Category Archives: Hajj

Yawm At-Tarwiyah and Yawm Al-Arafah

Go on ahead, open any Hijri Calendar, and look at the label if tagged for 8th Dhul Hijjah. In several calendars 8th Dhul Hijjah is tagged as the beginning of Hajj. Now, this may appear confusing to the masses who consider 1st of Dhul Hijjah as the beginning of Hajj. Nevertheless, it should be understood that the actual rites of hajj begins from the 8th day also dubbed as Yawm At- Tarwiyah

In times of old, the 8th day Of Dhul Hijjah was the day people would quench their thirst with water in preparation for Arafah as there was no water there at that time, hence the nomenclature Yawm At- Tarwiyah.

The rituals of the eighth day:

  • The pilgrim performing Hajj Tamattu’ bathes and then enters the state of Ihraam for Hajj saying, “Labbayka Allaahumma Hajjan” (I am here at your service O Allaah for Hajj) and follows all the steps for assuming Ihraam as explained in the article “Ihram”
  • A pilgrim performing Tamattu’ may assume Ihraam from the place where he stays, whether in Makkah or any place outside Makkah, but he should not perform Tawaf after assuming Ihraam for Hajj (as it has been already performed during Ihraam for Umrah).
  • As for the ones performing Hajj Ifraad or Qiraan they remain upon their Ihraam if they had assumed it before the 8th
  • Once a pilgrim assumes Ihraam for Hajj, he should then preoccupy himself with chanting talbiyah and continually repeating it every now and then, raising his voice with it until he stones Jamratul- Aqabah on the Day of the Feast of Sacrifice (on the tenth of Dhul-Hijjah).
  • On this day (8th day of Dhul Hijjah) the pilgrims should head for Mina
  • The optimum time for moving is after the sun has reached its meridian.
  • Then, they perform the Zuhr (Noon) Prayer there, at Mina, staying there until they perform the rest of the five daily prayers including the Fajr (Dawn) Prayer of the following day (the ninth of Dhul Hijjah). The pilgrims shorten the prayers but do not join them. Jâbir (may Allaah be pleased with him) narrated:

‘… The Prophet (Peace and Blessings Of Allaah Be Upon Him) rode his mount (heading for Mina) and performed there the Zuhr, the Asr (Afternoon), the Maghrib (Sunset), the Isha (Night), and the Fajr (Dawn) Prayers. Then, he (Peace and Blessings of Allaah Be upon Him) stayed there for a while until the sun rose.”

With this we conclude the rituals of the day of Tarwiyah

After sunrise the next day, the 9th Dhul-Hijjah, the pilgrim leaves Mina and proceeds to the large area known as Arafah whilst continually reciting the Talbiyah.

Staying at Arafah is one of the obligatory fundamental rituals of Hajj, and ¡t is the most important and the greatest one as well for the Prophet (Peace and Blessings of Allaah Be upon Him) said:

Hajj is Arafah (i.e. staying at Arafah is the most important ritual of Hajj).

Dear readers, you have exerted effort to reach Arafah and it has now neared. Doesn’t it require some special preparation?

These are some ways to prepare for it; so let’s start with our check list!!

I do recommend you to read http://aateam.org/blog/the-day-of-arafah/ to enlighten yourself about this auspicious day.

Now to the rulings and rituals of this day:

Rituals of the day of Arafah

  1. On the ninth of Dhul-Hijjah and after sunrise, a pilgrim proceeds to Arafah;
    The whole area of Arafah is a standing place except for the valley called Batn ‘Uranah. Thus, it is sufficient for a pilgrim to stand anywhere on that day within the boundaries of Arafah, excluding the place pointed out by the Prophet (Peace and Blessings of Allaah be Upon Him), namely Batn ‘Uranah.
    The boundaries of Arafah are clearly distinguished by means of signs, so standing anywhere within these boundaries will be regarded as standing at Arafah. Still, a pilgrim has to pay attention to these signs in order not to stand outside Arafah.
  2. If possible, he stops at Masjid Namirah (some part of the masjid namirah lies within the arafah whereas a part of it lies outside the arafah, so make sure of where you stand after you finish your prayer) until the time of Zuhr and listens to the Sermon that is delivered there if he can do so. If he cannot do it, it does not matter because staying in Namirah is Sunnah but it is not obligatory
  3. When the sun passes its meridian, a pilgrim performs the Zuhr (Noon) and the Asr (Afternoon) Prayers, shortening and combining them at the due time of the Zuhr Prayer (i.e. performing each as two rak’ahs instead of four) with one prayer call (adhan) and two immediate prayer calls (iqamahs).
    And he who is not able to pray along with the Imaam, then he prays in the same way on his own, or with those in a similar situation around him.
    If a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.

