrah is a great opportunity to renew our faith, reflect on our purpose in life, and a chance to detach from the distractions of everyday life.

Prophet Muhammad (SAW) considered it as one of the most effective ways of worship, and we also earn great rewards by following his Sunnah of performing Umrah.

The reward for performing Umrah is equivalent to jihad – which means to struggle in the path of Allah.

(The performance of) Umrah is an expiation for the sins committed (between it and the previous one). Hadith | Sahih Bukhari

This demonstrates that Umrah is a chance for complete purification, and the opportunity to do so is a gift from Allah.

The most rewarding time of the year to perform Umrah is during Ramadan, which equals the reward of performing Hajj: Umrah performed in the month of Ramadan will equal (in rewards) to that of Hajj or Hajj performed with me. Hadith  Sahih Bukhari, Muslim

There are two types of Umrah: Umrah al-Mufradah – this type is performed independently to Hajj and can be carried out at any point during the year, except during the days of Hajj.

Umrah al-Tamattu – this type is performed in conjunction with Hajj and is normally carried out in the month of Dhul Hijjah, before the commencement of Hajj.

For those who can afford to perform the Umrah, may Allah accept it from them as an act of Ibadah. May it engender a transformation in their faith.

Barka Juma’at and Ramadan Mubarak

Ramadan is the (month) in which was sent down the Koran, as a guide to mankind, also Clear (Signs) for guidance and judgement (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (should be made up) by days later. Allah intends every facility for you; He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.  (Surat Al-Baqarah 2:185)

Muslims welcome the holy month of Ramadan with simple and minimal decoration as the holy month does not stand as a celebration but as a time for religious and divine reflection. It is a time for spiritual stocktaking and moral revival. It is a time of rejuvenation of religious and moral piety and reaffirmation of faith. Even the diehard and titular Moslems undergo a behavioral and attitudinal change during this month.

The mosques are filled to capacity and the whole community assumes an atmosphere of religiosity: A time when even the confirmed sinners seek the benevolence of Allah; a time when evil and vile men seek atonement for their iniquities. Such is the month of Ramadan.

Perchance, our leaders will take advantage of the promise of forgiveness from Allah to turn a new leaf and do the needful in making our lives better and seek the path of righteousness. We have suffered enough as a people and this suffering does not need to continue.

With the resources with which we have been endowed, there is enough for everyone to bask in the prosperity of our God-given provisions. But when a few conspire to deny the majority their rightful share of the commonwealth, they sentence the people into penury, want, misery and poverty. Ramadan is therefore, an opportunity for sober reflection and a chance for meaningful and positive change.

Those who have perfected the ignoble art of cheating their fellowmen and converting the common patrimony into personal wealth have an opportunity to rethink and change. If only we know that the end is nearer than we think.

Abu Huraira narrated that Allah’s Messenger (SAW), said: “When the month of Ramadan starts, the gates of heaven are opened and the gates of Hell are closed and the devils are chained.” [Bukhari] Fasting in Ramadan is therefore a shield from Hell; fasting subdues sinful desires and reduces their severity: It is these desires and lusts that lead to Hell Fire.

The Quran talks about the reward of fasting and there are verses which general meaning infers that those who obey Allah will be saved from Hell, and fasting is a form of obeying Allah.

The Hadith of our beloved Prophet Mohammad (SAW), are clear in this regard; Abu Said al-Khudri reported that the Messenger (SAW) of Allah, said: “No servant fasts on a day in the path of Allah except that Allah removes the Hell Fire seventy years further away from his face.” (Bukhari and Muslim)  Abu Said al-Khudri also relates that the Messenger (SAW) of Allah said: “Fasting is a shield with which a servant protects himself from the Fire” (Ahmad, Sahih)

‘Uthman Ibn Abil-`Aas relates that the Messenger (SAW) of Allah said: “Whoever fasts a day in the way of Allah, Allah places between him and the Fire a trench like that between heavens and the earth”. (At-Tirmidhi and at-Tabarani, sahih)

Ramadan is the ninth month of the Islamic calendar and is observed by Muslims worldwide as a month of fasting (Sawm) to commemorate the first revelation of the Quran.

Ramadan is considered to be one of the Five Pillars of Islam. During the month of Ramadan, adult Muslims fast from dusk until dawn, unless they are ill, pregnant, or diabetic, breastfeeding, or traveling.

