How to Perform the Rituals of Hajj and ‘Umrah
Sheikh Muhammad As-Salih Al-Uthaymin

Preface

Praise be to Allah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the Prophets and messengers, and upon his family and esteemed companions.

Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad (peace be upon him) with. A servant's religion is incomplete without it.

A form of worship is only acceptable when the following is true.

One devotes it to Allah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among men or for worldly gain.

One follows the Prophet's example, in words deeds. This cannot accomplished except knowledge of the Sunnah.

Forms of Pilgrimage

There are three forms of Hajj:

Tamattu'- Ifrad - Qiran

Tamattu': A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when he reaches Mecca, he makes Tawaf and Sa'i for ‘Umrah. He then shaves or clips his hair. On the day of Tarwiyah, which is the eighth of Dhul-Hijjah, he puts on his Ihram for Hajj only and carries out all of its requirements.

Ifrad: A pilgrim wears Ihram for Hajj only. When he reaches Mecca, he performs Tawaf for his arrival and Sa'i for Hajj. He doesn't shave or clip his hair as he doesn't disengage from Ihram. Instead, he remains in Ihram till after he stones Jamrat Al-'Aqabah on the Eid day. It is permissible for him to postpone his Sa'i for Hajj until after his Tawaf for Hajj.

Qiran: A pilgrim wears Ihram for both ‘Umrah and Hajj or he wears Ihram first for ‘Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifrad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so. The best of the three forms is Tamattu'. It is the form that the Prophet (peace be upon him) encouraged his followers to perform. Even if a pilgrim makes intentions to perform Qiran or Ifrad he is allowed to change his intentions to Tamattu'; he can do this even after he has performed Tawaf and Sa'i.

When the Prophet (peace be upon him) performed Tawaf and Sa'i during the year of the Farewell Hajj with his companions, he ordered all those who hadn't brought sacrificial animals to change their intentions for Hajj to intentions for ‘Umrah, cut their hair, and disengage from Ihram till Hajj. He said, "If I hadn't brought the sacrificial animal, I'd have done what I've ordered you to do."

The ‘Umrah

If a pilgrim wishes to be ritually pure for ‘Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.

Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing postnatal bleeding, prays the obligatory prayer, if it is time. Otherwise, he makes his intention by praying the two Sunnah Rak'ah which are made each time Wudu' is performed.

When he finishes his prayer he should say: "Here I am for ‘Umrah, here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner." [Talbiyah].

A man raises his voice when saying this and a woman says it so that only one beside her may hear her.

One in Ihram should say the Talbiyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah's mercy from Hellfire.

One should say the Talbiyah during ‘Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamrat Al-Aqabah on the Eid day.

When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan."

He approaches the Black Stone, touches it with his right hand and kisses it. If this isn't possible, he should face the Black Stone and point to it.

It is best not to push and shove, causing harm and being harmed by other people.

When touching the Stone, a pilgrim should say the following: "In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad (peace be upon him)."

A pilgrim must walk, keeping the Ka'bah on his left. When he reaches the Ar-Rukn Al-Yamani he should touch, but not kiss it, and say: "Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hell fire. Oh Allah, I beg of You for forgiveness and health in this life and in the Hereafter."

Each time he passes the Black Stone he should say: "Allah is the Greatest."

During the remainder of his Tawaf he may say what he pleases of supplications, mentioning Allah, and recitation of Quran. This is because Tawaf, Sa'i, and Stoning the Jamrah have been devised for the purpose of mentioning Allah.

During this Tawaf it is necessary for a man to do two things:

Al-ldhteba' from the beginning of Tawaf until the end. Al-ldhteba' means placing the middle of one's Rida' under his right arm and the ends of it over his left shoulder.

When he is finished performing Tawaf, he may return his Rida' to its original state because the time for Idhteba' is only during Tawaf.

Al-Ramal during the first three circuits. Al-Ramal means speeding up one's pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.

When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites:

And take ye the station of Abraham as a place of Prayer.

[Noble Quran 2:125]


He prays two short Rak'ah, as close as conveniently possible, behind Maqam Ibrahim. During the first Rak'at he recites Surah Al-Kafirun [Noble Quran, 109] and during the second one Surah Al-lkhlas [Noble Quran, 112].

When he completes the two Rak'ah he should return to the Black Stone and touch it, if convenient. He goes out to the Mas'a and when he nears As-Safa he recites:

Verily As-Safa and Al-Marwah are among the shrines of Allah.
[Noble Quran 2:158]
.

He ascends As-Safa until he is able to see the Ka'bah. Facing the Ka'bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet (peace be upon him) prayed thus: "There is no Deity but Allah alone," three times, supplicating in between.

He descends As-Safa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the Qiblah, raises his hands and repeats what he said on As-Safa. He descends Al-Marwah heading towards As-Safa, taking care to walk where walking is designated, and run where running is designated.

He continues this procedure until he completes seven laps. Going from As-Safa to Al-Marwah is a lap and returning is another lap.

During his Sa'i he may recite what he wills of supplications, recitation of Quran, and mentioning Allah.

In completion of Sa'i he shaves his head. A woman clips her hair the length of a finger tip.

Shaving is preferable, except when Hajj is near and there isn't sufficient time for hair to grow back. In this case it's best to clip so that hair will remain for shaving during Hajj.

With that, ‘Umrah is completed. and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc

The Hajj

In the forenoon of the eighth day of Dhul-Hijjah, a pilgrim purifies himself once again by bathing as he did before ‘Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: "Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partners."

If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: "If I am prevented by any obstacle my place is wherever I am held up." If he has no such fear, he doesn't make this condition.

A pilgrim goes to Mina and there prays Dhuhr, Asr, Maghrib, Isha' and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.

When the sun rises, he goes to Arafah and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qiblah.

The Prophet (peace be upon him) prayed thus: "There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah's grace and abundant gifts. This will strengthen his hope in Allah.

He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of Arafat.

At sunset he goes from Arafah to Muzdalifah and there prays Maghrib, Isha, and Fajr. If he is tired or has little water, it is permissible for him to combine Maghrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.

If he is weak and cannot handle the crowd during Ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd.

Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:

He throws seven consecutive pebbles at Jamrat Al-Aqabah which is the closest monument to Mecca, saying Greatest," as he: "Allah is the throws each pebble.

He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Mutamatti' and Qarin.

He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a finger tip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations.

He goes to Mecca to perform Tawaf Al-lfadah and Sa'i, also for Hajj. It is Sunnah to put perfume on before going to Mecca.

With the completion of this Tawaf and Sa'i, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations.

After performing Tawaf and Sa'i, he returns to Mina to spend the nights of the eleventh and twelfth days there.

He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Mecca, then the middle one, and lastly Jamrat Al-Aqabah. Each one should be stoned with seven consecutive pebbles accompanied by Takbir. He stops after the first and middle Jamrah to make supplications facing the Qiblah. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.

If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf Al-Wada', which is seven circuits around the Ka'bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf Al-Wada'.

Visiting The Prophet's Mosque

A pilgrim goes to Medina before or after Hajj with the intention of visiting the Prophet's mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Mecca.

Upon reaching the mosque he prays two Rak'ah of salutation or performs any obligatory prayer that is due.

He goes to the grave of the Prophet (peace be upon him) and he stands before it. He greets him saying the "May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people."

He takes a step or two to his right to position himself before Abu Bakr and greets him saying: "May the peace, mercy, and blessing of Allah be upon you, oh Abu-Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."

Then he takes a step or two to his right to position himself before Umar and greets him saying: "May the peace, mercy and blessings of Allah be upon you, oh Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people."

In a state of purity, he goes to pray in Quba' Mosque.

He goes to Al-Baqi' to visit Uthman's grave. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you,

Oh Uthman Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad's people." He greets any other Muslims in Al-Baqi'.

He goes to Uhud and visits the grave of Hamzah and the other martyrs there with him. He greets them and prays to Allah to grant them forgiveness, mercy, and pleasure.

Notification

The following is incumbent upon the Muhrim for Hajj or ‘Umrah:

That he be committed to Allah's religious obligations upon him such as prayer in its time (in congregation for men).

That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience. if anyone undertakes Hajj therein. Let there be no obscenity, nor wickedness, nor wrangling during Hajj.
[Noble Quran 2:197]


That he avoids harming the Muslims with words or actions within the Masha'ir or elsewhere.

That he avoids all of the restrictions of Ihram:
He shouldn't cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding.


He shouldn't perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram.


He shouldn't touch, kiss, etc. his spouse out of passion and, even worse, shouldn't have sexual intercourse.


He shouldn't be wed or propose to a woman for himself or others.


He shouldn't wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.


The following pertains specifically to men:
He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head. b) He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an Izar or sandals can he wear trousers or shoes.


He cannot wear anything with the same qualities of the above mentioned such as an Aba'ah, hat, undershirt, etc.


It is permissible for him to wear sandals, rings, glasses, a hearing aid, a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.

A woman cannot wear a Niqab or Burqa'. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.

Allah is the giver of success. May His blessings be upon our Prophet Muhammad and all of his family and companions.

By the needy before Allah, Muhammad As-Salih Al-Uthaymin

Types of Hajj

The way in which the pilgrimage to Mecca can be performed and the regulations governing its rites vary according to where the pilgrim lives or whether intends to make ‘Umrah along with Hajj or whether one wants to offer an animal sacrifice or not. These variations have been traditionally grouped into three categories and referred to as the three types of Hajj: Hajj Ifrad, Hajj Qiran and Hajj Tamattu‘. Any one of these three methods, if performed according to their regulations without doing any actions which invalidate them, fulfill the compulsory Islamic requirement of Hajj once in a lifetime. The three permissible kinds of Hajj with the rules and regulations governing each of them are as follows:


IFRAD

 Isolated Hajj: The pilgrim performing it is called Mufrid.
     
This type is allowed only for those living
A pilgrim is required to enter the state of Ihram with the intention of doing Hajj only.
If a Mufrid performs ‘Umrah during the months of Hajj (Shawwal, Dhul-Qa'dah & Dhul-Hijjah) prior to the beginning of
When he reaches Mecca, he performs Tawaf for his arrival and Sa'i for Hajj known as Tawaf al Qudum (the arriv
No shaving or clipping hair, as he doesn’t disengage from Ihram. Instead, he remains in Ihram till after he stones
May offer an animal sacrifice if he wants to, but he is under no obligation to do so.

QIRAN

Accompanied Hajj: The pilgrim performing it is called Qarin. It can only be done by those living outside the Miqat.
"This concession is only for those whose homes are not near the sacred Mosque."

[Noble Quran 2:196]

This is Hajj combined with ‘Umrah without coming out of Ihram, The Qarin should enter the state of
For Hajj Qiran, the ‘Umrah has to be done within the months of Hajj (Shawwal,
   
When he reaches Mecca, he performs Tawaf for his arrival and Sa'i for Hajj.
The Qarin should clip his hair after ‘Umrah instead of shaving it.
Must offer an animal sacrifice which he brought along with him from the boundaries known as the Miqat.

TAMATU'
Enjoyable Hajj: The pilgrim performing it is called Mutamatti‘. It can only to be done by those living
‘Umrah is combined with Hajj under this type; however, a new Ihram is made for the Hajj After coming out of the Ihram of
The ‘Umrah has to be within the months of Hajj and must be completed before beginning the rites of Hajj. After completing
The Tawaf made for ‘Umrah takes the place of the arrival Tawaf (Tawaf al-Qudum). This is then followed by 2
The Mutamatti‘ should clip his hair instead of shaving it to come out of his state of Ihram after completing the ‘Umrah part of his pilgrimage.
   
Must offer an animal sacrifice, but if he is unable to do so, he is required to fast for ten days according to Allah’s statement:
"But if someone can not afford a sacrifice,

Duties of Ihram

If the pilgrim fails to do one of the duties he has to slaughter an animal. If he cannot afford to slaughter an animal, he has to fast The duties of Ihram are:
To make intention of Ihram from the Miqat (Prescribed place from where Ihram starts). Ibn ‘Abbas said:

The Messenger of Allah had designated Dhul-al-Hulaifah for the people of Madinah, Al-Juhfah for the people of Syria, Qarn Al-Manazil for the People of Najd and Yalamlam for the people of Yemen as starting points of Ihram. He further said: These places are for the inhabitants of these region and for those who pass by intending to perform Hajj and ‘Umrah. The starting point to perform Hajj and Umrah for the inhabitants of Makkah is Makkah itself by entering into the state of Ihram and reciting Talbiyah.

Abstaining from wearing sewn clothes, keeping the head uncovered and not wearing shoes.

Repetition of Talbiyah The Talbiyah is as follows:

Labbayk, Allahumma Labbayik -- Labbayk La Shareek Laka Labbayk-- Innal-hamda Wanimata laka wal-mulk -- La shareeka lak.

Here I come to you O Allah. Here I am to worship you. Here I am to respond to you. There is no partner with you. Here I come to you, verily Praise, Bounty, and Dominion belong to you. There is no partner with you.


The Talbiyah is to be uttered when the pilgrim commences Ihram at the Miqat. It is recommended to utter Talbiyah while embarking, disembarking, at the time of Adhan or at the end of Salah.

Sunan (Recommendations) of Ihram

These are the deeds which if a pilgrim fails to perform, no Fidya (ransom or expiation) will be enjoined on him but he will miss great rewards.

Bathing for Ihram. Bathing is also recommended for women in menses and in post delivery state. The Messenger of Allah (peace be upon him) ordered one of Abu Bakr's wives, who intended to perform Hajj to wash herself after she had delivered.

Clipping nails, trimming the mustache, plucking the armpit hair and shaving the pubic hair for the Messenger of Allah (peace be upon him) had done so.

To wear white rida’ and izar (Upper and Lower Ihram garb) because this was the practice of the Messenger (peace be upon him).

To start Ihram after praying an obligatory or supererogatory Salah.

To repeat and renew Talbiyah at the time of embarking, disembarking or Salah.

To supplicate and pray for the Prophet (peace be upon him) after Talbiyah, because the Messenger of Allah (peace be upon him) used to, after reciting Talbiyah, ask Allah for Jannah (Paradise) and used to seek refuge of Allah from the Hellfire.

Prohibitions of Ihram

These are the acts prohibited while one is in the state of Ihram. If one commits any one of them, he has to offer Fidya. They are:

Covering the head.

Shaving or shortening any hair of the body.

Clipping the nails whether of the hands or the feet.

Using perfume.

Wearing sewn clothes.

Killing game (animals hunted as food) of the land. Allah the Most High said:

You who believe! Kill not game while in Ihram.
[Noble Quran 5:95]


Kissing and touching with sexual desire. Allah the Most High said:

Let there be no obscenity, nor wickedness, nor wrangling in the Hajj.

[Noble Quran 2:197]


To marry or propose for marriage. The Messenger of Allah (peace be upon him) said:
A man in the state of Ihram shall not be married or allowed to propose.

Sexual intercourse, because Allah the Most High said:

Let there be no obscenity, nor wickedness, nor wrangling in the Hajj.

[Noble Quran 2:197]


Concerning the first five prohibitions he who commits anyone of them, has to offer a Fidya and it means to fast for three days or to feed six indigents by giving each one of them a handful (about 1.25 kg) of wheat or to slaughter a goat. Allah the Most High says:

And if anyone of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation, either fast or feed (the poor), or offer sacrifice.

[Noble Quran 2:196]


As for the killing of land game, it has to be compensated in equivalent. Allah says:

If anyone of you kills intentionally, the compensation is an offering brought to the Ka`bah, of an animal equivalent to the one he killed. As adjudged by two just men among you or for expiation he should feed poor persons or its equivalent in fasting.
[Noble Quran 5:95]


For kissing during Ihram, the pilgrim has to slaughter a sheep or goat in compensation. Sexual intercourse invalidates Hajj but the pilgrim is advised to complete Hajj and to offer a Badanah (Camel) and perform Hajj the following year. If a Badanah is not available, he has to fast for ten days and perform Hajj next year. It was reported in Muwatta' Imam Malik that ‘Umar Ibn Al-Khattab, Ali Ibn Abi Talib and Abu Hurairah were asked about a man who had sexual intercourse with his wife while he was performing Hajj? They said: "He has to complete his Hajj as well as having to perform Hajj the next year and offer a sacrifice in compensation. As for marriage, proposing for marriage and other sins such as backbiting and slandering, the atonement is repentance and asking Allah's forgiveness.

Common Mistakes in Hajj
By Muhammad Alshareef

In Aqidah (the Muslim's Belief)

Many Pilgrims when they travel to Medina they pray to the graves. They make Du'a to the prophet of Allah (peace be upon him). This could not only ruin their Hajj, it could nullify their Islam.

Do not rub graves for Barakah (blessings).

Do not make Du'a to anyone except Allah.

When going to Medina, your initial intention should be to visit Masjid An-Nabawi, the Prophet's Masjid.

In Ihram

Do not pass the Miqat without being in the state of Ihram. If you are landing in Jeddah and going to Mecca to perform ‘Umrah directly, you must be in a state of Ihram before you land, as the plane shall enter the Miqat. Jeddah is inside the Miqat.