    We should know that a pilgrim shortens every four-rak’ah prayer (i.e. performs it as two rak‘ahs) at Arafah, Muzdalifah, and Mina. However, at Arafah and Muzdalifah the prayers are to be shortened and combined whereas they are only shortened at Mina, i.e. performing each prayer at its due time for there is no need for combining them at Mina.

  4. After praying, the pilgrim should spend the rest of the day remembering, invoking, glorifying, and praising Allaah, seeking His forgiveness, and so on and so forth. If he is able to, he stands upon the rocks beneath the Mountain on which the Prophet stood and if not then all of Arafah is a place of standing, and supplication. In other words, a pilgrim does not have to go to this Mountain, or to watch it, or even to face it, while performing such supplications, standing anywhere at Arafah while facing the direction of the Kabah is sufficient.]
  5. A pilgrim should spare no effort supplicating Allaah and turning to Him in repentance on such a glorious day, whether he is walking, sitting, riding, standing, or even lying down.
  6. He should also choose the most comprehensive supplications that were reported to have been observed by the Prophet (peace and blessings of Allaah be upon him), for he (peace and blessings of Allaah be upon him) said:

The best supplication is the one on the Day of Arafah, and the best thing which I and the prophets before me have said is:
There is no deity but Allaah Alone, Who has no partner. To Him belongs dominion, and to Him belongs (all) praise, and He is over all things Omnipotent.

لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

  1. A pilgrim keeps supplicating to Allaah at Arafah until sunset.
    It is impermissible to leave before sunset, and if a pilgrim does, he must go back soon before sunset, to witness it there.
    However, if a pilgrim leaves Arafah before sunset and does not go back, he is then obliged to slaughter a sheep of Hajj (or to get one seventh of a camel or a cow) and divide ¡t among the poor residents of the Sanctuary of Makkah in expiation for missing an obligatory ritual of Hajj.
  2. The Day of Arafah starts from the noon of the ninth of Dhul-Hijjah until the dawn of the tenth of Dhul-Hijjah (the Day of the Feast of Sacrifice) according to the sound opinion in this regard. As for a pilgrim who is present at Arafah at daytime, he is obliged to stay there until sunset as we previously said. But if someone arrives at Arafah at night, it is sufficient for him to stay there for any length of time, even if for only one moment, as the Prophet (Peace and Blessings of Allaah be Upon Him) said:

“If anyone gets (i.e. stays at) Arafah before the dawn (of the tenth of Dhul-Hijjah) breaks, then he has performed Hajj.”

  1. Ibn Al-Qayyim, may Allaah have mercy on him, said: “It was the Prophet’s way to eat (not fast) on the day of Arafah at Arafah due to the Hadith narrated by Um Al-Fadl:

The people doubted whether Allah’s Messenger (Peace and Blessings of Allaah be Upon Him) was fasting or the Day of `Arafat or not. So I sent a cup containing milk to him and he drank it.

Ataa’, (may Allaah have mercy on him), said: The one who eats (doesn’t fast) on the day of Arafah in order to strengthen himself to invoke Allaah will have the same reward as the one who fasts

Dear readers before I conclude do remember the Prophetic saying:

“There is no day on which Allah, the Mighty and Sublime, frees more of his slaves, male and female, from the fire, Fire than the day of Arafah, and He verily draws near then boasts of them before the angels, saying: ‘What do these people want?’