O you who believe! Guard your own souls: If you follow the right guidance, no harm can come to you from those who stray. The goal of you all is to Allah. It is He who will show you the truth of all that you do.  (Quran 5:105)

A deep reflection on the institution of Fast reveals the various ways in which fasting helps in the mending of habits and development of character and God consciousness.

With the onset of Ramadan, it behooves each fasting person to open a page from the book of muhasabah (critical self-evaluation) and to reflect on what is being achieved through the month.

What benefits are derived, which behaviors are adjusted, what good practices are adopted, which bad habits are being relinquished? How does the prayers and fasting of Ramadan influence attitudes and perspectives; how is it improving relationships with families, friends and neighbors; how much has it increased consciousness of responsibility towards the destitute; how is it impacting on the body, the heart, the mind and the soul?

If there is a genuine effort towards the spiritualization of one’s being, the moralization of consciousness, empathy in attitude and goodness in conduct; then perchance a concerted effort is being made of treading on the pathway towards the objective of fasting – the attainment of taqwa (piety). Truly, the month of Ramadan is a season for spiritual stocktaking.

In a world, increasingly amoral, perception is considered reality. How one appears to the world has overtaken the substance of who we really are. Taqwa is in reality character development coupled with God-consciousness. Character is not only the face in the mirror, but the real person behind the face.

The pursuance of piety begins by making our reputation a reflection of our character. Reputation may be reflected in what people write about you on your tombstone, character is what angels report about you to Allah; and that is the most important.

Ramadan is an ideal training period for filtering out bad habits and developing virtuous character. It is therefore a good time for our leaders to turn a new leaf, lest ‘we the people’ decide to chase them out like Oliver Cromwell did the ‘Long Parliament’ in 1653.

Cromwell’s speech aptly reflects the character of our leaders today: “It is high time for me to put an end to your sitting in this place, which you have dishonored by your contempt of all virtue, and defiled by your practice of every vice; ye are a factious crew, and enemies to all good government; ye are a pack of mercenary wretches, and would like Esau sell your country for a mess of pottage, and like Judas betray your God for a few pieces of money.”

“Is there a single virtue now remaining amongst you? Is there one vice you do not possess? Ye have no more religion than my horse; gold is your God; which of you has not bartered your conscience for bribes? Is there a man amongst you that has the least care for the good of the Commonwealth? Ye sordid prostitutes; have you not defiled this sacred place, and turned the Lord’s temple into a den of thieves, by your immoral principles and wicked practices? Ye are grown intolerably odious to the whole nation”.

If only they would change in the spirit of Ramadan! Prophet Muhammad (SAW) said: “Your practice of faith will not be correct unless your actions are correct, and your actions will not be considered correct unless your heart is correct.” Ramadan is therefore a period for spiritual rejuvenation as it offers the opportunity for a unique expression of worship.

From ethical and moral perspectives, we should contemplate the higher purpose and the deeper meaning of our lives, trying to live meaningfully, balancing our physicality with our spirituality.

While fasting, we are far more aware of the hunger of the poor and the suffering of the oppressed and are therefore instructed to be more generous this month. This promotes attentiveness to social responsibility, interest in the welfare of society and inspires a continued spirit of generosity. The Qur’an refers to the fasting ones as sa’ihin/spiritual wayfarers. So, the journey of Ramadan motivates each person to perpetuate the positive spirit being imbibed and to continue on the spiritual journey towards fulfilment and excellence.

It is easy to talk about the world’s problem of hunger. We can feel sorry that millions of people go to bed hungry each day. But not until one can actually feel it in one’s own body is the impact truly felt.

Compassion based on empathy is much stronger and more consistent than compassion based on pity. This feeling must lead to action. Fasting is never an end in itself; that’s why it has so many different outcomes. But all the other outcomes are of no real moral value if compassion is not enlarged and extended through fasting.

It is therefore in the interest of our fasting leaders and those not fasting to shed the toga of iniquity, selfishness and corruption and for once think of the poor masses that are not only defenseless but also hungry. It is only by doing this that the fast can have spiritual reward and meaning.

As the prophet Isaiah said, “The kind of fasting I want is this: remove the chains of oppression and the yoke of injustice, and let the oppressed go free. Share your food with the hungry and open your homes to the homeless poor.” (Isaiah 58:3-7)

As we embark on the Ramadan Fast tomorrow, may Allah accept our fast, prayers and supplications, let us start Ramadan with Bismillah and end it with Alhamdulillah. Ameen.