If you are landing in Jeddah, you need your Ihram towels with you on the airplane in your carry-on bag.

Women may wear anything Islamically permissible for Ihram.

Do not take pictures of yourself in Ihram. You came to worship Allah and taking pictures for showing others later may contradict your sincerity of doing this for the sake of Allah.

Women in their menses must be in a state of Ihram when they pass the Miqat. They should shower and do Talbiyah like everyone else.

Do not uncover your right shoulder until you reach the Ka'bah and begin Tawaf. This is the time that the Messenger uncovered his shoulder and it is an act of Hajj, so we must follow when the Prophet did it.

You may change your Ihram towels if they get dirty

You do not enter into Ihram by just wearing the towels. You must make the intention to begin.

Do not shave your beard, whether before, during or after Ihram.

You should wear sandals, but if you do not have sandals, you do not have to walk barefoot. Wear what you have until you find a place to get sandals.

When beginning your Ihram for Hajj, do it from where you are: in your hotel, on the street, etc. You do not have to go to the Ka'bah to start your Ihram for Hajj.

Do pay attention to what you are saying when you are making the Talbiyah: Labbayk Allahumma Labbayk

When you hear that you are not allowed to wear stitches in Ihram, know that what is meant is that you cannot wear pieces of cloth that are sewn together to wrap your body, such as a T-Shirt or underwear.

Both men and women may shower with unscented soap. Yes, for women and men, you may comb your hair, as the Prophet's wives used to do when they were in Ihram.

In Tawaf:

You do not have to say your intention out loud to begin Tawaf. Saying intentions out loud is something the Prophet (peace be upon him) never did except after Ihram when he said, (Labbayk Allahumma ‘Umrah wa Hajj).

You do not have to touch the black stone for your Tawaf to be accepted. If it is crowded you may face your hand toward the stone and say Allahu Akbar.

Do not kiss the Yemeni corner. You may only touch it.

Do not worship the black stone. You are glorifying Allah by coming to this house and worshiping Him, following the Sunnah of the prophet of Allah (peace be upon him).

Do not follow those Du'a books that make up Du'a for each time you go around the Ka'bah. Read Quran and make Du'a from your heart and glorify Allah.

Make Du'a by yourself, do not do it in a shouting group around the Ka'bah.

Do not wipe the walls of the Ka'bah during Tawaf. The prophet of Allah did not touch anything other than the black stone and the Yemeni corner.

Do not hurt anyone to kiss the black stone.

Do not face your hand to the Yemeni corner and say Allahu Akbar. This is only for the black stone.

Do not push or hurt anyone during Tawaf.

The Ka'bah should be to your left. Do not do Tawaf with your back to the Ka'bah.

Do not stand at the black stone line for a long time. Move on.

Do not lengthen your 2 Rak'ah of Tawaf.

There is nothing in the sunnah about: Du'a Maqam Ibrahim. After you pray the 2 Rak'ah of Tawaf move on.

In Sa'i (going between Safa and Marwah)

Although preferable, you do not have to have Wudu during Sa'i.

You do not have to climb to the top of Safa or Marwah.

You can take breaks in Sa'i to drink water or rest.

You can take a break after Tawaf, before Sa'i.

You do not have to jog the whole way, from Safa to Marwah. Only within the green lights, the valley of Safa and Marwah.

Women do not have to run between the green lights.

There is no specific Du'a to say between Safa and Marwah.

Do not miss the Du'a that the prophet of Allah said when he stood on Safa. Then raise your hands and pray as he did (peace be upon him).

Do not say your intention out loud before making Sa'i.

When Shaving or Trimming:

Shave your complete head, do not leave parts unshaved.

If you shall trim, take from all sides of your head.

Do not take off your Ihram until you have shaved or trimmed. You are still in Ihram until you do so.

Do not shave your beard.

In Mina, Arafah, and Muzdalifah:

Many people do not confirm if where they are located is inside or outside the borders of the holy sites. Confirm.

Do not reserve a place that is more than your need. Many people are looking for places to sit down and sleep.

Only in Arafah and Muzdalifah do you shorten and combine prayers. In Mina only shorten your prayers, but pray them at the correct time.

Do not waste your Hajj time in vain chatting.

Spending the 8th day in Mina is the Sunnah of the prophet of Allah. Many people skip this and go to Arafah.

Do not push anyone when you are in a crowd.

You do not have to go to the Mt. of Mercy in Arafah. Many people hurt themselves and others to be there even though it is not a Wajib thing to do.

Mt. Rahmah is not a holy mountain. Do not wipe its sand and rocks for Barakah (blessings).

You do not have to pray Dhuhr and Asr on Arafah day in the Masjid of Arafah (Masjid Namira). You may pray in your tent with your group.

Do not leave Arafah before Maghrib time.

Women should avoid getting into a crushing crowd, like in Masjid Namira.

Do not face Mt. Rahmah on Arafah day when you make Du'a. You should face the Qiblah.

You should not treat your time in Arafah like any other day. You should realize the significance and pray to Allah in humility.

At Maghrib time in Arafah, do not pray Maghrib and Isha until you reach Muzdalifah, even if you reach there at 11:00 at night. However, if you see half the night approaching, pray where you are on the road.

Make sure you are in Muzdalifah before you stop and rest. Many people think they are in Muzdalifah but they are not. Look for the border signs. If you have not seen one, chances are you are still not in Muzdalifah even if you see others sleeping on the road.

After praying Maghrib and Isha in Muzdalifah, go to sleep immediately, this is what the prophet of Allah did.

Through all of this, continue doing your Talbiyah.

In stoning the Jamarat:

The Jamarat are not Devils, and Shaytan is not tied up for the stoning of himself. Hajjis that hold this misconception end up cursing, swearing, throwing sandals, etc. It is a commandment from Allah to glorify Allah by saying (Allahu Akbar) with each pebble.

You do not have to wash your stones.

Do not throw sandals or wood or big rocks. This is all against the Sunnah.

Do not hurt/shove when at the Jamarat.

Say Allahu Akbar with each pebble. Do not say Bismillah.

Throw the pebbles separately.

Make Du'a after the first and second Jamarat.

Do not throw the Jamarat before it is time.

Throw the Jamarat from small to medium to large. Not the other way.

If someone is throwing on your behalf, you must be unable to throw yourself.

If someone is throwing on your behalf, you do not have to collect the stones yourself and hand the stones to that thrower.

Throw seven pebbles, not more or less.

In Tawaf Al-Wada' (Farewell Tawaf):

You cannot do your final Jamarat after Tawaf Al-Wada, as some people attempt.

Do not walk in massive groups during Tawaf. This hurts many people.

You MUST spend the night in Mina on the 10th night and 11th night. The two days of Hajj, the days of Mina, are the 11th and 12th, not the 10th and 11th.

After Tawaf Al-Wada' you must leave Mecca, or else another Tawaf should be made.

After Tawaf Al-Wada' you may have lunch or wait at a bus, etc., as long as you are on your way out of Mecca.

In Medina:

Visiting Medina has nothing to do with your Hajj. It is something different and separate.

Do not wipe or kiss any walls for Barakah (blessings). It is only rock and marble.

Do not raise your voice near the Prophet's grave.

Do not do Tawaf around the Prophet's grave.

You do not need Ihram to enter Medina.

Do not make Du'a to the Prophet. Du'a is to be made to Allah and Allah alone.

If you want to pray for the Prophet to intercede for you on the day of Judgment (Shifa'ah), pray to Allah for that. "O Allah, allow Your Prophet to intercede for me.."

Do not raise your voice in Du'a near the grave. Face Qiblah and leave the grave area when you want to make Du'a.

Miscellaneous:

Do not add the term Hajji to your name after returning home.

Hadith such as: "whoever visits my grave, I shall intercede for them." Hadith to this effect are lies against the prophet of Allah (peace be upon him).

A final note:

The Muslims in these mistakes are three:

One group is sincerely ignorant of these things and they have little clue that what they are doing is Haram or incorrect. For these people - insha'Allah - there is nothing upon them.

A second group is ignorant, but they have the ability to learn and find out. All that stops them from doing so is their laxness in studying and asking. For these people, it is feared that they may be sinful for their laziness in learning.

A third group is aware of these mistakes. They perform it however to either follow their culture or to misguide people. This person is sinful and they shall assume the sin of those that they misguide.

Our Lord, do not take us to account if we forget or make a mistake.
[Noble Quran 2:286]

A Woman's Guide To Hajj
By Muhammad Alshareef

Introduction

All praise is due to Allah. We praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evil of our souls, and the adverse consequences of our deeds. Whoever Allah guides, there is none that can misguide him. And whoever He misguides, then none can guide him aright.

I bear witness that there is no deity that is worthy of worship except for Allah; He is alone, having no partners. And I bear witness and testify that Muhammad (peace be upon him) is His perfect worshipper and messenger.

The goal of this term paper was to give the Muslim woman a chance to see those Fiqh rulings that are specific to her in Hajj - since many a time her rulings are lost in the general discussion of how to perform Hajj. In the end one should have a general idea of those things that a woman differs in Hajj from men. They should be able to recognize differences in ritual worship between the women and men. And they - insha'Allah - should get a clear understanding of issues that are commonly differed upon.

After having been given the opportunity - alhamdullilah - to attend Hajj for a few years, the subject that came to mind to write about for this course of Fiqh Al-Kitab was Sunnah was that of women in Hajj. Because of the lack of experience people, not specifically from North America, have with the rites of Hajj, I wanted to give the Muslim woman a chance to look specifically at those things which she needs to focus on and understand.

With the intention of writing a term paper that would elucidate the Fiqh rulings specific to women in Hajj, I went about organizing the topics under three chapters, the first dealing with Ihram, and the second with ritual differences between the men and women.

In conclusion, all praise is due to Allah. All goodness is from Him and no matter how much we praise Allah it would not equal the blessings that He bestowed upon us.

I thank the American Open University, with their diligent work in helping to carry the message of Islam to homes all across the United States and abroad, for giving me the chance to study this topic and benefit from it's contents.

And with special mention, I must thank my instructor Dr. Houcine Chouat who responded favorably to the idea of this essay being written in English, instead of the standard Arabic. May Allah reward him, and the entire administration at the American Open University, with the best of reward and may they find safety on a Day when no wealth or children will avail, only those that came with a sound heart.

And our final prayer is that to Allah belongs all praise.

Chapter One: Ihram

Should a woman shower upon entering the Miqat

It is equally part of the Sunnah for a woman to shower before Ihram just as it is for a man. In fact, in the case of women who at the time may be experiencing Hayd or Nifas, there is specific proof that she should take this shower.

Imam Muslim relates in his Sahih that from Ayshah - May Allah be pleased with her - that she said, "Asma' bint `Umays had Nifas after giving birth to Muhammad ibn Abu Bakr. This happened at Ash-Shajarah (a place near the Miqat outside of Madinah). So Allah's Messenger (peace be upon him) directed that she should bathe and begin the Tahlil."

In this regard of showering before Ihram, the menstruating woman is in the same ruling as one who finds herself in Nifas. The Prophet of Allah (peace be upon him) said, "If the Menstruating woman and the one in Nifas enter the time they should bathe and enter into Ihram and complete all the rituals (like others) except Tawaf of the (Ka'bah)."

Showering

Abu Dawud and others narrated that Ibn Abbas asked Abu Ayyub Al-Ansari, "While he was in a state of Ihram, how did the Prophet of Allah (peace be upon him) wash his head?" Abu Ayyub (who was bathing at the time) replied by asking someone to pour water on his head. He then rubbed his head with his hand, going back and forth. He then said, "In such a way I saw the Prophet (peace be upon him) wash."

This narration is used by the scholars as proof that it is permissible for a male or female in Ihram to take a bath and pour water over their head and to pass their hand through their hair.

If the bath is needed because of sexual impurity (Janabah), then the scholars agree that it is permissible. Even if the bath is desired to just cool off or for other non-essential reasons, the majority of scholars say that it is permissible without any reservations.

Imam Ash-Shafi'i said - after narrating this incident about Abu Ayyub Al-Ansari, "This is the opinion that we hold. A Muhrim may take a bath whether it is due to sexual impurity or for other reasons. One may wash their head and soak their body with water."

However, some scholars have recommended that a woman should not shower unless it is necessary. This is because she is in Ihram and busy with the actions of Hajj. In fact, to bathe during Ihram is simply an issue of permissibility, but there is no one that says that it is recommended (Mustahabb). To some scholars, it is more recommended to remain dusty and disheveled.

Imam An-Nawawi said, "It is more desirable that the pilgrim remain dusty and disheveled. The proof of this is the statement of Allah [Then let them end their untidiness...] (22/29) and the statement of the Prophet of Allah (peace be upon him): [Verily Allah boasts the people of Arafah to the inhabitants of the heavens, saying, `Look at my slaves - they have come to me disheveled and dusty.']"

Combing one's hair during Ihram

It is Makruh for a woman (or man) in Ihram to aggressively comb their hair - causing excessive amounts of hair to fall out - or to brush un-necessarily. This is because doing so may lead to hair being cut - which is one of the forbidden acts when someone is in Ihram.

As for brushing lightly or scratching one's head, this is permissible. There is a famous saying in the books of Fiqh where they suggest that someone should scratch with the insides of their hands - i.e. softly.

Imam An-Nawawi said, "As for a Muhrim (someone in the state of Ihram), I do not know of any opinion that says he is not permitted to scratch his head. Rather, it is something permissible."

There is a phenomenon amongst some women which works as such: They tie up their head very tightly and do not un-tie it until their Hajj is over. When they are in need of making Wudu', instead of wiping their hair they do wipe over their Hijab instead.

Sheikh Salah As-Sawi, one of the directors at the American Open University, commented that doing this is an example of someone placing a hardship upon themselves, a hardship that the Shari'ah does not require. He said that when a person combs their hair lightly or scratches, the person is not held responsible for the dead hairs that naturally come out.

The color of clothes a woman in Ihram may wear

It is permissible for the woman to wear any women's clothes she pleases which are not attractive or resemble the clothes of men, or are tight-fitting showing the dimensions of her limbs, or transparent - not concealing what is underneath, or too short - not covering her legs or hands, but instead should be abundant, thick and wide.

Ibn al-Mundhir said, as quoted in al-Mughni:

"There is consensus among the scholars that the woman in Ihram can wear shirts, vests, baggy trousers, Khimars, and leather socks."

She does not have to wear a particular color (such as green) and can instead wear any colors she desires from among those specific to women (such as dark red, green or black). It is also permissible for her to change these colors if she wishes.

Wearing Jewelry in Ihram

It is permissible for women to wear jewelry while she is in a state of Ihram. It was narrated in Al-Bukhari, that Umm Al-Mu'minin Ayshah used to not consider anything wrong with a Muhrimah wearing jewelry.
In Al-Mughni by Ibn Qudamah, he says, "I heard from Ahmad, who heard from Nafi' that the women (from the household) of Ibn ‘Umar used to wear jewelry while they were in a state of Ihram. Ibn ‘Umar (seeing this) would not forbid them."

Thus, it is apparent from the Madhhab of Imam Ahmad that it is permissible for a woman in Ihram to wear jewelry.

This permissibility of wearing jewelry is also the opinion of the Hanafiyyah and Malikiyyah. They quote as their proof - in addition to the above - the fact that wearing jewelry is an act of adornment and a woman in Hajj is not forbidden from adorning herself.

Covering the face

A woman in Hajj should not cover her face or wear gloves, just as a male should not cover his head. There is no difference of opinion on this issue, based on the clear statement of the Prophet of Allah (peace be upon him), "The Muhrimah (a female in Ihram) should not cover her face, nor should she wear gloves."

Having said that, it is permissible for her to cover her face if she fears the gaze of non-Mahram men upon her.

It was narrated that Umm Al-Mu'minin Ayshah said, "The riders would pass by us while we were with the Prophet of Allah (peace be upon him) in a state of Ihram. When one of them would ride next to us, we would take our Jilbab and cover (coming down with the cloth from our heads) our face. When the rider would pass, we would uncover once again."

Scholars have used this Hadith to show that if a woman is in need of covering her face then it is permissible for her to do so.

However, the Shafi'iyyah set a condition to this covering saying that the Niqab should not touch the women's face. This was also the opinion of Al-Qadi from the Hanabilah.

In actuality, this condition does not have overall agreement from the scholars. Ibn Qudamah said in regards to this condition, "I have not found this condition to be from (Imam) Ahmad, nor is it from the Hadith. In fact, reality contradicts this condition. For verily, the cloth that covers over a women's face, rarely does it remain un-touching to her skin. Had this been a condition (that it should not touch her face) the Prophet (peace be upon him) - would have explained it."

Refuting the claims of those who claimed that the condition of the women's Niqab in Hajj is that it not touch her face, Imam Ash-Shawkani used similar arguments as that of Imam Ibn Qudamah.

And Allah knows best.

Touching one's spouse intimately or non-intimately

If a male in Ihram touches his wife with desire, or kisses her, then he would be obliged to pay the Fidyah (penalty) - and the same would go for women. This is the opinion of the Hanabilah.

More so, the male is between two situations after touching his wife: either he releases some fluid or not. If he does not release anything, then the penalty for him is that he must slaughter a sheep. If he does release something, then he must slaughter a camel.