So, take advantage of this time. Cleanse your mind of distractions and plead to Allaah that you may avail the time of this day, this day truly brings justice to the phrase “golden opportunity”

And remember to be humble, show insufficiency and dependence on Allaah, remember how humble the Prophets were and invoke from your heart with sincerity to your Rabb

How to Perform Umrah

So dear readers, we are back again, now after reading the previous article, let us now continue on this journey to enlighten ourselves about Hajj In Sha Allah

Now if you haven’t read the previous article, I would strongly recommend you to do so, as the first step of Umrah (which we shall cover currently) is Ihram, explained in the previous article.

Umrah consists of ihraam, tawaf, saa’i and shaving the head or cutting the hair.

To understand the steps of Umrah, let us commence by first understanding the different types of Tawaf.

1. Tawaf

1. Types of circumambulation:

2. Conditions for the validity of Tawaf

Now most of the acts of worship have conditions, so let’s see what conditions of Tawaf are,

There are thirteen conditions for the validity of Tawaf (circumambulation) as follows:

3. Steps of performing Tawaf

It is preferred to do Ghusl when entering Makkah

When the pilgrim approaches Makkah, he should do ghusl before entering, if possible, because the Prophet (peace and blessings of Allaah be upon him) did ghusl when he entered Makkah. [Narrated by Muslim, 1259.]

1. When he enters al-Masjid al-Haraam he should do so with his right foot first, and say:

“Bismillaah wa’l-salaatu wa’l-salaam ‘ala Rasool-Allaah A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa bi sultaanih il-‘qadeem min al-Shaytaan il-rajeem Allaahumma aftah li abwaab rahmatika.

(In the name of Allaah, and blessings and peace be upon the Messenger of Allaah. I seek refuge with Allaah the Almighty and in His noble Countenance and His eternal power from the accursed Satan O Allaah open to me the gates of Your mercy.)

2. Then he should go to the Black Stone in order to start Tawaf.

3. He should touch the Stone with his right hand and kiss it; if he cannot kiss it then he should touch it with his right hand and kiss his hand. If he cannot touch it with his hand then he should face the Stone and point to it with his right hand and say “Allaahu Akbar”, but he should not kiss his hand.

There is great virtue for touching the Black stone.

 

It is better not to crowd around and cause annoyance to people or be annoyed by them, because of the hadeeth in which the Prophet (peace and blessings of Allah be upon him) said to Umar: “O Umar, you are a strong man, do not crowd around the Stone and disturb the weak. If you find space, then touch it, otherwise just face it and say ‘Allaahu Akbar.’” [Narrated by Ahmad, 191; classed as qawiy by al-Albaani in Risaalat Manaasik al-Hajj wa’l-‘Umrah, p. 21.]

4. Then he should move towards the right, with the Ka’bah on his left.

5. When he reaches the Yemeni Corner (al-Rukn al-Yamaani, which is the third corner after the Black Stone) he should touch it with his right hand, without kissing his hand or saying “Allaahu Akbar”. If he cannot touch it then he should move on, and not crowd around it.

6. Between the Yemeni Corner and the Black Stone he should say:

اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

“Allahumma Rabbanaa aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qinna ‘adhaab al-Naar

O Allah! Our Lord! Give us in this world that, which is good and in the Hereafter that, which is good and save us from the torment of the Fire.”

[Sahih Bukhari Vol. 6, Book 60, Hadith 47]

7. Every time he passes the Black Stone he should face it and say ‘Allaahu Akbar’, and in the rest of his Tawaf he should recite whatever he likes of dhikr, du’aa’ and Qur’an, because Tawaf around the Ka’bah has been established for the remembrance of Allaah.

In Tawaf men should do two things:

A – Uncovering the right shoulder (idtibaa’) from the beginning of tawaf until the end. This is done by placing the middle of the rida’ (upper garment) beneath the right armpit and the ends of the rida’ over the left shoulder. When the

pilgrim finishes tawaf, he should put his rida’ back as it was before tawaf, because the time for wearing it with one shoulder uncovered is only in tawaf.

B – Raml in the first three circuits only. Raml means walking quickly with short steps. In the last four circuits there is no raml, rather the pilgrim should walk normally.

