IUMS Calls for Unified Position on Abraham Accords

IQNA – The International Union of Muslim Scholars (IUMS) issued a statement calling for a unified position of the Muslim world on the so-called Abraham Accords.

The union said in a statement that it stands against any threat against Muslims and their countries, regardless of its source, Arabi21 reported.

The IUMS categorically rejected any link between a possible US agreement with Iran and the imposition of the Abraham Accords on Muslim states, considering it to be in the interests of the Zionist regime, which is committing genocide in Gaza and elsewhere.

It also called on Al-Azhar and all righteous scholars around the world to declare their opposition to the so-called Abraham Accords now that the true objectives of the Abraham Accords have been revealed.

The IUMS also called on the leaders of the Muslim world to accelerate the formation of a strong alliance.

Referring to US President Donald Trump’s push for Muslim countries of the region to join the Abraham Accords, the Union said, “Sane people are confused and bewildered by these bizarre statements that violate international law, moral principles, and the sovereignty and independence of nations. We have heard through the media that the US president has called on the Persian Gulf states and others to normalize their relations with the Zionist regime, a regime that has committed crimes in recent years that even the most heinous nations have not committed. The world has witnessed what this regime has done and continues to do in Gaza: genocide, complete destruction of everything, killing by all military means, hunger, disease, and more. Now we are witnessing the repetition of such crimes in Lebanon and elsewhere.”

Another part of the IMUS statement reads, “Despite all these crimes, the US government wants to reward it by normalizing relations and signing the Abraham Accords.”

Hajj Rituals A Symbol of Politics in Islam

IQNA – The head of Iran’s Hajj mission described the Hajj rituals as a symbol of politics in Islam.  

Speaking at a gathering of Iranian Hajj cultural servants in Mecca on Friday, Hojat-ol-Islam Seyed Abdol Fattah Navab, the representative of the Leader of the Islamic Revolution in Hajj and Pilgrimage Affairs, said some people talk about separating Hajj from politics.

“According to the martyred Imam (Ayatollah Seyed Ali Khamenei), the nature of the simultaneous gathering of pilgrims in a single place and time, with single programs and single duties, is the greatest symbol of politics in Islamic rituals. Politics is nothing more than determining ‘do’s and don’ts’ for the happiness of society,” he stated.

Emphasizing the Quranic principle of “compassionate among themselves,” he quoted the martyred Leader as saying that genuine Hajj is one that has the characteristics of the Abrahamic Hajj.

Unity, cooperation, convergence, attention to Muslims, especially the oppressed Palestinians, and disavowal of the enemies of Islam are hidden in the Abrahamic Hajj, he stated.

Hojat-ol-Islam Navab said that for nearly three months, the people of Iran have been in the squares of cities, chanting slogans against the enemy and standing firm.

The enemy has seen this resistance and steadfastness, he noted. “Now, if all Muslims had come to the square, the enemies would have definitely looked at Muslims differently. This is the Abrahamic Hajj that the Imam mentioned.”

Iran’s Islamic Revolution A Turning Point in Reviving Spirit of Seeking Independence

IQNA – The Friday prayer leader of Baghdad described the Islamic Revolution of Iran as a turning point in reviving the spirit of seeking independence among nations.

Ayatollah Sayed Yassin Mousawi made the remark while speaking about the developments in the region.

He highlighted the policies of the United States in the direction of redesigning the political structure of the region and weakening the resistance and independence movements, and warned against efforts to impose the will of foreign powers on Iraqi decision-making.

Some movements are seeking to redesign the regional equations in order to secure the interests of the United States and the Zionist regime, he stated.

Referring to the political process in Iraq after the recent elections, Ayatollah Mousawi said the political process continues to face deep problems in the manner of electing the president and forming the government, and the methods used in the past years have brought numerous political and management crises to the country.

The Friday prayer leader of Baghdad also emphasized the need to formulate a balanced foreign policy, saying the new government must establish positive and balanced relations with all neighboring countries and avoid entering into regional conflicts and tensions.

He added that expanding relations with Arab and regional countries should not come at the cost of weakening Iraq’s sovereignty and the country’s independence.

Criticizing “political surrender” to some foreign projects, Ayatollah Mousawi said Iraq has an important historical and civilizational position and can play a pivotal role in the region.

In another part of his speech, he called for establishing a balance in Iraq’s relations with global powers, including the United States, Russia, China, and Britain, and emphasized that Baghdad should not be influenced by foreign pressures.