As for the women in this situation, then perhaps her situation is that of the males. Ibn Qudamah said, "The women is just like the male in this respect."

The Hanafiyyah and Shafi'iyyah said: It is Wajib for someone who kisses or touches his or her spouse with desire that they pay the Fidyah - which is the slaughtering of a sheep. If they cannot find or afford the sheep, then they should alternatively either feed the poor or fast.

From what the Hanafiyyah and Shafi'iyyah are saying, it seems that the same applies to women if they kiss or touch their husband with desire.

Chapter Two: Male / Female differences in Ritual Worship

What is the ruling of women performing Hajj without a Mahram?

There are five general conditions before Hajj becomes compulsory upon someone. They are that the person is Muslim, has reached the age of discernment, is of full mental capacity and is not a slave. Additionally, they must be capable of completing the journey to Hajj, both physically and financially.

Both males and females share these conditions. However, the Muslim woman has an extra condition before she can be held accountable for not performing Hajj and that is the accompaniment of a Mahram.

The statements of the scholars regarding this matter:

The Shafi'iyyah state that Hajj is not obligatory upon a woman until she finds a male Mahram relative or a husband or a group of trusted women. If she finds any of the previous three, it is obligatory upon her to perform Hajj. If she cannot find one of the three, she is not obliged to perform the Hajj.

The condition that the Shafi'iyyah hold for a woman to perform Hajj is that she must be able to perform the journey securely. This security can be found when a husband or a Mahram or a group of trusted women accompanies her.

In the popular opinion of the Madhhab, it is permissible for a woman to perform Hajj if she finds only one trusted women to take the journey with. More so, they say it is permissible for her to travel alone if she shall be safe and she fears nothing on the road. This is how they understand the ahadith which forbid a woman from traveling alone.

However, if she has already performed her first obligatory Hajj and this is a voluntary performance, then she is not permitted to travel alone - she must be accompanied by a husband or a Mahram. In this case, traveling with a group of trusted women is not permitted; this is the more correct position in the Madhhab.

The opinion of the Malikiyyah is similar to that of the Shafi'iyyah in that they allow a woman who does not find a Mahram or husband to travel with a secure group. They add that this secure group may be a group of men, a group of women, or a group made up of men and women.

In the Madhhab of Imam Ahmad, Hajj is not obligatory upon a woman who does not find a Mahram or husband to travel with her. In fact, Imam Ahmad specifically commented on this issue, as Abu Dawud states: I said to Ahmad, "A wealthy woman who does not find a Mahram to travel with her to perform Hajj, is Hajj Wajib upon her?" He said, "No."

They cited as proof for what the opinion that they took a selection of Ahadith which we shall mention shortly.

The Hanafiyyah held an opinion similar to that of the Hanabilah. They said that Hajj is not compulsory upon a woman who does not find a Mahram or husband to travel with. In addition to the following Ahadith, they said that for her to perform Hajj without male assistance would expose her to situations that may very well harm her.

A Discussion of the Dalil

[The woman should not travel except accompanied by a Mahram]

Hadith Adi in which the Prophet (peace be upon him) said to him "if your life is prolonged, you shall live to see Adh-Dha'inah (a woman) traveling from Al-Hirah (in Iraq) all the way until she performs Tawaf of the Ka'bah, fearing no one except Allah."

They also cite Qiyas. They compare a woman traveling alone to that of a woman who converts to Islam in the land of the Kuffar. Or a Muslim woman who may have escaped from the clutches of the disbelievers - in both cases there is unanimous agreement that she is permitted to travel alone. So should the case be in her traveling alone to perform Hajj.

The Hanafiyyah and the Hanabilah reject these proofs with the authentic Ahadith that forbade a woman from traveling alone. It is true, they say, that the Hadith of Adi is authentic, but it was a statement of the Prophet (peace be upon him) that did not amount to him sanctioning the act. Rather, it was an account to Adi of what would happen in the future.

As Imam Ash-Shawkani said, it is more befitting to take the Hadith to mean that such a thing would happen - not that it is permissible. This is so there would be no contradiction between it and the Ahadith that forbid women from traveling alone.

Should a woman raise her voice when saying the Talbiyah?

The Talbiyah is a chant that someone performing Hajj recites throughout his or her Hajj rites. It includes the words: [I am here, O Allah, I am here. I am here, there is no god but you, I am here. Verily, all praise and all blessings and all sovereignty belong to you. There is no god but you.]

It is a Sunnah to not only say this, but to chant it loudly.

As for women, they should not raise their voice above what is needed for them to hear themselves.

Ibn Al-Mundhir - may Allah have mercy upon him - said, "There is a consensus amongst scholars that the Sunnah regarding women is that they do not have to raise their voice when chanting the Talbiyah. All she is required to do is to raise her voice enough so that she can hear herself. This is the opinion of Ata', Malik, Al-Awza'i, Ash-Shafi'i, and it is also the opinion of the Hanabilah and the Hanafis. They feared that with her raising her voice, a fitnah make occur. For the same reason, it is not Sunnah for her to give the Adhan for Salah, nor the Iqamah."

Sheikh Al-Albani - in his book Manasik Al-Hajj wal ‘Umrah - said:

In regards to the Talbiyah the ruling for the women is that of the men - as the two preceding Hadith are general. They too should raise their voices as long, however, as there is no fear of fitnah.

Ayshah used to raise her voice until the men could hear her. Abu Atiyyah said: "I heard Ayshah saying, `Verily I know how was the Talbiyah of the prophet of Allah. I heard her after that saying: LabbaikAllahumma Labbaika..."

And Qasim ibn Muhammad said: Mu'awiyah went out at night and heard the voice of someone making Talbiyah, so he said: `Who is that?" It was said: "Ayshah, Mother of the Believers, making `Umrah from at-Tan'im." So that was mentioned to Ayshah so she said: "If he had asked me I would have told him."

What both men and woman perform equally in Tawaf

Firstly, the desirability of making Du'a, remembering Allah, or reciting Quran.

Secondly, the desirability of touching the black stone or kissing it if its possible, on condition that a woman does not crowd the men in doing so. The same ruling applies to the Yemeni corner.

Thirdly, the permissibility of speaking if its necessary or with befitting speech.

Fourthly, the undesirability of eating or holding the urge to urinate, or pass wind, or having a strong desire for food and other things of this nature.

The Difference in Tawaf between men and women

In general, the method of performing Tawaf is the same for men and women. The agreed upon rule is that what is mentioned concerning the men applies to the women so long as there is no specific proof which shows that her ruling is different.

To review the aspects of Tawaf that apply to both men and women, one may refer to the many Fiqh books on this subject. Our concern here is to illustrate the differences which are as follows:

Women should not jog in Tawaf

At the beginning of Tawaf, it is Sunnah for the men to jog, known in Arabic as Ramal, the first three circumambulations around the Ka'bah. The woman is not required to do this.

Ibn Al-Mundhir said, "There is consensus amongst the scholars that the woman should not jog in Tawaf. Instead, she should do the Tawaf walking."

Al-ldhteba' - uncovering the right shoulder

It is logically clear that a woman should not uncover her right shoulder when performing Tawaf. Imam An-Nawawi said, "Uncovering the right shoulder is Sunnah for the men and not permissible for the women. There is no difference of opinion on this matter."

Nearing the Ka'bah

It is recommended that the women should not crowd themselves near the wall of the Ka'bah, crushing themselves in to the men. Instead, she should perform her Tawaf on the outer circles of the Tawaf, away from the crowd.

This is recommended as a protection for her. However, if she is performing Tawaf at a time when the crowd is light, she may draw as near as she can to the Ka'bah.

This ruling is based on an incident that happened in which Umm Salamah - the wife of Allah's Messenger, (peace be upon him) complained of a sickness. He instructed her to perform the Tawaf riding on a camel, behind the people.

Ibn Hajar, explaining this Hadith, said, "He instructed her such because the Sunnah for the women is that they should distance themselves from the men in Tawaf."

Performing Tawaf at Night

The scholars mentioned that it is desirable for a woman to delay her Tawaf until night if she arrives in Mecca during the day. The reason, they say, is that this would be more protective for her and others since the crowd would be lighter at that time.

This ruling is illustrated by that which Imam al-Bukhari narrated from `Ata' who said; Ayshah -May Allah be pleased with her- use to perform Tawaf away from the men, not crowding them. A woman said to her, "Let us go, O Umm Al-Mu'minin, to touch the black stone." Ayshah declined until night came and then they went for Tawaf. Whenever they wished to perform Tawaf they stood there until the crowd of men would be on their way out.

However, if she feels that she may be nearing her monthly cycle, it is better that she performs the Tawaf as soon as she can so that she does not miss it.

Crowding to kiss the black stone

It is desirable that a woman should not crowd with the men to kiss the black stone. Instead, she should wave to it with her hand just like the person who cannot reach it.

Imam An-Nawawi said, "Our ‘Ulama' have said that it is not desirable for a woman to kiss the black stone, nor to touch it, except at those times when the Tawaf area is light or empty, like during the night or at other times. This is because in her crowding the men it would bring hardship upon herself and hardship upon the men."

The difference in Sa'i between men and women

The method of performing Sa'i, in general, is the same for men and women. However, there are basic differences in the etiquettes of Sa'i between men and women.

Firstly: A woman in her Menses

As is explained in the books of Fiqh, it is not a must that a person be clean from sexual impurity (Janabah) or, for women, her monthly period in order to perform Sa'i. However this issue needs a little clarification.

According to the Hanafi school of thought, it is only permissible for a woman in sexual impurity or her menses to perform the Sa'i if she has already performed the Tawaf in a state of purity. Meaning, if her menses started after the Tawaf then it is ok to continue with the Sa'i.

However, scholars have disagreed with the Hanafi school of thought on this issue for the following reason:

It was narrated by Bukhari that Umm Al-Mu'minin Ayshah said, "I arrived in Mecca and at the time I was in my monthly period. I had not performed the Tawaf of the (Ka'bah), nor had I performed the (Sa'i) between Safa and Marwah." She continues, "I mentioned this to the Prophet of Allah (peace be upon him) and he said to me, `Do as the Hajji (Hajj pilgrim) does other then performing Tawaf of the (Ka'bah) until you are clean.'"

In explaining this Hadith, Ibn Hajar said:

As for the acceptability of performing Sa'i before Tawaf, scholars of Hadith considered it permissible, citing as their proof the Hadith of Usamah ibn Shuraik in which a man came to the Prophet (peace be upon him) and said, "I performed Sa'i before performing Tawaf." The Prophet (peace be upon him) replied, "Perform Tawaf, there is no difficulty."

Thus, a woman in her menses may perform all the rites of Hajj other then the Tawaf. And she may perform the Sa'i before her Tawaf in accordance with the Hadith of Usamah ibn Shuraik and her Sa'i with be correct and acceptable.

Those that forbade the woman from performing Sa'i until she first becomes clean of her menses, placed a condition on her has no basis. In reality, the proof we have mentioned rejects this opinion.

Ramal, jogging, between Safa and Marwah

Imam Ash-Shafi'i said, "A woman should not jog between Safa and Marwah, nor should she uncover her arm like a man. This is because she is seeks coming closer to Allah by covering and protecting herself and jogging and uncovering would contradict that."

However, according to the scholars of the Shafi'i school of thought, there are two opinions on this issue.

The first, which is the opinion of the majority, is that she should not jog in the jogging area. Instead she should walk all through out the distance from Mount Safa to Mount Marwah - whether it be daytime or nighttime when no one is watching. This is because she is `Awrah and her fiqh is based on covering and protecting herself.

The second, which is held by a minority, is that if she is performing Sa'i at night and there is no one watching, it is desirable for her to jog in the area of jogging.

This is also the opinion of the Hanbali school of thought. Ibn Qudamah stated in Al-Mughni: A woman should not jog in Tawaf or Sa'i.

Women leaving Muzdalifah early

Spending the night in Muzdalifah on the eve of the 10th of Dhul-Hijjah is just as much a part of Hajj for the women as it is for the men. When she leaves the plain of Arafah, she does as the male would do in Muzdalifah - that is, she should join her Maghrib and ‘Isha' at the time of ‘Isha, remember Allah and spend the night there.

Some scholars have noted that it is permissible for women who fear the crowd of Muzdalifah (and the predicted crowd at the Jamarat the next day) to leave early from Muzdalifah before Fajr. The default Sunnah however is that a person should wait until after Fajr - after the sun has come up bright - to move on to Mina.

Following is an example of the many Ahadith that were narrated regarding this issue.

Firstly: Bukhari narrated from Ayshah who said, "(Umm Al-Mu'minin) Sawdah sought permission from Allah's Messenger (peace be upon him) to leave Muzdalifah before him (i.e. before Fajr) and before the crush of the people, because she was heavy. He (peace be upon him) gave her permission."

Secondly: Muslim narrated from Umm Habibah that the Prophet (peace be upon him) sent her from Muzdalifah during the night (before Fajr).

Thirdly: Muslim narrated from Ibn Abbas who said, "Allah's Messenger (peace be upon him) sent me with the weak folk from Muzdalifah during the night (before Fajr)."

Fourthly: Muslim narrated that Ibn Umar used to take the weak of his family to Muzdalifah. They would stand at al-Mash'ar al-Haram in Muzdalifah at night, remembering Allah. Then before the Imam would move out (from Muzdalifah) they would leave before him. Some of them would arrive in Mina before Fajr time (i.e. at Fajr time); others would arrive after that. When they would arrive, they would throw their Jamarat. Ibn Umar would comment, "Allah's Messenger (peace be upon him) granted permission to these people."

Concerning the issue of leaving Muzdalifah halfway through the night, Imam Ash-Shafi'i said:

The Sunnah is that women and weak folk should move out of Muzdalifah before Fajr - after half the night has passed, so that they may throw their Jamarat before the crowd arrives. This is based on the Hadith of Ayshah in which she said, "(Umm Al-Mu'minin) Sawdah sought permission from Allah's Messenger (peace be upon him) to leave Muzdalifah before him (i.e. before Fajr) and before the crush of the people, because she was heavy. He (peace be upon him) gave her permission."

This is also the opinion of the Hanbali school of thought. In Al-Mughni we read:

It is all right for women and weak folk to leave Muzdalifah early. From those who would allow their women and weak family members to precede them were Abdur-Rahman ibn `Owf and Ayshah. This is the opinion of Ata' and ath-Thawri and Ash-Shafi'i and Ashab Ar-Ra'i (the Hanafis). We do not know anyone that differs with this opinion, as it is an opinion that carries facility for the women and weak folk and saves them from the hardship of the crowd, and it is also the permission of their Prophet (peace be upon him).

Thus from the previous quotes we see that it was permissible for the women and weak folk to leave Muzdalifah during the night, i.e. before Fajr and before the crowd arrived after Fajr. Those that enter into this permission are the women and children and those in their situation. And Allah knows best.

How much hair should a woman cut when coming out of Ihram

Shaving one's head is one of the rites of Hajj and ‘Umrah. On this topic, the following verse praises the state of the Muslims: [with shaved heads and trimmed]

The Hanafiyyah have said: to shave one's head or to trim it is a Wajib aspect of Hajj. This is also the Madhhab of the Malikiyyah who said: The shaving itself is Wajib, the trimming on the other hand is sufficient.

The Shafiyyah state: Our Madhhab is that shaving is a rite that one is rewarded for performing - by performing it one leaves the first stage of Ihram, the Tahallul al-Asghar. Thus, according to this, shaving or trimming is a Rukn by which Hajj or ‘Umrah is not accepted until it is performed.

And according to the Hanabilah, shaving or trimming is a rite from the rites of Hajj or ‘Umrah. Thus according to them it is Wajib. In the book Al-Uddah sharh Al-Umdah, it states: " And shaving the head is Wajib because the Prophet (peace be upon him) did it, this coupled with the Hadith, "Take from me your Hajj rituals."

Having said that, the question that begs to be asked now is: which is better for a man, to shave his head or trim it, i.e. going bald or using a no.2 clipper? And how is this preference viewed in regards to women.

As for men, it is better for them to shave their head. The proof for this is the obvious order given in the verse [having shaved your heads and trimmed] because the Arabs would often begin with that which more important and preferred.

Also, this preference is based on the Hadith in which the Prophet (peace be upon him) said, "Oh Allah, be merciful to those that shave." They asked, "what about those that trim O Messenger of Allah?" He said, "O Allah, be merciful to those that shave." They asked, "what about those that trim O Messenger of Allah?" He said, "And those that trim."

And in another narration according to Muslim, he prayed for those that would shave three times and those that would trim once.

Even he (peace be upon him) shaved his head during Hajj, and no doubt, Allah would never choose for his Prophet anything other then that which is more preferred.

But having said that, there is no difference of opinion that it is permissible to choose trimming instead of shaving. In Sahih Muslim with the explanation of Imam Nawawi it states: There is Ijma' (consensus) from the ‘Ulama' that shaving is better then trimming, but that trimming is permissible.