Barka Jumu’ah and Ramadan Kareem

Religion is an integral part of the lives of many people worldwide, and two of the most widely observed religious observances are Lent and Ramadan.

Western writers sometimes refer to Ramadan as “the Muslim Lent.” This is a grave error, though there are superficial similarities, significant differences and deep resemblances between Ramadan and Lent.

What is Fasting? Fasting is essentially giving up food (and something else) for a period of time in order to focus your thoughts on God. Fasting is found throughout the Old and New Testaments of the Bible, over fifty times!

Fasting has a rich history in the bible, serving as a powerful way to connect with God. In the Old Testament, people often fasted in times of deep sorrow or when they wanted to humble themselves before God. Take David in Psalm 35:13, for instance—he fasted to express his humility before the Lord. In the New Testament, fasting becomes a way to draw closer to God, centering one’s heart and mind on Him. Jesus exemplifies this in Matthew 4:1-2, fasting for 40 days in the wilderness to prepare for His ministry.

Fasting often goes hand in hand with prayer, creating an intentional time of worship, like in Acts 13:3, where early Christians fasted and prayed together, or in Luke 2:37, where a widow faithfully fasted and prayed day and night.

In Islam Fasting is the hallmark of Ramadan. The Qur’an says Muslims should fast during the month of Ramadan because that is when the Qur’an was revealed (2:185). Fasting is obligatory for every Muslim, with certain exceptions (2:183-185). The Qur’an and Hadith  offer specific instructions on how and when the fast is to be practiced. For example: “eat and drink until you can tell a white thread from a black one in the light of the coming dawn. Then resume the fast until nightfall” (2:187).

Many Christians fast during Lent, although fasting is not a universal Christian practice. The Bible gives no specific instructions on a season that Christians are required to fast. Christian denominations have various traditions regarding fasting. For example, the Catholic Church in the United States instructs: “Catholics in the United States are obliged to abstain from the eating of meat on Ash Wednesday and on all Fridays during the season of Lent.”

All Muslims throughout the world observe Ramadan, regardless of their sect, school or nationality. Christian observance of Lent varies greatly among Catholics, Orthodox and Protestants. Some Christians, including many Baptists and the Pentecostals, do not observe Lent at all.

Ramadan focuses on self-discipline, devotion to God and generosity toward the needy. During Ramadan, Muslims cultivate complete obedience to God, sensitivity to God’s sustenance and empathy for those who are poor and hungry, hence the emphasis on sadaka, zakat and almsgiving during Ramadan.

Lent focuses on penitence and preparation for Easter. The climax of Lent is Holy Week, which commemorates the last week of Jesus’ life, including the Last Supper and the Crucifixion. The model of Jesus as a suffering servant is held up for Christians to follow (Phil 2:5-11).

Both Ramadan and Lent end in a joyous festival. Ramadan concludes with the Festival of Fast Breaking, Eid ul-Fitr. Muslims offer special prayers to God and alms to the poor. Lent ends with Easter, the festival of the Resurrection which celebrates new life in Christ.

Sincere faith is crucial for both Ramadan and Lent. The intentions of the Muslim determines the validity of the Ramadan fast (2:184). Jesus teaches that true fasting is of the heart, not merely of outward action (Mt 6:16-18). Pope John Paul II wrote about Lent: “The main current of Lent must flow through the interior man, through hearts and consciences.”

More worship participation and personal acts of piety mark both Ramadan and Lent. Despite their similarities, Ramadan and Lent operate in very different theological frameworks. But there is still deep resemblance between them.

Both Muslims and Christians connect increased devotion to God with religious acts of purity and self-sacrificial service. Fasting is placed in a larger context of God’s gracious provision. For both, true worship is a matter of faithful and joyful commitment to God, not mere conformity to religious rules.

Lent is 40 days of reflection and preparation observed by Christians, while Ramadan is a month-long (29 or 30 days depending on the sighting of the new moon) period of fasting and spiritual reflection observed by Muslims.

One of the most significant differences between Lent and Ramadan is their timing. Lent begins on Ash Wednesday and lasts for 40 days, leading up to Easter Sunday.

The timing of Lent is calculated based on the spring equinox, which falls between March 19 and 22. In contrast, Ramadan falls on the ninth month of the Islamic calendar, which follows a lunar cycle. As a result, the dates of Ramadan change every year. During Ramadan, Muslims fast from dawn until sunset for the entire month.