He said Iraq’s political decision-making must be completely independent and based on national sovereignty.

The Friday prayer leader of Baghdad also criticized the United States’ direct interference in the process of forming Iraqi governments, saying some political movements have been under foreign pressure in the process of selecting officials and forming a government, an issue that threatens the independence of Iraq's national decision.

The Battle For Hotel Accommodation In Makkah – (Part IV)

Zafar Bangash

In North America and Europe, Saudi-approved Hajj operators advertise their services through glossy brochures. They offer different levels of service going up to five-star with incremental prices. It has become more like holiday tours than the performance of an important Islamic obligation.

One of the bigger operators in North America is the Darus Salam group. We had opted for a package that promised five-day stay in Madinah, two days in Aziziya before going to Mina, Arafat, Muzdalifah and back to Mina for a total of five days.

After completing the Hajj manasik, our group was to return to Aziziya where we would stay in the apartment building for two more days before going to Makkah to check into a hotel for the remaider of our stay. Even though the hotel was barely two-star, its major attraction was proximity to the Haram.

On the third morning of our return from Mina, we waited in the apartment building, with our bags packed, ready to move to Makkah. While we traveled from Aziziya to Makkah every day, the distance was a problem. The excitement of being close to the Haram to go and pray anytime was overwhelming.

The day stretched into afternoon and was getting closer to Maghrib but there was no sign of any bus to take us to Makkah, as promised. The Darus Salam crew had also disappeared. Frustration among our group members—officially hujjaj now—was growing.

It was late afternoon. Once again, I decided to take a bold step. I had the phone number for the Khogeer group so I called the office and asked to speak to Abdullah Khogeer, the owner. I did not expect to be put through to him but to my surprise, he answered the phone.

I introduced myself and told him that we were supposed to be taken to a hotel in Makkah today. No bus had arrived. Why? He promised to look into it and to send a bus to our building in about 45 minutes. I thought he said this to get rid of me but to our great surprise, the bus arrived.

Like excited school children, we hopped on the bus with bags and suitcases, happy to go to Makkah, especially near the Haram. The bus dropped us off some distance from the hotel. We had to carry our luggage through cobbled stone alleyways to reach the hotel.

This hotel’s lobby was bigger than the one in Madinah, but it too was filled with pilgrims’ bags. There were groups waiting to be checked in. We waited for our turn but nobody took care of us.

Again, I decided to go into the manager’s office to get some action. He was of Indian origin. I explained to him what group we were with and we needed to be checked in. He told me that he had no authorization from the Khogeer group to do so. He showed me a fax he had just received from Khogeer’s office for another group.

It was extremely upsetting. I asked him to let me use his office phone (cell phones were not common at that time) to speak to Abdullah Khogeer. I got through to him and asked why he had lied to us about hotel accommodation.

Abdullah Khogeer apologised for the mix-up and said he would arrange accommodation in another hotel. He promised to call back shortly. He did and said a bus would come and pick us up to take us to another, The Hyatt Regency, a five-star hotel.

Some members of our group were skeptical and did not want to leave the hotel. They felt we were being tricked into boarding the bus to take us back to Aziziya. I told them that it was better to go to Aziziya rather than stay in the hotel lobby for the entire the night in over-crowded conditions.

Reluctantly, we boarded the bus after hauling our luggage again through the cobbled stone streets. As our bus traveled toward the Hyatt Regency hotel, it went past it. Some members of our group started shouting at me saying, “See, we are being cheated.”

After traveling some distance past the hotel, the bus turned around through an opening in the road barrier. To our relief, it brought us to the hotel. We went inside the hotel. It had a huge lobby; it wasn’t crowded as the hotels we had been in before.

It was getting late, around 10 pm when we got to the Hyatt Regency. Again, the arrangement was for a batch of four men to share a room, as well as four women to one room. We quickly sorted ourselves, put our luggage in our rooms and headed to the dining hall for dinner. We hadn’t eaten since lunch time in Aziziya. We were also exhausted.

The hotel was about 15-20 minutes walking distance from the Haram but at least we were in Makkah. We could go and offer all our salats in Masjid al Haram.

Our package included breakfast and dinner. It also included tours of historical sites such as going back to Mina, Arafat etc now that Hajj was over. A visit to Jabal al-Nur (The Mountain of Light) with the Cave of Hira, was part of the itinerary.

The Prophet (ﷺ) received the first revelation in this cave. I was looking forward to climbing the mountain and visit the Cave of Hira to offer two rakat nafl salat.