Does this preference of shaving apply to women

In al-Mughni, it states: There is no difference of opinion between the people of knowledge that the Sunnah for a woman is that she should only trim her hair and not shave. Ibn Al-Mundhir said, "The consensus (Ijma') of the people of knowledge is that a woman should trim and not shave. This is because shaving in a woman's case would be considered mutilation."

And Ibn Hajar (may Allah have mercy upon him) said, "As for women, the Sunnah is that they should only trim their hair. There is Ijma' on this."

How much should a woman trim of her hair

According to the Malikiyyah, a woman should take from all her hair the span of an Anmulah (a fingertip span, about 1 centimeter), or a little bit more or less. Explaining this further, in Mawahib Al-Jalil Imam Malik - may Allah have mercy upon him - said, "There is no set measurement according to us. Whatever a man or woman takes from their hair it will be sufficient."

The Hanabilah said; A Woman should trim from her hair the span of an Anmulah. Said Abu Dawud: I heard someone ask Ahmad about whether a woman should cut from her entire head or not. He said, "Yes, she should join her hair together and then take from the ends of her hair the span of an Anmulah."

An According to the Shafi'iyyah it is desirable for a woman to trim the span of an Anmulah from all sides of her head. Al-Mawardi said, "She should not trim from the sides of her head because that will mar her. Instead she should lift up the hair and cut from that which is underneath."

Having said this, according to the Shafi'iyyah, all that is sufficient for both a man and a woman is three hairs whether they cut it or shave it. Nothing less than this is acceptable.

The Hanafiyyah said: What is meant by trimming is that a man or a woman should take from at least a quarter of the hair of their head, the span of an Anmulah. Meaning, they should take from all of that hair this measurement. They also said, it is wajib to cut a little more than the span of an Anmulah so that for sure at least an Anmulah was cut.

A woman receives her menses before her performance of Tawaf Al-Ifadah

This issue which comes up very often is as such: What if a woman gets her Menses, has not performed her Tawaf Al-Ifadah, and is in a situation where she has to leave Mecca. What should she do?

It needs to be said that being free from menses is a condition for a woman who wants to perform any Tawaf. Thus, with this in mind, if a woman performs Tawaf while in her menses her Tawaf will not be valid.

This is based on the authentic Hadith that Umm Al-Mu'minin Ayshah said, "I arrived in Mecca and at the time I was in my monthly period. I had not performed the Tawaf of the (Ka'bah), nor had I performed the (Sa'i) between Safa and Marwah. I mentioned this to the prophet of Allah (peace be upon him) and he said to me, `Do as the Hajji (Hajj pilgrim) does other then performing Tawaf of the (Ka'bah) until you are clean.'

This Hadith makes it crystal clear that a woman in her menses cannot perform any Tawaf until she has completed her period. What she should do is wait in Mecca until she completes her period, washes up, and then goes and performs her Tawaf.

Her Mahram should stay with her during this time. This is based on the Hadith in which Umm Al-Mu'minin Ayshah said to Allah's Messenger (peace be upon him) "Safiyyah bint Huyayy has received her period." He replied, "She may be blocking us from leaving (then). Did she not perform Tawaf with you (i.e. the women)?" Ayshah said, "Yes (she did)." He said, "Then you may go."

On these lines, the scholars and the Muslims in the early generations would not leave Mecca until the menstruating women in their group got a chance to complete their period and perform Tawaf Al-Ifadah. As the Prophet (peace be upon him) said, "She may be blocking us from leaving (then)."

Abu Hurayrah used to say:

An Amir who is not an Amir, who is it? It is a woman with a group of people who receives her period before performing Tawaf Al-Ifadah. They, because of her, will be forced to stay until she completes her period and performs the Tawaf.

But what happens if, due to circumstances out of her control, a woman cannot stay in Mecca until her period is over in order to perform Tawaf Al-Ifadah? She would have one of three scenarios:

One: She may cut off her Hajj and go home with no Hajj.

Two: She may perform Tawaf even though she has her period because of the dire necessity she is in.

Or...

Three: If she leaves without performing Tawaf Al-Ifadah then she would still be in Ihram. Her husband would not be Halal for her until she returned to Mecca and made up the Tawaf.

Many scholars have debated over the solution to this problem. Perhaps the most merciful scenario and that which is closer to the principles of the Shari'ah is scenario two in which she performs Tawaf even though she has her period due to the dire necessity.

Sheikh Al-Islam Ibn Taymiyyah gave the following Fatwa:

A woman in her period should do the Hajj rites that she is capable of. What she has no control over is forgiven - thus she may perform Tawaf (even though she is in her period). She should shower as she showers for Ihram, in fact this situation is more deserving, and she should wrap herself tightly as she would during Istihadah blood, in fact this situation is more deserving.

This is what the texts (of the Quran and Sunnah) point to, in addition to the principles of the Shari'ah. With this opinion no contradiction is made with Islamic principles.

The texts point to Taharah being a Wajib aspect of Tawaf. Such as the statement of Allah's Messenger (peace be upon him): "The menstruating woman should perform all the rites of Hajj except the Tawaf." This is a general Wajib.

But we know from the principles of Shari'ah that an issue is Wajib only if the person is capable of performing it. As Allah says in the Quran [Thus, Fear Allah as much as you are able]. And as the Messenger of Allah (peace be upon him) said, "If I command you with something then do what you are capable of."

The most Taharah is in Tawaf is that it is a condition. At the same time we know that in Salah if a person is not able to be in a state of Taharah due to some external situation out of their control they are allowed to pray without it. Case in point: The Salah of a woman in Istihadah or someone who cannot control their urine may perform Salah regardless.

If this is the case - where the conditions of Salah are forgiven when a person cannot fulfill them - then the conditions of Tawaf should also be forgiven when someone cannot fulfill them. In fact, the situation of Tawaf is more deserving of this ruling.

In any other solution (either she cancels her Hajj or tries to come back in the future, remaining in Ihram until she does) there is a huge hardship on her. And hardship is cancelled in Shari'ah.

As for those who say she may perform the Tawaf in her state, but she must pay a penalty for it - our opinion is that there is no penalty. This is because the Wajib, if a person is not blame-worthy for not performing it, then there is no penalty upon them. This is different then when someone leaves a Wajib due to forgetfulness, or ignorance, or intentionally.

The menstruating woman did not leave this Wajib in this case due to a blame-worthy reason. She could not fulfill the Wajib due to her menses, which is something that does not begin according to her will and desire. Thus there is no penalty upon her.

Thus, if a woman has received her period before she has performed Tawaf Al-Ifadah, she must remain in Mecca until she is clean and then go and perform it.

If in special circumstances and under dire necessity she needs to leave Mecca before completing her period, then according to some scholars - like Sheikh Al Islam Ibn Taymiyyah - she may perform her Tawaf even though she has her period and there is no penalty upon her. And Allah knows best.

Does a menstruating woman need to perform Tawaf Al-Wada'?

If a woman receives her menses before she has completed her Tawaf Al-Wada' (her farewell Tawaf) and she has already done her Tawaf Al-Ifadah, then she may leave Mecca without performing the Wada'. There is no penalty for her to do this.

This is the opinion of the general body of scholars. This facilitation is proved by the authentic statement of Ibn Abbas in which he said, "The people were commanded that the last thing they do (in Mecca) is Tawaf, except for the menstruating woman the command was lightened."

Moreover, in the Hadith in which Ayshah told the Prophet (peace be upon him) about Safiyyah's menses, he asked her if she performed Tawaf Al-Ifadah. When Ayshah said that she had, the Prophet (peace be upon him) said that they would not be held back. Meaning, she was allowed to leave Mecca without performing Tawaf Al-Wada'.

Also, there is no penalty upon a woman in doing this for the Prophet (peace be upon him) did not make mention of any penalty upon Safiyyah.

Conclusion

The goal of this term paper was to distinguish the Fiqh rulings that are specific to women in Hajj. These rulings were divided and organized into two basic chapters, one dealing with the Ihram of a woman, the other discussing the ritual differences between men and women.

We learnt that it is equally part of the Sunnah for a woman to shower before Ihram just as it is for a man and that this ruling is not different for a woman in her Hayd or Nifas. We learnt that showering during Ihram was permissible and that a person may pour water on their hair and rub lightly their head.

Additionally, we learnt that she may wear any color of clothing, as long as it meets the Islamic standard of modest dress. And they may wear jewelry. She should uncover her face while in Ihram, but if she fears the gaze of non-Mahram men upon her, she may cover her face as the wives of the Prophet (peace be upon him) used to do. And they should not touch their spouse with desire.

In the second chapter on male/female ritual differences, we learnt that a woman should not travel to Hajj without the company of a Mahram. She should not raise her voice excessively when saying the Talbiyah.

Concerning the Tawaf, she differs with the men in that she should do Ramal (jogging) for the first three circumbulations, she should not uncover her right shoulder, and she should not crowd the men in trying to get near the Ka'bah or to kiss the black stone. And it is desirable for her to choose a time when there will be a less crowded.

Regarding the Sa'i, we learnt that being clean of menses is not a requirement, and that a woman may perform it even if she is in her menses. She is not required for her to run in the valley of Safa and Marwah.

We learnt that it is a Prophetic permission for the women and the weak folk to leave Muzdalifah early. Also, that shaving the head is only preferred for men and that women should not cut more then a centimeter of hair from the tips of her braids.

In detail, we discussed the situation of a woman who receives her Hayd before her performance of Tawaf Al-Ifadah. She should wait until she completes her Hayd to perform it, and her Mahram should stay with her. If for dire circumstances she needs to leave Mecca, we learnt that some scholars gave the fatwa that she may shower, wrap herself tightly, and perform the Tawaf even with her menses. But this should only sought when the necessity is sincere.

And finally, we learnt that a woman who receives her menses before performing Tawaf Al-Wada' does not have to wait in Mecca until she completes her menses. She may leave without performing it, as shown in the Sunnah of the prophet of Allah (peace be upon him).

---------------------------------

Bibliography

Abdul-Baqi, Muhammad Fu'ad. Al-Mu'jam al-Mufahras. Dar at-Turath al-Arabi, Beirut. 1982.
Abu Dawud, Muhammad ibn Yazid al-Qazwini. Sunan Abi Dawud, ed Izzat ad-Di'as. Dar Ihya' at-Turath al-`Arabi, Beirut. 1391H
Al-Albani, Muhammad Nasir Ad-Deen Sahih Abi Dawud. Al-Maktab Al-Islami, Beirut. 1991.
Al-Baghawi, Husayn ibn Mas'ud. Sharh As-Sunnah, ed. Shu'ayb al-Arna'ut. Al-Maktab al-Islami, Beirut. 1391H.
An-Nasa'i, Abu Abdur-Rahman Ahmad ibn Shu'ayb. Sunan An-Nasa'i. Dar al-Fikr, Beirut. 1348H.
At-Tirmidhi, Muhammad ibn `Isa. Sunan At-Tirmidhi, ed Izzat ad-Di'as. Dar Ad-Da'wah, Homs. 1385H.
DerDir, Ahmad ibn Muhammad. Ash-Sharh al-Kabir `ala Mukhtasar Khalil, printed with Hashiyat Ad-Dosuqi, Dar Al-Fikr.
Fowzan, Saleh bin Abdullah. Tanbihat `ala Ahkam takhuss al-Mu'minat. Wazarat Ash-sho'un al-Islami, KSA, 1421.
Hattab, Muhammad ibn Abdur-Rahman. Mawahib al-Jalil li-sharh Mukhtasar Khalil, Dar Al-Fikr 1398 H.
Ibn Hajar, Ahmad ibn Ali. Fath al-Bari Sharh Sahih al-Bukhari, ed. Muhammad Fu'ad Abdul-Baqi and Muhibbud-Deen al-Khatib. Dar ar-Rayyan litturath, Cairo. 1988.
Ibn Hanbal, Ahmad. Al-Musnad, ed. Ahmad Shakir. Dar al-Ma'arif, Egypt. 1373H.
Ibn Kathir, Isma'il. Tafsir al-Quran al-Adhim, ed. Abdul `Aziz Ghunaym, Ashur and Al-Banna. As-Sha'b.
Ibn Taymiyyah, Ahmad ibn `Abdul-Halim. Majmu' Fatawah Sheikh ul-Islam Ibn Taymiyyah, ed. Abdur-Rahman ibn Qasim. Matba'at al-Hukumah, Riyadh. 1381H.
Kasani, Abu Bakr ibn Masud. Bada'I as'Sana'I fi tartib ash-Shara'I, Dar al-Kutub al-Ilmiyyah, Beirut, 1406 H.
Nawawi, Yahya ibn Sharaf. Al-Majmu' sharh al-Muhadhdhab, Dar al-Fikr.
Philips, Abu Aminah Bilal. Islamic rules on menstruation and post-natal bleeding. Dar Al Fatah, UAE, 1995.
Qudamah, Abdullah ibn Ahmad. Al-Mughni, ed. Dr. Abdullah at-Turki and Dr. Abdul-Fattah al-Hilu.
Shafi'i, Muhammad ibn Idris. Al-Umm, Dar al-Ma'rifah, Beirut.
Zaydan, Abdul-Karim. Al-Mufassal Fi Ahkam Al-Mar'ah,

Towards an Accepted Hajj
Faysal Al-Ba'dani

Allah has assigned a great reward for Hajj Mabrur, as evidenced by the saying of the Messenger (peace be upon him) "There is no reward for Hajj Mabrur except Paradise." (1)

The meaning of birr (from which the word "Mabrur" is derived) involves the following two:

Good behavior towards people, fulfilling ones duties towards others and giving them their rights. In the Hadith, "Al Birr is good behavior." (3) In the Musnad, from Jabir, Marfu` narration states, "They said: 'What makes Hajj Mabrur, O Prophet of Allah (peace be upon him)?' He said, 'providing food to people and spreading (the greeting of) salam'." (4)

Doing much worship and the trait of Taqwa, as opposed to sinfulness. Allah says,

Do you order people towards al-birr (righteousness) while you forget (it) yourselves?
[Noble Quran 2:44]


Al-Qurtubi said, "Sayings mentioned in Tafsir of this verse are close in meaning, that is, (birr is) performance of Hajj in which its rules are fulfilled and which is done in the most complete manner."

Not everyone who makes Hajj will have his Hajj accepted. As Ibn `Umar, said to Mujahid, when he said, "How many Hujjaj", "How few. Rather say, how many riders." (6)

I will highlight here some matters that help one ensure that his or her Hajj will be accepted, insha'Allah.

First: Sincerity and Following of the Sunnah

Sincerity to Allah and seeking His reward and pleasure alone. Allah says in the Hadith Qudsi, "Whoever does an action for other than me, I will leave him and his shirk." (7) The Prophet (peace be upon him) supplicated, "Allahumma hajjatan La riya'a fiha wa La sum`a" (O Allah, (enable me to make) hajj with no riya' (show-off in the sense of desire that others witness one's good acts) or sum`a (show-off related to desire that others hear about one's good acts) in it." (8)

Following of the Messenger (peace be upon him) in all matters. He said, "Whoever does an action not in accordance with our matter (Deen), it will be rejected." (9) Also, "Take your rituals (from me), for I do not know whether I will perform Hajj after this one." (10) The Sahabah (May Allah be pleased with them), comprehended this matter well. `Umar said when he kissed the black stone, "By Allah, I know that you are a stone, you neither bring harm nor benefit, and if I had not seen the Messenger of Allah (peace be upon him) kiss you, I would not have kissed you." (11)

Second: Preparation for Hajj

Servant's preparation for Hajj is from the most important matters that helps in performing the pilgrimage in the legislated manner and ensuring that one's hajj is insha'Allah accepted. From matters that require emphasis in preparation for Hajj are the following:

Examining and rectifying one's relationship with Allah, by sincerely repenting and fulfilling the well-known conditions of repentance.

Seeking His help and guidance, manifesting one's need of Him, fear of Him and hope in His reward. This is from the most important matters, for it is not permissible for a person to rely solely on his material means.

Relieving oneself of one's obligations towards others, one's trusts and debts.

Writing of one's will, as travel exposes one to various dangers.

Preparation of provisions for those the pilgrim is responsible for until he returns, advising them with good and appointing someone to take care of their matters, so that his concern and attention be devoted to performance of the pilgrimage.

Taking a convenient journey and good, Halal provision. For provision obtained through Haraam is from matters that cause one's worship not to be accepted. It is related from At-Tabarani in a Marfu` tradition, "When a person leaves for Hajj with good provision, places his foot in the stirrup (of his mount) and calls, "Labbayka Allahumma Labbayk" Here I am at Your service, O Allah! Here I am at Your service], he is called from the heavens: "Labbayka wa Sa'dayk [may your call be replied and happiness be your reward], your sustenance is Halal, your journeying is Halal, and your Hajj is accepted." And when he leaves with corrupt provisions and places his foot in the stirrup (of his mount) and says, "Labbayk", he is called from the heavens, "La Labbayka wa La Sa'dayk [may your call not be responded to and happiness not be your reward], your provision is Haram, your sustenance is Haram and your Hajj is not accepted." (13)

Today we live at a time when Haram earnings have become widespread, and when questionable wealth has increased, except for those that Allah has mercy upon. So let every servant fear His Lord and remember his saying, "Allah is Good (Tayyib) and does not accept except what is good." (13)

It is recommended for a servant to increase one's Halal provisions according to his abilities, so that one does not depend on others and in order to show kindness to the weak (by giving money in charity).