8. When the pilgrim has completed seven circuits of tawaf, he should cover his right shoulder and then go to the Station of Ibraheem (Maqaam Ibraheem) and recite the:

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ

“And take you (people) the Maqaam (place) of Ibraheem (Abraham) [or the stone on which Ibraheem (Abraham) stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. two Rak‘at after the Tawaf of the Ka‘bah at Makkah),” [al-Baqarah 2:125]

9. Then he should pray two rak’ahs behind the Station; in the first rak’ah after reciting al-Faatihah he should recite Soorat al-Kaafiroon; (109) and in the second, Soorat al-Ikhlaas; (112).

10. Then when he has finished this prayer he should go to the Black Stone and touch it if he can. It is prescribed at this point to touch it only; if he cannot do that then he should go away and not point to it.

Afterwards, a pilgrim should head towards As-Safa to perform saa’i (going between As-Safa and Al-Marwah).

2. Saa’i

For a pilgrim performing Hajj Tamatuu’- A pilgrim wears Ihram for Umrah only during the months of Hajj, which means when a pilgrim reaches Makkah, he/she makes Tawaf and Saa’i for Umrah.

For a pilgrim performing Hajj Qiraan or Ifraad he performs Tawaf for his arrival and Saa’i for Hajj When he reaches Makkah, It is permissible for him to postpone his Saa’i for Hajj until after his Tawaf for Hajj.

1. Conditions of the validity of Saa’i:

2. Steps of performing Saa’i

1. He should go out to the Mas’aa (place for saa’i) and when he comes near to al-Safa’ he should face the Ka’bah and recite (interpretation of the meaning):

إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ

“Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah” [al-Baqarah 2:158]

2. And he should say:

“Abda’u bima bada’a Allaah bihi (We start with that with which Allaah started).”

3. Then he should climb al-Safa until he can see the Ka’bah, then he should face it and say thrice:

There is no true God but Allah, Allah is the Greatest

4. Then he should raise his hands and praise Allah, and make du’aa’ as he wishes. The Prophet (peace and blessings of Allah be upon him) used to say:

“Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk, wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadeer. Laa ilaaha ill-Allaah wahdah, anjaza wa’dah, wa nasara ‘abdah, wa hazamaa al-ahzaaba wahdah

(There is no god but Allah alone, with no partner or associate; His is the Dominion, all praise is due to Him, and He is able to do all things. There is no god but Allah alone; he fulfilled His promise, granted victory to His slave, and defeated the confederates alone). [” Narrated by Muslim, 1218.]

5. He should repeat that three times, and make du’aa’ in between. He should recite this dhikr then make du’aa’, then recite it again and make du’aa’, and recite it a third time, then come down to al-Marwah.

6. When he reaches the green marker he should run as quickly as he can without disturbing anyone, because it was proven that the Prophet (peace and blessings of Allah be upon him) did saa’i between al-Safa and al-Marwah, and he said,

“The river bed is not crossed except with vigor.”

[Narrated by Ibn Maajah and classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 2419.]

The river bed [it was a dried river bed in the time of the Prophet (peace and blessings of Allah be upon him)] is the area between the two green markers that stand there now.

7. When he reaches the second green marker, he should walk normally until he reaches al-Marwah.

8. He should climb up it and turn to face the qiblah, and raise his hands and say what he had said at al-Safa. However, he doesn’t repeat the ayat as it is said only at Safa in the first round.

9. Then he should come down from al-Marwah and head for al-Safa, walking in the place of walking and running in the place of running.

10. When he reaches al-Safa he should do what he did the first time, and the same when he goes back to al-Marwah, until he has completed seven circuits; going from al-Safa’ to al-Marwah is one circuit, and coming back from al-Marwah to al-Safa is another circuit.

11. During his saa’i he can say whatever he likes or dhikr and du’aa’, and recite Qur’an. There is no specific supplication for Saa’i, except for what has been reported about making Takbeer and Tahleel on the mounts of Safa and Marwah.