During Lent, Christians may choose to give up certain foods or activities as a way to purify themselves and prepare for Easter. Some Christians also fast on Ash Wednesday and Good Friday.

During  Ramadan the fast is broken each evening with a meal called “iftar.”

Fasting during Ramadan is one of the Five Pillars of Islam, which are the foundation of Muslim life.

The purpose of Lent and Ramadan also differs. The purpose of Lent is to remember the sacrifice of Jesus Christ and to prepare for the celebration of Easter. It is a time of penance, prayer, and self-denial, during which Christians seek to draw closer to God. Lent is also an opportunity for Christians to reflect on their lives and make changes that will help them live more closely to their faith.

In contrast, the purpose of Ramadan is to deepen one’s spiritual connection with Allah and to strengthen one’s faith. Muslims believe that Ramadan is a time of heightened spirituality, during which they can purify their souls and seek forgiveness for their sins.

Lent and Ramadan also involve different practices and rituals. During Lent, Christians may attend church services, pray, give alms, and participate in other spiritual practices. Some Christians also choose to abstain from certain foods, such as meat or dairy, during Lent. In contrast, during Ramadan, Muslims may perform additional prayers, read the Quran, and engage in acts of charity.

It is also common for Muslims to break their fast with family and friends, which is an important social aspect of Ramadan.

In conclusion, Lent and Ramadan are two of the world’s most important religious observances, experienced by millions of people worldwide.

There are two other types of fast we need to mention. Yom Kippur and Daniel’s Fasting. Yom Kippur, also known as the Day of Atonement, is just one of the few fasts that are a part of the Jewish religion, Rabbi Shmuel Herzfeld said. It’s considered the holiest day of the year and is observed eight days after Rosh Hashanah.

The rabbi said it’s a 25 hour fast that’s mandated in the Torah for men, women, boys over the age of 13 and girls over the age of 12. The fasts require observers to refrain from all food and drink (even water). Depending on which sect believers follow, bathing and physical contact with the opposite sex can also be prohibited.

Herzfeld said believers typically spend this period of fasting in a synagogue praying. It’s a time for repentance and asking God for forgiveness.

When the period of fasting is over, people feast and go back to regular eating and drinking.

Daniel Fast begins with the biblical story of the prophet Daniel and his three friends who were brought to the king of Babylonia’s palace. They were to train for three years to be the king’s servants.

The king offered them food, but Daniel did not want to “defile” himself with the king’s food, so he and his friends committed to eating only vegetables and water.

Rev Lavarin says the scripture doesn’t mandate the Daniel Fast for Christians, so it’s a voluntary journey.

Although Daniel and his friends fasted for 10 days during their time with the king, there was another fast that he did for 21 days. Lavarin says there isn’t a set amount of time that people tend to participate in the fast but the range is three days to 21 days.

Rev Marc Lavarin says the Daniel Fast consists of eliminating meat (including fish), dairy, wine and added sugars and eating vegetables and fruits and drinking water. The reverend likens it to being vegan.

May God accept our fasts, devotion, godliness, piety, compassion towards our fellowmen, and reward us abundantly during the holy months. May He preserve our lives and prepare for us a table full of all the desirables to make Ramadan a fulfilling exercise.

Unfortunately, many have hoped to partake in this Ramadan but Allah has called them home. One such person is our sister and friend, a schoolmate from primary school and associate during our sojourn in the United Kingdom, late Alhaja Mulikat Mojisola (Molly) Amusan-Ogbara. Wife of our friend and brother, Omogoriola Ogbara, a retired Honorable and old Grammarian. Moji joined in the celebration of the Mayflower Junior School 59/69 set ReUnion party last January. Photos and video clips showed her dancing and making merry, but Allah had written that she would be leaving us. Moji’s death is more painful as her mother, Alhaja Amudalat Amusan, a Muslim leader in her own right is still alive in her 90s. Moji was her eldest child. Inna lillah wa ina ilehi rajiun. Moji left last Thursday 13^th February and was buried on Friday 14^th and a farewell prayer was held for her last Sunday 16^th. May Allah admit her to Jannatul Firdous.

Rabbana atina fid dunya hasanatan wa fil Aakhirati hasanatan waqina ‘adhaban-nar. “Our Lord! Give us in this world (that which is) good and in the Hereafter(that which is) good & protect us from the punishment of the Fire.”(Quran 2:201)

Barka Juma’at and Happy weekend