Selection of a righteous company that will help one in moments of weakness, remind him when he forgets, teach him when he does not know, order him to good and forbid him from evil. So let the servant beware of the following two types of companies: a corrupt company that leads to sinfulness and falsehood, and a company that spends its time in what brings no benefit in the hereafter.

Learning rules of Hajj and its manners, as well as rules related to travel, including al-Qasr (shortening prayers), al-jam` (joining prayers), at Tayammum, al-mash (wiping) etc. The Prophet (peace be upon him) said, "Whoever Allah wishes good, He gives him understanding of the Deen." (14)

What helps a person in this is obtaining books and tapes by people of knowledge, and accompanying them while performing pilgrimage. Likewise, accompanying people who are familiar with places and times of different Hajj rituals.

Third: Servant's awareness of the true reality of Hajj and wisdoms for which the Hajj rituals have been legislated.

This is similar to Khushu` (humble submission) in Prayer, for whoever has greater Khushu`, chances of his prayer being accepted are greater. Likewise with Hajj, the more a person comprehends the reality and spirit of Hajj, the wisdoms and goals for which it has been legislated, and takes that as a means of correcting one's creed and way, the more likely his Hajj is to be accepted and the greater his reward. One will not be able to achieve this except by preparation and drowning in contemplation and research about true realities and wisdoms of Hajj. As for one who is not like this, it is feared that his action is a mixture of tourism and hardship.

Wisdoms and Aims of Hajj

From the most important wisdoms and goals of Hajj which the pilgrim must be aware of are the following:

First: Realization of at-Taqwa (piety, fearful awareness of Allah)

The goal of Hajj is realization of Taqwa. This is why we find the link between Hajj and Taqwa in many verses: Allah said,

And complete the Hajj and ‘Umrah for Allah. And fear Allah.
[Noble Quran 2:196]


And take provisions, but indeed, the best provision is fear of Allah.
[Noble Quran 2:197]


Second: Affirmation of Tawhid

Hajj is based on making one's intention sincere for Allah and seeking with one's act the pleasure of Allah and none other. Allah said,

And complete the Hajj and ‘Umrah for Allah.
[Noble Quran 2:196]


And He said, within the verses speaking of Hajj,

So avoid the un-cleanliness of idols and avoid false statement, inclining [only] to Allah, not associating [anything] with Him.
[Noble Quran 22:30-31]


Likewise, in Talbiyah, which is the slogan of Hajj, singling Allah in one's rituals is made clear: "Labbayka Allahumma Labbayk, Labbayka La sharika laka Labbayk, Innal-Hamda wan ni`mata, laka wal-mulk, La sharika lak." [Here I am at Your service, O Allah! You have no partner. Here I am at your service, O Allah. Verily, all the praise, the grace belongs to You and the kingdom. You have no partner] (15). Hajj is based on Tawhid and following of the Messenger Peace be upon him, and not falling into shirk of obedience, as there is no place in acts of worship for any rituals based on desires.

Third: Reverence of Allah's symbols (rites) and sanctities

From the most apparent of goals and wisdoms of Hajj is cultivation of the servant upon appreciation, esteem and love of Allah's symbols and sanctities. Allah says,

That [is so]. And whoever honors the symbols [i.e. rites] of Allah - indeed, it is from the piety of hearts.
[Noble Quran 22:32]


Fourth: Cultivation upon good and praiseworthy characteristics

Decency and chastity.

Hajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no Rafath.

[Noble Quran 2:197]


Ar-Rafath is sexual intercourse or what leads to it from sayings or actions.

Suppressing anger, leaving argumentation and disputes. Allah says,

and no (Jidal) disputing during Hajj.
[Noble Quran 2:197]


`Ataa' said, Al-Jidal is that you dispute your companion until you anger him and he angers you.

Gentleness, softness and calmness. When he heard strong rebuking, hitting and shouts at a camel while moving from Muzdalifah, "O people, you must be calm, for rush and hurrying is not righteousness." (16)

Not being concerned only about oneself and associating with people. During Hajj, the servant is not only concerned about oneself, rather he mixes with his pilgrim brothers and shares with them in clothing, recitation of Talbiyah, transportation and acts.

Cultivation upon taking responsibility for one's mistakes. This becomes evident in the case of obligatory atonement for one who makes an intentional mistake that violates the state of ihram, or leaves for Muzdalifah before sunset, etc.

Cultivation upon humbleness. This becomes evident in the unity between all Hujjaj in rituals and feelings, and the negation of traces of material differences between them, such as language, nationality, wealth, etc. The Prophet (peace be upon him) said during his last farewell Hajj, "O people! Verily, your Lord is one, and your father (Adam) is one, verily the Arab is not superior to the non-Arab, nor the non-Arab to the Arab, nor the white to the black, nor the black to the white, except by Taqwa (piety, fearful awareness of Allah)." (17)

Cultivation upon different types of patience. The servant restrains oneself from one's desires by leaving acts that are prohibited while in the state of ihram, and also by leaving some permissible acts while not in the state of ihram. He exposes oneself to hardship and fatigue in fulfilling the orders of Allah by performing the rituals, so that this be a motive for leaving sins, doing righteous acts and bearing inconveniences after Hajj.

Generosity and openhandedness. This is clear in the servant's bearing expenditures for Hajj.

Fifth: Reminder of the Last Day

Hajj reminds the servant of the Last Day and its states and conditions in a clear manner, including the following:

His departure from his country and separation from his family reminds him of his separation from them when leaving this world for the Hereafter.

Removal of stitched clothing and lack of adornment reminds him of coffin and resurrection of servants from their graves on the Day of Resurrection barefoot and naked.

Journey and fatigue remind him of weakness and hardship of the Day of Resurrection, to the point that some will drown in sweat to their necks.

Sixth: Cultivation upon submission and surrender to Allah

Pilgrim is trained upon submission, surrender and complete obedience to Allah Lord of the worlds, as, for example, in the case of to actions of Hajj, such as abandonment of stitched clothing and adornment, Tawaf, Sa'i, standing on `Arafat, stoning, lodging and shaving or cutting of one's hair and other such matters that do not have an obvious meaning.

Seventh: Deepening of Brotherhood based on faith and Islamic unity

Pilgrims, with all their differences in tongues, races and nationalities, gather in one same place at one same time, in one same appearance, pronouncing the same call of Talbiyah, and for the same purpose: belief in Allah, fulfillment of His order and leaving of sinfulness, all of which develops deep love between them, which, in turn, becomes a motive for them to know each other, to cooperate, exchange thoughts, advice, news and experiences, reinforcing in them uprightness upon this Deen which joined them together, as well as performing acts aiming to reach higher levels.

Eighth: Strengthening the attachment of Hujjaj to the predecessors

Actions of Hajj remind of the past, from the migration of Ibrahim (peace be upon him) with his wife and infant, to Hijaz, his story when he was ordered to sacrifice his son, his building of the Ka'bah and his call to people to make Hajj. Likewise, Hajj is a reminder of the rising of our Prophet Muhammad (peace be upon him) and his farewell pilgrimage with more than one hundred thousand Companions; when he said to them, "Take from me your rites (of Hajj)". Since then ages have passed, and at the present time the number of pilgrims is more than a million. This causes the pilgrim to remember the generations that have witnessed this land before him, and to remember that the final destination is the same for all.

Ninth: Increase in remembrance of Allah

The servant who contemplates during rituals of Hajj about Talbiyah, Takbir, Tahlil (saying La ilaha ill Allah), supplication, as well as the two revelations (Quran and Sunnah) which speak about them, will find that an increase in remembrance of Allah is from the greatest wisdoms and aims of Hajj. From those texts is the saying of Allah,

Remember Allah at al-Mash'ar al-Haram (Muzdalifah).
[Noble Quran 2:198]


And his saying, "Circumambulating of the house, [going] between as-Safa and al-Marwah and stoning have only been legislated for establishment of remembrance of Allah on the Earth." (18)

Tenth: Getting used to a system and training upon discipline

Eleventh: Other benefits

Other benefits are related to both Dunya and the hereafter, that are individual and collective.

Fourth: Warning against sinfulness and falling into error

Servant does not earn Hajj Mabrur except by leaving sins. While falling into sin is prohibited at all times, Allah gives a specific order to the pilgrims to leave sins. He says,

"Hajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during hajj."
[Noble Quran 2:197]


This is due to nobility of the time and greatness of the place. Allah says,

"Whoever intends [a deed] therein [i.e. in the Haram] of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment."
[Noble Quran 22:25]


How could there be reward for one who commits sins?!

Contemplation about the state of people during Hajj causes one to realize the many evil deeds and mistakes, which are the result of: weak fear of Allah, lack of consideration of the sacredness of the time and place, ignorance of the Shari'ah and following of customs. Perhaps from the most widespread evil actions and mistakes in Hajj are the following: intentionally committing prohibited acts while in the state of ihram without a valid excuse, harming Muslims with one's sayings and actions, leaving of mutual advising and ordering of good and forbidding evil, delaying prayer from its due time, backbiting, slander, vain talk, argumentation, hearsay, extravagance, miserliness in spending, wasting food, bad behavior towards others, negligence with regards to sins, such as listening to what is not allowed, uncovering what is not allowed to be uncover, hurry or delay in performance of rituals, lack of observance of spatial limits which may not be overstepped in performance of actions of Hajj, etc.

Who is more deprived than one who sacrifices his soul, his wealth and leaves his previous state and his adornment and then returns with forbidden actions and the anger of the Merciful?

A poet said,

He went to Hajj so that Allah forgives his sins

And returned with even more sins

Fifth: Striving hard in obedience of Allah and proper use of time

In the verses about Hajj there are signs that exhort the servant to make a lot of righteous actions while performing the pilgrimage. From it is the saying of Allah,

And whatever good you do - Allah knows it…
[Noble Quran 2:197]


Perhaps from the most important righteous actions which the servant should do plenty of and keep busy with while at Hajj are the following:

Actions of the heart

Sincerity, love of Allah, relying on Him, fear of Him, hoping in His reward, glorification and respect of Him, submission and surrender, expressing one's need of Him, truthfulness in supplication, repentance, patience, being pleased with Allah, tranquility etc. are from the most important actions of the heart that the servant should occupy himself with in his Hajj, for Islam is centered around them. Ibn Al-Qayyim said, "Whoever contemplates the aims and means of the Shari'ah will know the correlation between actions of the body and actions of the heart and (will understand) that the former are of no benefit without the latter." (19)

Recitation of the Quran, remembrance of Allah and seeking forgiveness

Allah has ordered the pilgrims in the verses about Hajj to engage in remembrance (Dhikr) and seeking of forgiveness. It is related that the Prophet (peace be upon him) was asked, "What Hajj is the best? He said, "That in which there is most Dhikr (remembrance of Allah)." (20)

Goodness towards people

In the Hadith, "It was said, 'O Messenger of Allah, which people are dearest to Allah?' He said, 'Dearest people to Allah are those who are the most useful to (other) people.'"

Calling to Allah

Ignorance, innovations, evil actions and mistakes have widely spread among the pilgrims, and from what is obligatory upon scholars and callers is guiding and advising others, ordering them to good and forbidding them from evil with wisdom, good exhortation and arguing in a better way. Shuja` bin al Walid said, "I was making Hajj with Sufyan, and his tongue hardly ceased to enjoin good and forbid evil, both while going and coming back." (21)

Supplicating to Allah and asking Him

Hajj is one of the great occasions to ask Allah and to supplicate to Him, it s an occasion that requires usage of the opportunity and submissiveness before Allah. The Prophet (peace be upon him) said, "The best supplication is supplication on `Arafat." (22) "Those making Hajj and 'Umrah are delegates (guests) of Allah, He called them and they answered, they ask him and He gives them." (23)

Steadfastness (after Hajj)

The evidence of Hajj Mabrur is steadfastness of the servant after Hajj, his practice of righteous acts and leaving of the sins. Al-Hasan Al-Basri said, "Al-Hajj al-Mabrur is to return abstinent from this world and desiring the hereafter. This is witnessed to in His saying,

And those who are guided - He increases them in guidance and gives them their righteousness (Taqwa, fearful awareness of Allah, care to avoid His displeasure).

[Noble Quran 47:17]


So beware, my brother, of destroying what you build, dispersing what you gather, eliminating what you gain, regressing after guidance, and deterioration after refinement.

Remember that Hajj nullifies what precedes it from sins, and that because of Hajj you return in a state like that on the day your mother bore you. So beware of opposing Allah with sins after this blessing. Open a new page in your life and fill it with righteous actions in steadfastness upon His Deen.
References:
1. Al Bukhari, 1773
2. Lata'if al Ma`arif, p 410
3. Muslim, 2553
4. Fath al Bari 4/446
5. Fath al Bari 3/446
6. Musannaf `Abdur Razzaq 8836. See al Hajj by al Qari, p. 55 7. Muslim, 2985
8. Ibn Majah, 2890. See Sahih Sunan ibn Majah 1718
9. Muslim 1718
10. Muslim 1297
11. Al Bukhari 1610
12. Al Mu`jam al-Awsat by at-Tabarani 5224. Majma` az-Zawa'id, in it is Sulayman bin Dawud al-Yamami and he is Da`if, 10/292
13. Muslim 2/703
14. Al-Bukhari 71
15. Al Bukhari 1549
16. Al Bukhari 1671
17. See Lata`if al-Ma`arif, 411
18. at-Tirmidhi, 902
19. Badai`ul Fawa'id 3/330
20. Al-Mu`jam al-Awsat by at-Tabarani, 7775; declared Hasan by al-Albani in Sahih al Jami` 5569
21. Siyar A`lam an-Nubala' 7/259
22. At-Tirmidhi 3585; see Sahih Sunan at-Tirmidhi, 837 and al-Jawab al-Kafi, p. 101
23. See Sahih al-Jami`, 3173; al-Albani said: Hasan.

First Ten Days of Dhul Hijjah: Days of Virtue And Righteous Deeds

Ibn 'Abbas says about the verse, "Remember Allah during the well known days," that it refers to the first ten days of Dhul-Hijjah. [This is related by al-Bukhari]

Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says (interpretation of the meaning):

"By the dawn; by the 10 nights"
[Noble Quran 89:1-2]


Ibn Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul-Hijjah. Ibn Kathir said: "This is the correct opinion." [Tafsir Ibn Kathir, 8/413]

Praise be to Allah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgment.

This season of worship brings many benefits, such as the opportunity to correct ones faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allah, and some kind of blessing though which Allah bestows His favor and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allah and will feel the joy of knowing that he is safe from the flames of Hell. [Ibn Rajab, al-Lataif, p.8]

Ibn 'Abbas reports that the Messenger of Allah (peace be upon him) said, "No good deeds done on other days are superior to those done on these days [meaning the ten days of Dhul-Hijjah]." The companions asked, "O Messenger of Allah, not even jihad in the way of Allah?" He said, "Not even jihad, except for the man who puts his life and wealth in danger [for Allah's sake] and returns with neither of them." [This is related by the group except Muslim and an-Nasa'i]

Ahmad and at-Tabarani record from Ibn 'Umar that the Messenger of Allah (peace be upon him) said, "There is no day more honorable in Allah's sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil (There is no deity worthy of worship but Allah: La ilaha ill Allah), takbir (Allah is the greatest: Allahu Akbar) and tahmid (All praise is due to Allah: alhumdulillah) a lot [on those days]." [Reported by Ahmad, 7/224; Ahmad Shakir stated it is Sahih]

Abu Hurairah relates that the Messenger of Allah (peace be upon him) said, "There are no days more loved to Allah for you to worship Him therein than the ten days of Dhul Hijjah. Fasting any day during it is equivalent to fasting one year and to offer salatul tahajjud (late-night prayer) during one of its nights is like performing the late night prayer on the night of power. [i.e., Lailatul Qadr]." [This is related by at-Tirmidhi, Ibn Majah, and al-Baihaqi]

Ibn 'Umar narrated that at Mina, the Messenger of Allah (peace be upon him) said, "Do you know what is the day today?" The people replied, "Allah and His Messenger know it better." He said, "It is the forbidden (sacred) day. And do you know what town is this?" They replied, " Allah and His Messenger know it better." He said, "This is the forbidden (sacred) town (Mecca). And do you know which month is this?" The people replied, "Allah and His Apostle know it better." He said, "This is the forbidden (sacred) month." The Messenger added, "No doubt, Allah made your blood, your properties, and your honour sacred to one another like the sanctity of this day of yours in this month of yours in this town of yours."

Narrated Ibn 'Umar: On the Day of Nahr (10th of Dhul-Hijjah), the Messenger (peace be upon him) stood in between the Jamrat during his Hajj which he performed (as in the previous Hadith) and said, "This is the greatest Day (i.e. 10th of Dhul-Hijjah)." The Messenger (peace be upon him) started saying repeatedly, "O Allah! Be Witness (I have conveyed Your Message)." He then bade the people farewell. The people said, "(This is Hajjat-al-Wada)." [Bukhari 2.798]

In what follows, we will highlight some of the Sunnah regarding these days, hoping by this to provide an incentive to make the best out of them and gain Allah’s reward, insha’Allah.