On the day of our tour, the bus was supposed to arrive at the hotel by 8 am. We all waited anxiously but there was no sign of it. Calling Khogeer’s office, we were told the bus had left and may be stuck in traffic. This is not unusual. But when it did not show up for another two hours, our frustration grew.

At around 10:30 am, I decided to go outside the hotel to see if there was any sign of the bus. Nothing. There was an alleyway next to the hotel.

I turned into it and saw a bus parked there. The driver was sleeping inside. I banged on the door. He woke up startled. I asked in my rudimentary Arabic if he was here to take us to Mina, Arafat etc. He nodded in the affirmative.

I rushed to the hotel lobby and told our group the bus was parked on the side street. We all hurriedly boarded the bus and were soon on our way to Mina, Arafat etc.

Unfortunately, by the time we got to Jabal al-Nur, it was quite late. I could not climb up the mountain to reach the Cave of Hira. It was quite crowded as thousands of people were going up and a similar number coming down. This was my greatest disappointment because I knew I would not get another opportunity to perform Hajj.

Our flight out of Jeddah was at 1:40 am. During the day at 10:30 am (15 hours prior to departure) we got a call in the room telling us to come down to the lobby immediately with our luggage. I asked why. The Darus Salam rep told me that we had to check out of the hotel and go to Jeddah.

I told him that it was more than 15 hours to our flight. He said it takes a long time to retrieve our passports from the Saudis. It made no sense.

I understood what they were doing. By checking us out of the hotel at 11 am, the Hajj operators would save the cost of one day’s stay. This was grossly unfair.

Reluctantly, we all checked out and boarded the bus. We were at Jeddah airport around 1:30 pm, a full 12 hours before our flight. We were dumped there and left to fend for ourselves.

Our ordeal, however, was not over. Jeddah airport is huge. We took out luggage and settled outside the Lufthansa gate. Obviously our counter inside the building would not be open until 10:30 pm.

As we sat there, two Saudi honchos with protruding bellies, came to tell us we had to move to another place. We thought perhaps our flight was from another gate. As we hauled our luggage to the new place, other pilgrims were coming in our direction.

At around 9 pm, two other Saudis came and told us we had to move yet again. We were taken to the very spot from where we had been displaced during the day.

Why this was necessary, we could not figure out. Perhaps, they wanted to show their importance or, they took sadistic pleasure in tormenting the hujjaj.

Kingdom of Saudi ArabiaHajj

Indonesian Companion of Imam Khomeini Honored

 IQNA – Nasir Tamara, one of Imam Khomeini’s (RA) companions during his stay in Paris in 1978-79, was honored in a ceremony in Jakarta.

According to the Islamic Culture and Relations Organization, Tamara, traveled to Iran with the founder of the Islamic Republic on the historic flight of February 1, 1979, after his briefly staying with him in Paris.

This Islamic figure, who has always been an explanatory activist and true defender of the Islamic Revolution, the only religious revolution in the world, since the beginning of his life, and has been responsible for supporting the Islamic Republic of Iran in various scientific and media arenas in Southeast Asia, was honored during the ceremony organized by the Iranian Cultural Center in Jakarta.

In a speech, he said the teachings and thoughts of the late Imam, who was one of the saints of God, at a time when the “death of God” was being raised by many unbelieving and famous thinkers, were able to change the world by relying on popular power and, of course, divine help, and establish a new political system based on spirituality.

Tamara added that thanks to this thinking, today’s Iran, despite all the hostility and anti-human actions against it, has built and managed a lofty edifice of modern knowledge and advanced technology, even during imposed wars. “A power and success that, more than any other component, is focused on the belief that the Imams of the Revolution brought to the noble people of Iran by emanating from the Prophetic school.”

He went on to say that the secret of today's victory of Islamic Iran, despite all the  bombings against its military, economic, and even welfare infrastructure, lies in the simple slogan of Imam Khomeini (RA), namely “Neither East nor West’.

By lighting the lamp of self-belief, far from the fleeting glamour of communist neighbors or the paradigms presented by the West, Imam Khomeini familiarized the various masses of the people with lofty concepts such as independence and dignity, he concluded.

Returning Hajj to Abrahamic Path A Problem Solver for Islamic World: Scholar

IQNA – An Iranian scholar said Bira'at min-al-mushrikeen (disavowal of disbelievers) is the best tool for reviving the Abrahamic Hajj.