3 – Shaving the head or cutting the hair

· When he has completed seven circuits (of saa’i) he should shave his head if he is a man, or cut some of his hair. If he shaves his head he must shave his entire head, and if he cuts his hair he must cut from all over his head. Shaving is better than cutting because the Prophet (peace and blessings of Allaah be upon him) made du’aa’ three times for those who shaved their heads and once for those who cut their hair. [Narrated by Muslim, 1303.]

· Women should cut the length of a fingertip from their hair.

However, those pilgrims who are performing Qiraan and Ifraad maintain their Ihram and do not shave or cut their hair after the Saa’I performed after Tawaf Al-Qudoom, he remains in Ihram till after he stones Jamrah Al-Aqaba on the Eid day

With these actions, the Umrah is complete.

Some rulings related to Circumambulation:

1. A person can pray the two Rak’ahs of circumambulation anywhere in the Sacred Mosque.

2. In occasions with a lot of rush, one can join in with the crowd, (the centripetal flow) and reach the corner of the black stone from where he should commence the Tawaf. Ensure that you don’t commence the Tawaf a step behind or after the Black stone

3. It is fine to circumambulate in the hallway and all the floors as long as you are inside the Sacred Mosque. However, the closer you are to the Ka’bah the better

4. The one who has trouble performing circumambulation due to illness, fatigue or the intensity of the crowds can circumambulate by being carried by someone or in a wheelchair. You cannot appoint someone to perform circumambulation on behalf of you.

5. If a woman prevents or stops menstruation by taking pills and is completely dry, then her circumambulation is valid after bathing.

6. When the Iqamah for prayer is heard the person should pray with the people, and then complete his circumambulation from where he stopped.

7. If a person has doubt concerning the number of rounds he has performed, he should base on certainty which is the lowest number. However, if he doubts after leaving the circumambulation or the Saa’i

there is no significance in it and he should continue on with whatever he was doing.

8. One should ensure that they circumambulate around the Ka’bah and that they shouldn’t enter into the Hijr whilst circumambulating, as it is considered to be a part of the Ka’bah.

9. If unable to touch the black stone, one is recommended to raise his RIGHT HAND and say Allahu Akbar. The person should not raise both his hands in this situation

10. Some people hug the Ka’bah, wipe their clothes on it, try to take pieces of it etc. These acts aren’t justified by the Sunnah in any way. On the contrary such acts may spoil their Hajj. One should keep in mind the hadith :

When Umar (may Allaah be pleased with him), approached the Black Stone he would say: “No doubt, I know that you are a stone and can neither harm anyone nor benefit anyone. And had I not seen Allaah’s Messenger, (Peace and blessings of Allaah be upon him) kissing you I would not have kissed you.” [Bukhari and Muslim]

11. There are no specific du‘aa’s for each circuit of tawaaf, with the exception of the dua mentioned above) said at Rukum Al- Yamani.

Hence one should beware of these booklets that many pilgrims carry, in which there is a specific du‘aa’ for each circuit. This is an innovation that was not narrated from the Messenger of Allah (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said:

“Every innovation is a going astray.” [Narrated by Muslim.]

12. Revealing the right shoulder (Idhtibaa’) is done for the circumambulation. The shoulders should then be covered whilst praying and for Saa’i

Some rulings regarding Saa’i:

1. The verse (interpretation of the meaning): “Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allaah” [Al-Baqarah 2:158] should be recited by the pilgrim who wants to perform saa’i when he approaches al-Safa at the beginning of saa’i only. It is not mustahabb to repeat it every time he approaches al-Safa and al-Marwah, as some people do.

2. The one performing Hajj At-Tamattu’ should not perform Saa’i of Hajj before ‘Arafah. As for the ones performing Ifraad and Qiraan, they can perform Saa’i after the circumambulation of arrival.

3. Ablution (purity) is not required to perform Saa’I, although we should always try to remain pure whilst performing such noble deeds

4. It is recommended for men to hurry between the two green signs.

5. It is obligatory to cross the distance between the two mounts during Saa’i, but it is not obligatory to climb the mountain. It suffices to reach the balcony on the second floor of the Mass’aa and its roof without going all the way around it.