Dhikr

Ibn ‘Abbas commented on the verse:

"…and to mention Allah’s name [plentifully] on Known days"
[Noble Quran 22:28]


by saying: (…these known days are the ten days [of Dhul Hijjah].) [Tafsir ibn Kathir]

Fasting

One of the wives of the Prophet, peace be upon him, said: "Allah’s Messenger used to fast the (first) nine days of Dhul Hijjah, the day of ‘Ashura’, and three days of each month. [Sahih Sunan Abi Dawud #2129]

Fasting on all these days, however, is not a Wajib (compulsory), nor is it a constant Sunnah that the Messenger, peace be upon him, never dropped. ‘A’ishah said:

"I never saw the Messenger, peace be upon him, fast the ten days." [Muslim]

Fasting Day of Arafat

The Day of ‘Arafah - The Best Day of the Whole Year

The day of ‘Arafah is the day when the pilgrims stand in worship on the Mountain of ‘Arafah.

"There is no day on which Allah frees people from the Fire as He does no the day of ‘Arafah. He comes close (to those standing on ‘Arafah) and then revels before His angels, saying: "What are these people seeking?" [Muslim]

Abu Qatadah reported that the Messenger of Allah (peace be upon him) said, "Fasting on the day of 'Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of 'Ashura is an expiation for the year preceding it." [This is related by "the group," except for al-Bukhari and at-Tirmidhi]

Hafsah reported, "There are four things that the Messenger (peace be upon him) never abandoned: fasting the day of 'Ashura, fasting the [first] 10 [days of Dhul-Hijjah], fasting 3 days of every month and praying two Rak'ah before the dawn prayer." [This is related by Ahmad and an-Nasa'i]

'Uqbah ibn 'Amr reported that the Messenger of Allah (peace be upon him) said, "The day of 'Arafah, the day of sacrifice, and the days of Tashriq are 'ids for us--the people of Islam--and they are days of eating and drinking." [This is related by "the five," except for Ibn Majah. At-Tirmidhi grades it Sahih]

Abu Hurairah stated, "The Messenger of Allah (peace be upon him) forbade fasting on the day of 'Arafah for one who is actually at 'Arafah." [This is related by Ahmad, Abu Dawud, an-Nasa'i, and Ibn Majah]

At-Tirmidhi comments: "The scholars prefer that the day of 'Arafah be fasted unless one is actually at 'Arafah."

Takbir

It is Sunnah to say Takbir ("Allahu Akbar"), Tahmid ("Al-hamdu Lillah"), Tahlil ("La ilaha ill-Allah") and Tasbih ("Subhan Allah") during the first ten days of Dhul-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.

Allah says (interpretation of the meaning):

"That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..."
[Noble Quran 22:28]


The majority of scholars agree that the "appointed days" are the first ten days of Dhul-Hijjah, because of the words of Ibn Abbas (may Allah be pleased with him and his father), "The appointed days are the first ten days (of Dhul-Hijjah)."

The Takbir may include the words "Allahu Akbar, Allahu Akbar, la ilaha ill-Allah; wa Allahu Akbar wa Lillahil- hamd (Allah is Most Great, Allah is Most Great, there is no deity worthy of worship but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases.

Takbir at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbir, except from a few people. This Takbir should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn Umar and Abu Hurairah (may Allah be pleased with them) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting Takbir, and the people would recite Takbir when they heard them. The idea behind reminding the people to recite Takbir is that each one should recite it individually, not in unison, as there is no basis in Shari'ah for doing this.

The Day of Al-’Adha

The tenth of Dhul-Hijjah is Eid Al-Adha or the day of an-Nahr (slaughtering). It marks the conclusion of the major rites of Hajj, and commemorates Allah’s bounty on His Messenger Ibrahim, when He gave him a ram to sacrifice as ransom for his son Isma’il, peace be upon them.

"The day of al-Fitr [i.e. ‘Eid ul-Fitr], the day of an-Nahr, and the days of Tashriq are ‘Eid days for us Muslims. They are days of eating and drinking." [Ahmad, an-Nasa’i, Sahih ul-Jami’ #8192]

The Three Days Following ‘Eid ul-’Adha

On these days, the pilgrims complete their rites, Muslims continue with their ‘Eid celebrations, and are prohibited to fast.

"The days of Tashriq are days of eating, drinking and mentioning Allah." [Muslim]

The Sacrifice

Allah mentioned the sacrifice together with the first and foremost worship in Islam: prayer. This is a clear indication of its great importance. Thus He ordered His Messenger, peace be upon him, to slaughter sacrifices by saying:

"…Pray unto your Lord and slaughter [your sacrifice]"
[Noble Quran 108:2]


Ruling

The general consensus of the Muslim scholars is that the sacrifice is an important Sunnah, and a worship called for in the Law of Allah. However, they differ as to whether it is Nafl (voluntary) or Wajib (mandatory) for those who can afford it. Some scholars have explained the different hadiths on the subject by stating that the sacrifice is obligatory on those who can afford it and not obligatory on those who cannot.

Abu Hurairah reported that the Messenger, peace be upon him, said: "He who has the capacity, and does not sacrifice, may not approach our Musalla (place of prayer - on the ‘Eid)." [Ibn Majah, Ahmad and others, authenticated by Al-Albani in Sahih Sunan Ibn Majah, #2533]

Regarding this Hadith, Imam ash-Shaukani said: "Prohibiting the one who could afford to sacrifice, but did not do so, from approaching the Musalla indicates that he must have left off a Wajib, as it becomes useless to offer the Salah without this Wajib [obligation]." [Nayl ul-Awtar]

Avoid Cutting Hair or Nails

The one who plans to sacrifice (normally, the head of household) is prohibited to cut his hair or nails from the first Dhul Hijjah until he offers the sacrifice. "For the one who has a slaughtering to perform (on ‘Eid then, once the Hilal (crescent) of Dhul Hijjah is observed, let him not cut any of his hair or nails until he sacrifices." And in another narration: "Once the ten days start, for those of you who have the intention to sacrifice, let them not cut any of their hair or nails (until they sacrifice)." [Muslim] This prohibition is the opinion of the majority of the scholars of the early generations of Muslims.

Allahu A’lam

Our last call is all praise is to Allah and may His Salah and Salam be upon our Prophet Muhammad and his family.

Superior Day - for Righteous Deeds
Abdullah Al-Jibrin

Verily, the praise belongs to Allah, the Most High, and may the Blessings of Allah and Peace be upon His Prophet Muhammad and his family and companions, all of them. It is narrated from Ibn Abbas that the Prophet (peace be upon him) of said: "There are no days in which righteous deeds done in them are more beloved to Allah than these days, i.e. the ten days (of Dhul-Hijjah). They said: O Messenger of Allah, not even Jihad in the path of Allah? He said: Not even Jihad in the Path of Allah, the Most High, except if a man goes out (for Jihad) with his self and his wealth, then he doesn't return with anything from that." (Al-Bukhari, Abu Dawud and others. The exact wording is that of Abu Dawud)

It is narrated from Ibn Umar that the Prophet Muhammad (peace be upon him) said:

"There aren't any days greater, nor any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Dhul-Hijjah). So, increase in them the saying of Tahlil (La Ilaha illa Allah), and Takbir (Allah Akbar) and Tahmid (al-Hamdu li-llah)" [Musnad Imam Ahmad]

The Types of Deeds in These Ten Days:

First: The performance of Hajj and ‘Umrah, and these are the best of deeds that may be done. And what indicates their superiority are a number of Ahadith, one of which is the saying of the Prophet (peace be upon him).

Performance of Umrah is an expiation of the sins committed between it and the previous ‘Umrah, and the reward of the Hajj which is accepted by Allah, the Most High, is nothing but Paradise. (Al-Bukhari and Muslim)

Second: Fasting during these days - as many of them as may be easy (for one to fast); especially the Day of Arafah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allah, the Most High, has chosen for himself, as in the Hadith Qudsi: Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhari, Muslim, Malik, at-Tirmidhi, Nasa'i and Ibn Majah)

Also, from Abu Sa'id al-Khudri who said that the Messenger of Allah said: No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance of traveling) seventy years. (Al-Bukhari and Muslim)

From Abu Qatadah that the Prophet said: Fasting the Day of Arafah will be credited with Allah by forgiving one's sins of the previous year and the following year. (Muslim)

Third: At-Takbir (Allah Akbar) and adh-Dhikr (the remembrance of Allah through different words of praise and glorification) in these (ten) days, Allah said "And mention the name of Allah on the appointed days"(12:28).

This has been explained (by some) to mean the ten days (of Dhul-Hijjah), and the scholars consider it desirable to increase adh-Dhikr in these days, based upon the Hadith of Ibn Umar narrated by Ahmad, which contains the words:

... so increase in these days the Tahlil and Takbir and Tahmid...

It is reported about Ibn Umar and Abu Hurayrah that: the two of them used to go out to the market place during the ten days (of Dhul-Hijjah) saying: Allahu Akbar, causing the people also to say it. (Al-Bukhari)

Ishaq narrates from the scholars of the Tabi'in that in these ten days they used to say:

Allahu Akbar, Allahu Akbar La Ilaha illa 'llah Wa 'llahu Akbar, Allahu Akbar Wa li'llahi al-hamd.

It is a beloved act to raise the voice when saying the Takbir in the markets, the houses, the streets, the Masjids and other places, because of the saying of Allah, the Most High, in Surah al-Hajj, verse 37: "... that you may magnify Allah for His Guidance to you"

The saying of Takbir in congregation, i.e. everyone pronouncing the Takbir with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahabah and those who followed their ways. Verily, the Sunnah is for everyone to say the Takbir individually. And this is (generally) applicable to Dhikr and supplications, except if the person doesn't know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dhikr with all the different wording of Takbir and Tahmid and Tasbih, and the rest of the Islamic legislated supplications (from the Quran and Sunnah).

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiven and mercy are the results of deeds. Disobedience is the cause of being far away (from Allah, the Most High) and repulsion, while obedience is the cause of being near (to Allah, Most High) and His love. In the Hadith of Abu Hurayrah he said that the Prophet said: Verily Allah has a sense of Ghaira, and Allah's sense of Ghaira is provoked when a person does that which Allah has prohibited. (Al-Bukhari and Muslim)

Fifth: Doing plenty of voluntary (Nafl) righteous deeds of worship like Prayer, Charity, Jihad, reading the Quran, Commanding what is Good and Forbidding what is Evil, and other such deeds.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred, are superior and more beloved to Allah than superior deeds done at other times. (These deeds are superior) even to al-Jihad - which is one of the most superior of all deeds - except in the case of one whose horse is killed and his blood is spilled (loss of life in Jihad).

Sixth: It is legislated in these days to make at-Takbir al-Mutlaq at all times of night and day until the time of the Eid Prayer. Also, at-Takbir al-Muqayyad is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafat (the 9th of Dhul-Hijjah) for those not performing Hajj, and from Noon (Dhuhr) on the Day of Sacrifice (10th of Dhul-Hijjah) for those performing Hajj (pilgrims); and it continues until Asr prayer on the last day of the days of Tashriq (13th of Dhul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Udhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashriq (11th, 12th and 13th). This is the Sunnah of our father Ibrahim - when Allah, the Most High, redeemed Ibrahim's son by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad slaughtered (sacrificed) two horned rams, black and white in color, and said Takbir (Allahu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhari and Muslim)

Eighth: Offering animal as Udhiyah It has been narrated from Umm Salamah that the Prophet said: If you see the Hilal (new moon) of Dhul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails. (Muslim and others). And in one narration, he said: Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Hajj). As Allah, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice...

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not performing Hajj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit.

He must know the wisdom behind the legislation of this Eid (celebration). It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Dhul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male and female, take advantage of these days by obeying Allah, the Most High, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying far away from the prohibited things. He must take full advantage of this season, and the open display of Allah's gifts, to attain the pleasure of his Lord.

Surely, Allah, the Most High, is the One Who grants success, and He is the Guide to the Straight Path. And may the blessings of Allah, the Most High, and peace be upon Muhammad and his family and companions!

Ghaira: A sense of honor and prestige, and the anger caused by its being violated.

At-Takbir al-Mutlaq: the Takbir (Allahu Akbar) which is unrestricted to specific times or any specific form.

At-Takbir al-Muqayyad: The Takbir which is done at a particular time and in a specific manner.

Black Stone An Idol? Hajj a Pagan Right?
Abdus-Samad Sharafuddin

Let us examine closely the square-structured Ka'bah (The Holy House) at Mecca, in Arabia, wherein in its Eastern corner lies the Black Stone set up chest-high. Every pilgrim in Mecca tries to kiss and caress it fondly, the first thing upon arrival there. This action marks the start of the act of Tawaf. The word "Tawaf" is an Arabic infinitive noun which means to circle, compass or move around something. A pilgrim has to circle the Ka'bah seven times, to complete Tawaf. Each one of the seven rounds begins by kissing or caressing if possible, or by simply pointing at the Black Stone. The Black Stone thus, serves to mark the start of each round. Tawaf is one of the integral parts of Pilgrimage (Hajj), which is also performed, as a separate act of worship at any time. Thus we find the Ka'bah continually being circled by people day and night.

THE REAL IMPORTANCE OF TAWAF

Circumambulating the Ka'bah and kissing the stone are in fact considered the Tawaf's outer aspects, apart from its inner significance. They resemble something like the standing, bowing, prostrating and sitting postures observed in the daily Islamic prayers. Yet, the prayer postures, as well as the circling around the Ka'bah coupled with kissing, both form the outward shell of the chaff, which preserves the grain. The grain of the Tawaf lies in the lofty meanings of the Pilgrim's recitation and prayers, in the soul-stirring emotions surging in his heart - such as his extreme love for Allah, his awe of Him, and his high hopes in Him. Examine, for instance, the words brimful of God's oneness, which the pilgrim utters. It is his regular formula, at the start of each round of the Tawaf, as he kisses, caresses, or points at the Black Stone, declaring: "(I begin) in the Name of Allah who is Most Great. O Allah! (I perform) believing in thee, confirming Thy Book, fulfilling Thy Pledge, and following the Way of Thy Prophet, Muhammad - Blessing and peace upon him!" As such, the Tawaf around the Ka'bah is done solely in the Name of the One Supreme Allah, and that it is never done in the name of any other deity, nor for the Black Stone itself, as others allege. The operation of Tawaf is in compliance with the Holy promise the pilgrim has committed with His Lord. He does it as a believer in the One God, not as an idolater, but as a conformer of Allah's revealed Books, and as a follower of His Prophet (peace be upon him). Far from worshipping the Stone, the Pilgrim is kissing it, or pointing at it, just as was done by the Prophet (peace be upon him) in his time.

GLORIFYING THE ONE GOD

Find out, how the pilgrim goes on glorifying Allah the most High, while performing the rounds, with these noble hymns: "Glory be to Allah! All Praise be to Allah! There is no deity save God. Allah is Most Great! There is no handling, nor power, save by Allah's Help." A Monotheist (One-God worshipper) holds these sublime prayers far more valuable than the earth's entire riches. With these, he praises his One and Only Lord, as he circles a spot made Holy by the presence of His House. Is there any remotest trace of Polytheism (multi-god worship) or Idolatry in such an act?

A SELECT PRAYER As he has left all his worldly affairs behind, the pilgrim, besides praising Allah, also goes on praying for his worldly betterment, in between. Here is his all-embracing prayer to Allah, the Benevolent: "O Allah! Make me content with my appointed lot, and bless me therein. And make good to me all, my losses and needs."

THE TWO-WORLD PRAYER

Unlike unbelievers, the pilgrim has a living faith in the coming, eternal hereafter. He does not fail here, therefore, to say the best possible prayer man could ever ask. It is from the Quran itself, and combines both the good of this world and the world to come in his supplication as follows:

O Lord! Bestow upon us the good in this world and the good in the hereafter. And save us from the torment of the fire.

[Noble Quran 2:201]


COULD A STONE BE GOD?

Although so reverently kissed and caressed during the Tawaf, the Black stone, in one of the corners of the Ka'bah, is no graven image for the pilgrims to worship. That is the last thing any One-God worshipper could ever imagine. For a stone is just a mere stone after all. It has no power whatsoever to do good or inflict harm to any one, apart from Allah, the Sole Deity of mankind. That is a thing cherished either knowingly, ignorantly or figuratively - by those who take to stone-worship instead of God-worship, a belief and practice as unholy as it is senseless. This is why the Black Stone becomes a mystery to such people, and so, some out of ignorance openly charge that Muhammad (peace be upon him) did break every Idol in Islam except one - meaning the Ka'bah, or the Black Stone. Why, even unwitting Muslims get easily confused about the Black Stone. It was hence that 'Umar the second Caliph, did well to remove this hidden doubt from the mind. So when he came to kiss the Stone, he cried out publicly to it: Narrated 'Abis bin Rabi'a: 'Umar came near the Black Stone and kissed it and said, "No doubt, I know that you are a stone and can either harm anyone nor benefit anyone. Had I not seen Allah's Messenger (peace be upon him) kissing you, I would not have kissed you. Summarized Sahih Al-Bukhari, Al-Hajj, page 396 No. 808 on the Black Stone.