Speaking in an interview with IQNA, Hojat-ol-Islam Davoud Hosseini, the director of the Ethics Department of the Hajj and Pilgrimage Research Institute, said the Abrahamic Hajj, which was founded by Prophet Abraham (AS) and continued by the Holy Prophet of Islam (PBUH), can be a problem-solver and a solution-maker for the Islamic world if it returns to its original path.

One of the terms that Imam Khomeini (RA) introduced into the political literature of Hajj was “disavowal of disbelievers” and “Abrahamic Hajj”, he noted.

“This issue, namely the Abrahamic Hajj and its characteristics, as well as disavowal of disbelievers, is one of the emphatic recommendations of the Holy Quran.”

The Abrahamic Hajj is a Hajj in which, in addition to individual worship, social and political aspects as well as the problems and issues of Muslims are raised and examined, he stated.

“Unlike Umrah (minor Hajj), which can be performed in any season, God has made Hajj obligatory at a specific time and with specific actions so that all Muslims can perform this act together and side by side. This makes it clear that other goals were also in mind, apart from the individual worship dimension. In addition to individual worship, Muslims should also pay attention to other issues in this collective gathering; the problems of the Islamic society, its needs, and everything that contributes to the progress of the Islamic society should be taken into account. These matters show that, in addition to worship issues, social and political goals were also considered in Islam, and Hajj was legislated with these characteristics.”

Hojat-ol-Islam Hosseini added that if Hajj were only an individual act of worship, it could have been ordered, like Umrah, to be performed whenever you had the opportunity.

“So Hajj does not only have an individual dimension, but also has other dimensions, one of the most important of which is the dimension of disavowal of disbelievers, in the sense that Muslims should separate their policy from the enemies, recognize the enemy’s sinister plans, identify their goals and fight them. For this reason, we say that Hajj, in addition to the religious dimension, also has a political dimension, and that political dimension is manifested in the disavowal of disbelievers. If we leave this dimension aside, Hajj will become a pure act of worship with no effect on the fate of Muslims; meaning that you simply go, perform an act of worship and return, without being aware of the fate and issues of Muslims.”

He further said Imam Khomeini (RA) raised the issue of the Abrahamic Hajj because Abraham (AS) made the fundamental and main dimension of his Hanif religion the fight against idols and polytheism, as well as the fight against idolaters and disbelievers.

“For this reason, the Abrahamic Hajj was proposed, and among it, the dimension of eliminating polytheism and fighting polytheists is of particular importance. To realize this issue and return the Hajj to its original position, as well as Muslims’ attention to the political dimension of the Hajj, the purification of the soul and the connection of the pilgrims with God will also be important. But Muslims must also have close relationships with each other, be aware of each other’s problems, and think about their collective destiny, which is one of the important dimensions of the Hajj. Therefore, to achieve this goal, we must remove the Hajj from its one-dimensional state.”

He went on to say that the Islamic world must understand that the Hajj is the best point and the best place where Muslim representatives from all over Islamic and even non-Islamic countries come together, understand each other’s issues, listen to each other’s problems, and brainstorm with each other to find solutions.

“Then they return to their cities and countries and present what they have heard to others, share it and offer solutions. If this dimension of Hajj is taken into account, it will be of the greatest help to the Islamic Ummah and the Islamic world will no longer remain isolated and indifferent.”  

Hajj A Season of Unity, Political Resurrection for Islamic Ummah

IQNA – A Moroccan journalist and writer emphasized that Hajj is an opportunity to strengthen coexistence, acceptance of other cultures and openness to the customs and traditions of other nations.

It is considered a season of great political and social unity and resurrection for the Islamic Ummah, Hayat Lalab said in an interview with IQNA as over 1.7 million pilgrims are performing the last rituals of Hajj 2026 in the holy city of Mecca.

Hajj is one of the religious rituals of Islam and a religious obligation that consists of a set of rituals and is performed through a journey to Mecca in the Hijaz. There, a Muslim performs a set of acts of worship that also have social, economic and political dimensions. Hajj is also the largest gathering of Muslims, when groups from all Islamic sects gather in Mecca during a specific season.

In order to highlight the role of Hajj in bringing Islamic sects closer together, the unity of the Islamic Ummah, the philosophy of this obligation, and its social and global effects, IQNA conducted an interview with Hayat Lalab, which is as follows:

IQNA: How do you evaluate the role of Hajj in bringing Islamic sects closer together and the unity of the Islamic Ummah?