TRUE STORY OF THE BLACK STONE

More than five thousand years ago today, the father of the Prophets, Prophet Ibrahim (peace be upon him) the Upright (Hanif), had built the present structure of the Ka'bah under Allah's own orders. He (peace be upon him) had built it along with his youthful son, Ishmael (peace be upon him), forefather of the Arabs. This is how the Quran describes their building it together:

And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah) at Mecca, (saying), 'Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, all Knower.
[Noble Quran 2:127]


The father and the son, true Monotheists (Muslims), were thus raising the foundations with trembling hearts, for the Muslims are Allah's most devoted servants, ever fearful of his displeasure. While building the Ka'bah, therefore, both of them were afraid that Allah may not accept their humble service, hence that prayer of theirs. How touching of such fidelity, how moving of such humility towards Allah the Great! It is the essence of Monotheism, the ideal pattern of Faith and Actions great and small for all Muslims to follow. When raised to a certain height, Ibrahim (peace be upon him) ordered his son to choose a piece of stone to mark the main cornerpoint. Even as the lad was searching for it, the Archangel Gabriel appeared with the Black Stone from Heaven.

Prophet Muhammad (peace be upon him) said: "The Black stone descended from heaven, when it was whiter than Milk, but people's sins have blackened it". Tirmidhi, Kitab Al-Hajj, the Black stone,

Abraham (peace be upon him) took it up and fitted it in, and there it stands up to this day. It is a heavenly stone, then, and not an earthly one. It was selected by Allah for His Holy House (the Ka'bah).

TEACHING THE PILGRIMAGE RITES

The building thus finished, this is how Ibrahim and Ishmael (peace be upon them) went on further praying to Allah, in the next Verse;

Our Lord! And make us submissive unto you and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of Pilgrimage - Hajj and ‘Umrah etc.) and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.
[Noble Quran 2:128]


Thereupon Allah taught them through revelation the pilgrimage rites, which includes the Tawaf.

IS KISSING ESSENTIAL?

We have known the working procedure of the Tawaf, it consists of circling around the Ka'bah seven times. Each circle begins by kissing the Black Stone, or by caressing it, which is its normal procedure. But Tawaf is not a one-man business, hundreds, even thousands, are circling the Ka'bah at one and the same time. How could each person kiss the Black Stone separately? Naturally, when so over-crowded, the kissing will have to be dispensed with by some or many of them. At such times it is quite enough therefore, to face the Black Stone from any distance, and only point at it by one's right hand, at the start of each round. The pilgrim then recites his formula and proceeds on.

HISTORY UNFOLDS A RARE ASPECT

Assuming that the Black Stone is missing for one reason or another, does it render the Tawaf and Pilgrimage invalid and void on such account? Absolutely not. This is exactly what has already happened in the history of Islam. The Karamathians (Arabic: al-Qaramitah), the most un-Islamic sect in Islam, had removed the Black Stone during their mad merrymaking in the year 317 AH/980 AD. They carried it away with them to their territory in Al-Ahsa (in the Arabian Gulf). After keeping it there for twenty years, they had returned it back to Mecca in the year 339 AH (see shorter Encyclopedia Leiden 1953, P. 219). In such an event, the Shari'ah (Law) maintains that the pilgrim shall perform his Tawaf without the Black stone. Instead of the Black Stone, the pilgrim shall touch its place at the corner of the Ka'bah, or point at its spot, and continue his Tawaf. Thus the total absence of the Stone itself makes no difference in the validity of the Tawaf and the Pilgrimage. This shows how tiny a part is being played by this stone. How ignorant of others and how childish, therefore, sounds the charge that it is the "most Precious Idol preserved by Islam"!

DOES KISSING MEAN WORSHIPPING?

Kissing a stone is not a sign of its worship at all. Kissing the Black Stone cannot be twisted into an idol worship, for the stone is no image, just as mere kissing is not worshipping by a mere imagination. Anyone might allege that Muslims do worship a certain 'idol'. But the fact remains that they do not worship anything save God, the One. The idol and its worship simply do not exist. The Bible is kissed in law courts; does that mean then that it is worshipped? Moreover, parents kiss their children lovingly, without any trace of worship in it at all. A big question-mark that should come to one's mind are the pre-Islamic Arab idolaters who had held the Ka'bah. With all their polytheism and idolatry, they too used to circle the Ka'bah and kiss the Black Stone. Had their kissing been an act of idol- worship, why then was there still a need for them-despite the presence of the "almighty" Black Stone - to install three hundred and sixty idols therein? This proves beyond a shadow of doubt that it is one thing to kiss the Black Stone under Divine Orders, and quite another to worship a stone or an idol. Most notable, perhaps, is the fact that One-God worshippers do nothing beyond simply kissing the Black Stone. They neither venerate it with folded hands, nor kneel down, nor prostrate themselves, nor squat before it. For all these is done only by idol-worshippers before their idols.

IS THE PILGRIMAGE A PAGAN RITE?

Some non-Muslims think or are made to believe that the Pilgrimage to Ka'bah is purely a pagan rite or one form of idol-worship. That it was being practiced by the Arab idolaters before Islam, and that Islam borrowed it from them. This assumption is further aided by the fact that the Ka'bah itself had been a temple housing no less than three hundred and sixty idols. Nevertheless, this is a pure conjecture belying facts and figures. For it was not the idolaters of Mecca, but Prophet Abraham (peace be upon him), who had initiated and established the holy Pilgrimage thereof, ages ago. On the contrary, it was these very idolaters, the degenerate descendants of Abraham and Ishmael (peace be upon them), who had defiled Allah's Holy Ka'bah into a huge pantheon. It was these rank idolaters who had injected pagan rites into the purely Islamic Pilgrimage laid down by Prophet Abraham (peace be upon him), one of the greatest worshippers of God. All honor is due to Prophet Muhammad (peace be upon him), the seal of the Prophets and the last of Abraham's (peace be upon him) line of Prophethood, who first swept clean the Holy Ka'bah from its heathen idols. It was he again who restored the original pilgrimage to its pristine purity. The Muslims, are in fact the true followers of the Religion of Prophet Abraham (peace be upon him), the grand-father of Prophet Muhammad (peace be upon him), where pilgrimage to Mecca is a notable heritage as well as an important fixture of the religion. How different could these facts be from the Non-Muslims' random conjecture?

BUILDING THE HOUSE AND PROCLAIMING THE HAJJ

This is how Allah declared to Prophet Abraham (peace be upon him) regarding his Sacred House after showing him the site thereof:

And Remember when We showed Ibrahim (Abraham) the site of the Holy House (the Ka'bah) at Mecca saying: Associate not anything in worship with Me, [La Ilaha ill-Allah (none has the right to be worshipped but Allah - Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow and submit themselves with humility and obedience to Allah), and make prostration in prayer.
[Noble Quran 22:26]


Abraham (peace be upon him) is being himself ordained in this verse to keep perfectly away from idolatry. He is being told, as well, to sanctify the House of God from all kinds of impurities, especially from that of idol-worship. Then follows the two-fold purpose for which that House was being built. First, is its being the center of Tawaf for those who compass it round, and its being the prayer-place for those who pray therein their daily Prayers second. This is as much as to say that the Tawaf and the Pilgrimage do depend upon the house of God, as much as do the prayers. For this reason all those who pray all the world over do turn in the one direction of the Ka'bah at Mecca. After being ordained to build and sanctify God's Ka'bah, Prophet Abraham (peace be upon him) receives in the next verse the command to proclaim the Pilgrimage to the Ka'bah, in this manner:

And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from every deep and distant wide mountain highway to perform Hajj.

[Noble Quran 22:27]


That definitely proves that it was Abraham (peace be upon him) who built the Ka'bah, and that it was also he who proclaimed the Pilgrimage, facts that should equally refute the oft-repeated allegation put forth that pilgrimage was some pagan rite invented by the heathen idolaters, and retained by Islam.

HIGHLIGHT OF PILGRIMAGE

Initiated by Abraham (peace be upon him), and reflected by the Seal of the Prophets, Pilgrimage to the House of God is a unique experience to every true Muslim. For a "Muslim" is essentially the one who shifts from the false to the true Religion - from disbelief to Belief in God, and from multi-god to One-God worship. This trait made Abraham (peace be upon him) a "Perfect" Muslim when he entered the Pantheon at Babylon, and smashed the idols therein to pieces. Allah entrusted him with building His House at Mecca, and tasked him to proclaim the Pilgrimage to it. Henceforth, Pilgrimage to the House of God becomes the most predominant trait of being a Muslim. A haven of absolute freedom, and a sanctuary of perfect peace and security, this Holy Mosque is the only spot on earth set up by Allah for one and all the people alike, without any distinction. It is the House of God wherein all men are equal, none being entitled to own it exclusively. This is told in these words of Allah:

and from Al-Masjid-al-Haram at Mecca which We have made open to all men, the dweller in it and the visitor from the country.
[Noble Quran 22:25]


The message of this Surah 22, verses 26-27 named "The Pilgrimage" itself, is describing the construction of the Ka'bah and its sanctification, it being the focal point of Tawaf as well as the center of Prayers. Thus, the incumbency of Pilgrimage to this "first house of One-God worship", etc. Verses 28-37, do contain the basic elements of the Monotheistic religion of Prophet Abraham (peace be upon him), wherein one of the main objectives emphasized is the need to celebrate the Name of Allah Alone over the animal-whether ordinarily slaughtered, or offered as sacrifices to Allah, as against those offered to the idolaters' idols, as evidenced particularly by verses 28, 30, 34, 36 and 37. "Avoiding the abomination of idols", and "neglecting the word that is false" (telling and witnessing falsehood), these two cardinal sins, have been specially prohibited in Verse 30. But the crowning message of unparalleled importance is the commandment: "Hunafa' Lillah (i.e. to worship none but Allah), not associating partners (in worship, etc.) unto Him...", which is the soul and the heart of Monotheism (one-God worship), and the annihilator of all Polytheism (multi-god worship). This last, but not the least message, is the essence of Pilgrimage, as also the topmost concern and happiness of every Muslim. The Meccan idolaters too, used to perform the Pilgrimage, calling themselves thereby as "Hanifs" (followers of Abraham). And therefore, Muslims are being told to perform the Pilgrimage, and call themselves as "Hanifs" but with this difference: "Being true in faith to Allah, and never assigning partners to Him". Thus the sublime Truths, the essence of the creed: "There is no deity save God", seem to be beyond the comprehension of idol-worshippers, all over the world, and in all ages.

THE FIVE-TIME PRAYERS

This performance of the Pilgrimage -- a colossal feat of Monotheism, is closely knit around the Ka'bah and its surrounding environment. It occurs only once a year, but far more important and surpassing is the performance of prayers in Islam, which are equally connected with the Ka'bah. Prayers are an obligatory duty upon every Muslim. This is why every Muslim anywhere around the world turns towards Allah, facing in the direction of the Ka'bah five times daily. Of course, the Ka'bah is for outward direction to face in one's prayers, though inwardly, one faces his entire heart, to the Lord of the Worlds Himself. In this manner, Muslims are so intimately related to the Ka'bah through their Pilgrimage and Prayers, till the last moment of their lives. Not only this, but every Muslim is made to face the direction of the Ka'bah when breathing his last. Nay, even after death he is buried in his last resting place, i.e. in the grave, so that he faces the same direction of the Ka'bah.

PRAYERS AND SACRIFICE

Both the Pilgrimage and the Prayers are equally connected with the Ka'bah. And offering an animal and the Prayers are major Hajj ceremonies, where both the Prayer and sacrifice are special tokens of the single worship of Allah, with both being jointly dedicated to Him. It is a most sublime dedication the Prophet Muhammad (peace be upon him) was asked to offer in the following words:

Say [O Muhammad (peace be upon him)]: 'Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamin (mankind, jinns and all that exists), He has no partner, And of this I have been commanded, and I am the first of the Muslims.
[Noble Quran 6:162-163]


And this forms the only straight path, that is the religion of our father Abraham (peace be upon him), which is referred to in the preceding verse:

Say [O Muhammad (peace be upon him)] "Truly, my Lord has guided me to a Straight path, a right religion, the religion of Ibrahim (Abraham).
[Noble Quran 6:161]


INTERNATIONAL GATHERING

On the whole, the Hajj is a unique annual gathering of its own kind. Herein, true Muslims from all over the world come together on the basis of one-God worship, that is pure Monotheism and true Islam. Forgetting their mutual differences of caste, color and social status, they assemble in this international city of Mecca to glorify the One Lord of all creation. Incidentally, they get a rare opportunity here to discuss together all sorts of communal, religious, economic, social and political problems on an all-world scale, after which no better or more beneficial gathering could be imagined. Such a high, all-embracing congregation has been held every year in the House of Allah for thousands of years now. All these manifold benefits are hinted at in the words:

That they may witness things that are of benefit to them.

[Noble Quran 22:28]


Pilgrimage, therefore, is never a pagan rite, but rather the fulfillment of an incumbent duty concerning One-God worship!

INVITATION TO NON-MUSLIMS

This is the legacy left behind by Prophet Ibrahim (peace be upon him) for all posterity to accept and follow, and no people of any country or nation, are an exception to that posterity. Instead of regarding the Pilgrimage duty as a pagan rite, people ought to reflect upon their own age-old idolatry, and accept and follow the religion of our father Abraham (peace be upon him). The hour has come for these very people to proclaim of their own accord: "There is no God Worthy of worship except Allah!" May they perform the Pilgrimage to the House of God at Mecca! And may they offer their Prayers regularly facing towards that same House! Ameen.

Prophet's Farewell Pilgrimage
Dr. Akram Diya Al Umari and Muhammad Zeeno

Hajj is one of the five pillars of Islam and was made obligatory in the tenth, ninth or sixth year, according to different reports [Ibn Kathir, al Bidayah wa al Nihayah, 5/109]. In the tenth year the Prophet (peace be upon him) announced that he intended to perform hajj; this was the only time that he performed hajj after the Hijrah to Medina. The Muslims came from all over the Arabian Peninsula to perform hajj with him. He left Medina five days before the end of Dhul-Qa'dah [Ibn Hajar, Fath al Bari, 8/104; Ibn Ishaq, with a Hasan Isnad (Sirat ibn Hisham, 4/272). Ibn Kathir, al Bidayah wa al Nihayah, 5/111. This is the same as Ibn Ishaq's report. He said, "Its Isnad is Jayyid."]. When he halted in Arafat, the following ayah was revealed to him:

This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.
[Noble Quran 5:3] [Sahih al Bukhari, Fath al Bari, 8/108]


The Muslims learned the rituals of the hajj from the Prophet (peace be upon him) when he said: "Take your rituals from me." His hajj was full of laws pertaining to the Shari'ah, especially matters pertaining to the hajj, and general advice and laws which were mentioned in the Sermon of Arafat. For this reason, the scholars showed great interest in the farewell pilgrimage and derived many laws from it, dealing with the rituals of hajj and other matters, of which the books of fiqh and Hadith explanation are full. Some of the scholars wrote books dealing specifically with the farewell pilgrimage.

A large gathering of Muslims participated in the event. They listened to the farewell sermon Khutbat al-Wada' which he gave at Arafat in the middle of the Ayyam al-Tashriq (three days following the tenth of Dhul-Hijjah).

"Verily your blood and your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this land of yours. Behold! Everything pertaining to the days of ignorance is under my feet completely abolished. Abolished are also the blood revenges of the days of ignorance. The first claim of ours on blood revenge which I abolish is that of the son of Rabi`ah ibn al Harith. And the usury Riba of the pre-Islamic period is abolished, and the first of our usury I abolish is that of `Abbas ibn `Abd al Muttalib, for it is all abolished. Fear God concerning women! Verily you have taken them on the security of God, and intercourse with them has been made lawful unto you by words of God. You too have rights over them, and they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of God, and if you hold fast to it you would never go astray. And you would be asked about me (on the day of resurrection), (now tell me) what would you say? They (the audience) said: "We bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel." He (the narrator) said: "He (the Prophet) then raised his forefinger toward the sky and pointed it at the people (and said): "O God, bear witness, O God, bear witness." [The report is from Sahih Muslim, 4/38-43, from the Hadith of Jabir ibn `Abd Allah. Al Sheikh Muhammad Nasir al Din al Albani made some brief additions to it, from other books of Hadith which narrated the Hadith of Jabir with some Sahih additions (Hijjat al-Nabi, pp. 71-73). See the report of Jabir in Hadith in Hijjat al-Nabi, 38-41. See part of the khutbah in Sahih al Bukhari, Fath al Bari, 8/108). Ibn Ishaq mentioned the long text of the farewell khutbah without Isnad. Imam Ahmad mentioned the long text of the khutbah of the farewell pilgrimage, which was given in the middle of the Ayyam al Tashriq. Its Isnad includes `Ali ibn Zayd ibn Jad`aan, who al Hafiz ibn Hajar, in al Taqrib, said was weak. Al Banna said, "Al Bazzar narrated a similar report with the same meaning from Ibn `Umar with a different Isnad." The Imams of Hadith narrated parts of it in their books, in different chapters, through Sahih isnads; and Allah knows best. (Al Fath al Rabbani, 279-281)]

He delivered another sermon at Mina, when he said, "Do not return to Kufr, killing one another, after I am gone." [Sahih al Bukhari, Fath al Bari, 8/107; Muslim, Sahih, 1/82]

[End of excerpt from Dr `Umari's work]

From Benefits of this Great Sermon:

[Adapted from Masa'il Muhimma `an il-`'Umrah wa'l-Hajj by Muhammad Jamil Zeeno]

Prohibition of shedding innocent blood, and taking of wealth without right, which stresses Islam's protection of souls.

Nullification of validity of actions of Jahiliyyah

Prohibition of taking Riba (usury and interest), which is an increase on the principal, whether small or large. Allah the Most High says:

But if you repent, you may have your capital.
[Noble Quran 2:279]


Admonition to fulfill and give women their rights, and to deal with them in goodness. Many authentic Hadiths have been narrated in this regard, which elucidate their rights and warn against taking them unjustly.

Advice to strongly cling to the Book of Allah, in which lies the honor of Muslims and their victory. Likewise, the order to stick to the Sunnah, which explains the Quran, for verily the reason for Muslims' weakness today is their leaving of judging by the Book of Allah and the Sunnah of His Messenger. There will be no victory for Muslims except by returning to these two Sources.

Testimony of the Companions that the Messenger of Allah (peace be upon him) conveyed the message, discharged his trust and counseled the Ummah.

Order to take rituals of Hajj and other rituals from the Prophet's sayings, actions and tacit agreements.

Subtle indication that the Prophet's farewell would soon come.

Warning against fighting and killing among Muslims, which is disbelief in action, which does not take one out of the fold of Islam, as in his (peace be upon him) saying: "Cursing a Muslim is Fusuq, and fighting him is kufr." [Agreed upon]

Contemplations for the One Performing Hajj
By Dr. Saleh As-Saleh
Excerpted from the book Hajj & Tawhid

This is a journey that was taken by Prophets and Messengers before you. Those who take the path of the Prophets magnify the Tawhid of Allah and His House. There are those, however, who come to perform Hajj and their hearts are attached to other than Allah. They invoke the dead and the righteous, whether present or absent. This is the opposite of Tawhid, it is shirk no matter what they call it because it is setting up rivals besides Allah. So, free your intention from any kind of devotion to other than Allah. Repent and come with a sincere heart submitting to Allah remembering what Ibrahim and his son Isma'il said when they were raising the foundations of Allah's House, the Ka'bah:

Oh our Rabb! Accept from us and make us submit to You in Islam and show us our Manasik [all the rites of Hajj] and accept our repentance.
[Noble Quran 2:128]


You are set to depart and you may or may not return to your home. Make this journey to Allah's House as Allah wants it. Think of the next journey that is surely coming, the one that leads to the meeting of Allah, Most High. This raises questions like: What did I prepare for that Day? Am I following Allah's Commands? Am I a follower of the Sunnah of Muhammad (peace be upon him)? Do I really know Allah? Am I a believer that Allah is above the seven heavens over His 'Arsh as He has stated in His Book and as His Messengers have asserted? Am I a believer that believes Allah has a true Face that suits His Majesty as He has affirmed in the Quran and as has been affirmed by His Prophet Muhammad (peace be upon him)? Am I believer in all of Allah's Names, Attributes and Actions which He has affirmed in His Book and by His Messengers? Or do I just take and accept by my doubt, rejecting, or distorting (through figurative interpretation of His Attributes) the meanings of Allah's Attributes and Actions? And invoke not any other ilah [god] along with Allah, La ilaha ila huwa [none has the right to be worshipped but He], Everything will perish save His Face. His is the Decision, and to Him [all] shall be returned. [Al-Qasas 88]

Know, may Allah's Mercy be upon you, that when you reach the Miqat there is another Miqat that is still to come. It is the Miqat (appointed meeting) on the Day of Resurrection:

Say [O Muhammad]: [Yes] verily, those of old, and those of later times. All will surely be gathered together for an appointed Meeting of a known Day.
[Noble Quran 56:49-50]


When you start saying the Talbiyah remember the Command of Allah to Prophet Ibrahim:

And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from deep and distant [wide] mountain highways [to perform Hajj].

[Noble Quran 22:27]


The Talbiyah you make is in response to Prophet Ibrahim's proclamation to visit Allah's house of worship. Allah is Most Great.

Upon entering Mecca remember that you are in the Secure Sanctuary:

Have We not established for them a secure sanctuary [Mecca], to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.
[Noble Quran 28:57]


Let one commit himself to repentance, having a good opinion of Allah, hoping that Allah will grant him security from His Punishment.

You will enter one of the gates of al-Masjid al-Haram. Then there you are before the magnificent House of Allah, Most High, the Ka'bah. Now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He, the Mighty and Majestic, will grant you the greatest reward of seeing His Majestic Face on the Day of Resurrection. This thankfulness is not just in saying "alhamdulillah," but also by obeying Allah while on Hajj and for the rest of your life.

You start your Tawaf (circling the Ka'bah) knowing that it is a great time for magnifying Allah the Exalted. Remember Him by His Names, Attributes, and Actions. Also while in Tawaf try to reflect upon the time when Prophet was prevented from doing the same thing you are doing today. Then think about what he did in clearing out the site from the symbols signifying worship to other than Allah! All idols were demolished. Busy yourself with Du'a. Ask Allah, the Most Great, to make you hold to the correct belief and Path of the salaf and make you die on it. Ask Allah to save you from all forms of shirk and Bid'ah.

While in Sa'i (walking between As-Safa and Al-Marwah), contemplate on Hajar, the mother of Isma'il, when she asked her husband Ibrahim (peace be upon him), "Did Allah order you to do this (leaving her and her baby Isma'il in Mecca)? He said: "Yes." Her great response was: "Then He (Allah) will not neglect us!" Think about this great dependence upon Allah when you are in the Sa'i walking the same path which Hajar took in search for water and for the means of life around the mounts of Safa and Marwah. Think about her endurance, perseverance and trust in Allah. The Sa'i exemplifies the strong belief that we are in need for the One Who Sustains and Provides, Allah, the Exalted. Think about Ibrahim's invocation on his way homeward to Palestine:

O our Rabb! I have made some of my offspring to dwell in a valley with no cultivation, by Your Sacred House [the Ka'bah at Mecca]; in order, O our Rabb, that they may offer prayers perfectly, so fill some hearts among men with love towards them, and [O Allah] provide them with fruits so that they may give thanks.
[Noble Quran 14:37]


Men and fruits came to Mecca from many places. Ibrahim (peace be upon him) returned to visit and later to share with his son Isma'il the noble task of raising the foundations of the Ka'bah.

The standing on 'Arafat is the Hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allah, manifest your 'Ubudiyyah to Him Alone through Du'a, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you may gain on this day.

You gathered the pebbles and you are about to embark on stoning the Jamarat. This is an act of obedience and remembrance of Allah, Most Magnificent. The Prophet (peace be upon him) said: When you cast the small pebbles (i.e. at the Jamarat), it will be a light for you on the Day of Resurrection. [Reported by At-Bazzar in his Zawa'id (p.113) on the authority of Ibn Abbas. This Hadith is reported by Sheikh Al-Albani (may Allah have mercy upon him) in Silsilat al-Ahadith as-Sahihah. V. 6 Hadith 2515.]

When performing the sacrifice remember the saying of Allah:

It is neither their meat not their blood that reaches Allah, but it is your devotion that reaches Him.
[Noble Quran 22-23]


When you have completed you Hajj, do not think that the remembrance of Allah has ended. Listen to what Allah says:

So when you have accomplished your Manasik (i.e. the rites of Hajj) remember Allah as you remember your forefathers or with far more remembrance.
[Noble Quran 2:200]


Special Note: If you go to Medina then the objective of your visit should be according to the Sunnah and not Bid'ah. Your intention is to set on a journey to visit the Prophet's mosque and not his grave. When you reach the mosque and your pray upon entering then you may go to the grave and say, "As-salamu 'alayka ayyuhan-nabiyy." The position of the scholars regarding visiting the gravesites by women can be summarized as follows:

disliked but not unlawful

Allowable, if done infrequently. If a woman is known as being unable to behave herself within the limits of Shari'ah at the gravesite, then she should be prevented from visiting the graves

forbidden

A grave sin

Many scholars state that women visiting the Prophet's mosque may pronounce the salaam upon the Prophet (peace be upon him) away from the gravesite since it is confirmed by many Ahadith that the salaam is related to the Prophet (peace be upon him) wherever the person may be. The Prophet (peace be upon him) is in a state of barzakh (as state of existence that begins with death and lasts until the Day of Resurrection,) the nature of which is only known to Allah, Most High.
[Ash-Sharh-ul-Mumti' V5. pp. 475 -478]


The same salaam is also mentioned when you pass by Abu Bakr and 'Umar without innovations like:

Visiting the grave of the Prophet (peace be upon him) before praying in the mosque.

Making Du'a facing the grave

Seeking nearness to Allah by means of the Prophet (peace be upon him). This is a prohibited form of Tawassul. (method of communicating or getting close to Allah)

Seeking intercession from the Prophet (peace be upon him).

Placing the hands upon the grills around the room containing the Prophet's grave to seek blessings, etc."' (Refer to Sh. Al-Albani's book Manasik al-Hajj wal 'Umrah for more details.

Remember the Prophet's (peace be upon him) sayings:

"Do not make my grave an Eid (place of celebration)"
[Abu Dawud, Ahmed]


"May Allah's curse be on the Jews and the Christian for taking the graves of their Prophets as places of worship"
[Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi, An-Nasa'i, Ibn Majah]


"Those before you took the graves of their Prophets as places of worship. Do not take graves as places of worship for verily I forbid you to do so."
[Muslim]


The journey is not meant to gain any material reward. It is a selfless sacrifice solely for Allah, Most Majestic. It demands true love and fear of Him. It should be performed with full consciousness of one's heart, with full humility and submission to Allah. It should not be thought of as a tourist-type excursion or be performed as mere physical rites. It develops sincerity, piety, humility, self-control, sacrifice, and true knowledge of the meaning of submission and obedience to Allah, Most High. It helps the pilgrim to be a better person who is devoted to Allah in every aspect of his life.

The Inner Dimensions of Hajj
Abul Ala Maududi

Nature of journey for Hajj

The people of the world are usually aware of two kinds of journey.

One journey is that which is made to earn livelihood. The second one is that which is undertaken for pleasure and sight-seeing.

In both [of] these journeys, a man is impelled to go abroad by his need and desire. He leaves home for a purpose of his own, he spends money or time for his own requirements, therefore, no question of sacrifice arises in such a journey.

But the position of this particular journey which is called Hajj is quite different from that of other journeys.

This journey is not meant to gain any personal end or any desire of Nafs. It is intended solely for Allah, and for fulfillment of the duty prescribed by Allah.

No person can prepare himself to undertake this journey until and unless he has love of Allah in his heart as well as fear of Him, and feels strongly that the Fard (obligation) ordained by Allah is incumbent on him.

Therefore, whosoever sets out for Hajj parting from his family and relatives for a long period, allowing his business to suffer, spending money and bearing the rigors of the travel, he furnishes by his act of devotion a proof of the fact that there is in his heart fear of God and love for Him as also a sense of duty.

[It also indicates] that he possesses the strength to leave his home, when called upon to do so, for the cause of God, and that he can face hardships and willingly sacrifice his wealth and comfort for the pleasure of God.

Inclination towards virtue and piety

When the pilgrim gets ready for the journey with this holy intention, his disposition assumes a different color.

His heart, which is aflame with exuberance of the love of God and which is pulsating with a longing to visit His House, starts harboring only virtuous thoughts.

He does penance for past sins, seeks forgiveness from people whom he might have wronged, tries to render his due to others where necessary so as not to go to God's court trammeled with the unfulfilled rights of his fellow beings, shuns vice and develops fondness for virtue.

Then, as he steps out to begin the journey, the more he proceeds toward the House of God, the more keen he becomes to do good deeds. He is careful to see that nobody is harmed by him, while he tries to render whatever service or help he can to others.

His own nature desists from abuse, indecency, dishonesty, squabbles and bickerings because he is proceeding on the path of God.

A man may be making [a] journey towards the Divine Haram and yet indulging in bad habits? How can such a shameless thing be possible [for] anybody?

Thus the entire journey of his constitutes a complete ‘Ibadah.

Oppression and vice can find no place in contrast to all other types of journey. This is the one which continuously keeps on purifying man's Nafs. It is like a great reformatory course to be compulsorily gone through by every Muslim who sets out to perform Hajj.

Blessings and effects of Hajj

From all the details you have heard you can judge that during the period of two to three months, from the time of deciding and preparing for Hajj to the time of returning home, what great effects are produced in the heart and mind of man!

The process entails sacrifice of time, sacrifice of money, sacrifice of comfort, sacrifice of several worldly relations and sacrifice of many corporeal desires and pleasures.

And all this simply for the sake of Allah, with no selfish end.

Then, together with piety and virtuousness, the incessant remembrance of God and the longing and love of Him pervading the mind of the pilgrim, all leave a firm impression on his mind which lasts for years to come.

[On] reaching this sacred land he witnesses at every step the relics of those who sacrificed everything [of] theirs in servitude and obedience to Allah.

They fought against the pagan Arabs, suffered tortures, became migrants, suffered unbearable hardships, but ultimately did raise aloft the Word of God and did not rest content till they subdued every such false power which wanted man to become subservient to other entities than Allah.

A lesson in courage and determination, which a devotee of God can draw from these clear signs and sacred relics, can hardly be available from any other source.

If the attachment developed with his focal point of Deen (religion) through the circumambulation of [the] Ka'bah [and] the rehearsal of a Mujahid's life [through] the rites (Manasik) of Hajj (such as running about, and repeated departures and halts) are combined with Salah, fasting and Zakah, and they are all seen conjointly, you will realize that these processes constitute a training or some big task which Islam wants Muslims to execute.

For this reason, Hajj has been made compulsory for those who are solvent enough and are capable to undertake the journey [to and from the] Ka'bah so that, as far as possible, Muslims in the largest possible number remain equipped in every period after having fully gone through this training.

Hajj: a collective ‘Ibadah

[You] will be unable to appreciate fully the benefits of Hajj unless you keep in view the fact that each and every Muslim does not perform Hajj individually but that only one single period has been fixed for Hajj for the Muslims of the whole world, and, therefore, [hundreds of thousands] of Muslims jointly perform it.

What I have stated before has only brought home to you the effect produced by this ‘Ibadah on every Hajji individually.

Now I shall explain to you[...] how these benefits have been enhanced 100,000-fold by appointing one single period of Hajj for the entire world.

The excellence of Islam lies in this very fact that by one stroke it achieves not only two but 1,000 purposes.

The advantages of offering Salah singly are by no means small but by making it conditional with congregation, enforcing the system of Imamat in Salah and by enlarging the congregations of the Friday and Eidain [the two Eid] prayers, its benefits have been increased to a limitless extent.

The observance of fasting separately by each person is also a very big source of reformation and training but by appointing only one month of Ramadan for all Muslims, these benefits have been increased so much that they cannot be counted.

Zakah too has many advantages even if dispensed individually. But with the establishment of Bait-ul-mal (Public Exchequer of the Islamic State) its usefulness has been increased to such a great extent that you cannot estimate it till such time as an Islamic government is formed and you witness with your eyes how much goodness and plentifulness result from collecting the Zakah of all Muslims at one place and distributing it among the deserving persons in organized form.

Similar is the case of Hajj. If every [person] were to perform Hajj singly, even then it will bring about a big revolution in his life but by formulating the rules for all the Muslims of the world to perform it together at one time, its benefits have been increased to a limitless degree.

Growth of piety and virtuousness

When every intending Hajji [decides] to perform Hajj and immediately with this intent the virtues of fear of God, piety, penance, Istighfar (seeking forgiveness from God) and good morals begin to cast their influence on him; [when] he starts [saying] farewell [to] his relatives, friends, professional and other associates; and [when he] settles all his affairs as if he is no longer the same man as before (his mind is now pure and clean because of the newly-kindled spark of love of God), you can imagine the effect of the changed condition of the Hajji on so many people around [him].

And if every year in each of the different parts of the world 100,000 Hajjis at an average get prepared for Hajj in this manner, their influence will improve the moral state of a vast number of people.

Then the hearts of [a] large number of people [will be] warmed at places through which the Hajjis' caravans pass, by seeing them, meeting them and by hearing from them the [sound] of Labbayk, Labbayk.

There will be many whose attention will be diverted towards Allah and Allah's House, and the eagerness for Hajj will create a stir in their slumbering souls.

And when these people, filled with the thrill of Hajj, return from the Center of their Deen to their cities and towns spread over all parts of the world and [are] met by numerous persons, then this [interchange] and the accounts related by the former of their Hajj experience enliven religious sentiments among countless circles.