Lalab: Hajj has various religious, political, economic, and cultural dimensions, and is a season in which Muslims of different languages, races, and sects come together. Islam teaches us that Hajj is a religious meeting place where the bonds of Muslim brotherhood with each other are strengthened, regardless of linguistic or religious differences; where all differences disappear and Muslims melt together in worship and monotheism. Imam Khomeini (may God be pleased with him) also emphasized that Hajj is a season of unity and great political and social resurrection for the Islamic Ummah.

IQNA: What is the philosophy of Hajj? Why do Muslims gather from all over the world and what effect does this journey have on the souls of pilgrims?

Lalab: Muslims gather from different parts of the world to fulfill a duty that God has made obligatory on all of them. Hajj is a great journey that has many meanings and is an annual conference in which Muslims gather in a holy land.

In terms of the impact of Hajj on the souls of pilgrims, when they return to their countries, they have a stronger relationship with God Almighty than before. The rituals of Hajj nourish the soul and bring peace to the souls of pilgrims. Hajj also teaches us qualities such as humility, a sense of responsibility and other things that pilgrims learn on their journey to the Sacred House.

IQNA: What is the meaning of Wuquf (staying) in Arafat and Masha’ar al-Haram? What is the spiritual significance of these two places?

Lalab: Wuquf in Arafat is one of the pillars of Hajj, performed with the intention of drawing closer to Allah Almighty and in complete submission to Him. The Day of Arafat has many meanings that I cannot mention all of them, but I will mention some: The scene of Wquf in Arafat reminds us of the people standing before Allah Almighty on the Day of Judgment. Also, on this day, the verse of the completion of the religion (which is the guardianship of Imam Ali (AS)) was revealed. The greatest point in Arafat is that Imam Zaman (may Allah hasten his return) is present among the pilgrims and surrounds them with the blessings of his presence.

On the other hand, the pilgrims’ Wuquf in Arafat is an admission of sin and shortcomings before Allah Almighty, and the Day of Arafat is considered a day full of divine blessings and grace for the pilgrims.

IQNA: What does throwing the Jamarat (stones) symbolize? Why do pilgrims throw stones at certain pillars and what event in the life of Prophet Abraham (AS) does this act remind us of?

Lalab: According to a narration from Imam Ali (AS), the reason for throwing stones at people goes back to the story of Prophet Abraham (AS). When Angel Gabriel showed him the verses, Iblis (Satan) appeared before him and Gabriel ordered him to throw seven stones at him.

From throwing stones at Satan, we understand that this act is a symbol of resistance to evil. The same evil that manifests itself in the form of Satan, his followers, and anyone who calls people to other than the path of God.

IQNA: What is the philosophy of sacrificing on Eid al-Adha and distributing it to the needy?

Lalab: Sacrifice during Hajj is one of the obligatory acts of Hajj, according to which the sacrifice must be from among livestock such as sheep, cows, or camels.

The sacrifice on the tenth of Dhul Hajjah is, on the one hand, an opening in the livelihood of families, and on the other hand, it shows attention to the needy and poor who have no power or strength; and these people are many, especially considering the large number of orphans, martyrs and wounded. Therefore, we must pay attention to these people and turn the Eid season into a holiday for the poor, orphans who lost their fathers in childhood, and women who lost their husbands without having a guardian or livelihood. Therefore, we must understand the concept of sacrifice with a deep and comprehensive manner.

IQNA: Tell us about Islam's advice to pilgrims to interact with each other in order to maintain unity and peace during the Hajj.

Lalab: Islam always encourages us to be good-natured, treat people well, and respect all age groups, and teaches us humility and mercy. As the Messenger of God (PBUH) said: “The most perfect believers in faith are the most virtuous.” One of the benefits of good morals is that the reckoning of deeds on the Day of Judgment becomes easy, and as Imam Sadiq (AS) said, God has chosen His prophets for the best morals. Therefore, Hajj is a field in which the believer is tested to prove the values ​​of tolerance and forgiveness and to manifest the morals that Islam recommends.

IQNA: What are the social and global consequences of Hajj and how can it help strengthen solidarity among the Islamic Ummah and better understand different cultures?

Lalab: The Hajj season is an opportunity to strengthen coexistence, acceptance of other cultures, and openness to the customs and traditions of other nations. The Hajj is an annual event that brings together a large number of people from different countries around the world. Therefore, this event will be like a settlement in the heart of the desert where a set of cultures meet. Here, the pilgrims take advantage of this intersection so that this gathering becomes a platform for closeness and coexistence in a fraternal atmosphere.