6. There is no need to raise the hand and signal the Ka’bah from the Mounts of As-Safa and Al- Marwah. (This practice is restricted only during Tawaf wherein we signal to the black stone when we can’t touch it)

We ask Allah to help us to do righteous deeds, and to accept them from us, for He is Ever Near and responds to our prayers.

The Black Stone

As thousands, nay millions, of muslims flock to perform Hajj, they will form queues to touch the black stone and fight to kiss it. But what is the black stone? And what is its significance in Islam?

The black stone was sent down from paradise, as we learn from the hadith narrated by Ibn Abbas that The Messenger of Allah (peace and blessings of Allaah be upon him) said: “The Black Stone came down from Paradise.”

(Narrated by al-Tirmidhi, 877; al-Nasaa’i, 2935. The hadeeth was classed as saheeh by al-Tirmidhi)

“When the Black Stone came down from Paradise, it was whiter than milk, but the sins of the sons of Adam made it black.”

(Narrated by al-Tirmidhi, 877; Ahmad, 2792. Classed as saheeh by Ibn Khuzaymah, 4/219. Al-Haafiz ibn Hajar classed it as qawiy (strong) in Fath al-Baari, 3/462).

This hadith means that the sins of those who touched the stone, caused it to turn black.

Al-Haafiz ibn Hajar said: “Some heretics tried to criticize this hadeeth by saying: How come the sins of the mushrikeen turned it black and the worship of the people of Tawheed did not make it white? I answer by quoting what Ibn Qutaybah said: If Allah had willed, that would have happened. But Allah has caused it to be the case that black usually changes other colours and its not itself changed, which is the opposite to what happens with white.”

Al-Muhibb al-Tabari said: The fact that it is black is a lesson for those who have insight. If sins can have this effect on an inanimate rock, then the effect they have on the heart is greater. (Fath al-Baari, 3/463)

Subhanallah! Imagine if sins can have such an adverse effect on a rock, then what about our hearts?!

This reminds me of another hadith, in which the Messenger ﷺ mentions the effects of sins on the heart;

It was narrated from Abu Hurayrah that the Messenger of Allah (ﷺ) said: “When the believer commits sin, a black spot appears on his heart. If he repents and gives up that sin and seeks forgiveness, his heart will be polished. But if (the sin) increases, (the black spot) increases. That is the Ran that Allah mentions in His Book: “Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.” [83:14] (Ibn Majah, Hasan)

So, let us use these upcoming blessed days to clean and polish our hearts. Let us seek the forgiveness of Allah and utilise our time in His remembrance. May Allah purify our hearts.

Back to the subject of the black stone…

Did you know that the black stone will speak on the day of judgement and testify?

It was narrated that Ibn ‘Abbaas said: The Messenger of Allah (peace and blessings of Allah be upon him) said concerning the Stone: “By Allah, Allah will bring it forth on the Day of Resurrection, and it will have two eyes with which it will see and a tongue with which it will speak, and it will testify in favour of those who touched it in sincerity.”

(Tirmidhi, 961; Ibn Maajah, 2944, hasan by al-Tirmidhi, and as qawiy by al-Haafiz ibn Hajar in Fath al-Baari, 3/462)

So how should muslims performing hajj or umrah deal with the black stone?

It was narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings of Allah be upon him) came to Makkah, he came to the Black Stone and touched it, then he walked to the right of it and ran three times and walked four times [around the Ka’bah].  (Muslim)

Hence touching the black stone is to be done before performing tawaf.

It is also encouraged to kiss for the Prophet was seen doing so.

It was narrated that ‘Umar (may Allah be pleased with him) came to the Black Stone and kissed it, then he said: “I know that you are only a stone which can neither bring benefit nor cause harm. Were it not that I had seen the Prophet (peace and blessings of Allah be upon him) kiss you, I would not have kissed you.”  (Bukhari and Muslim)

However, one should know that it is merely a stone, and has no ability or power in of itself. It cannot cause harm nor bring benefit. Many a times, people become extreme in kissing it, they rub their faces into it, rub their clothes, and if they could, would probably try and take a piece home with them! We should beware of exaggerating, and know that benefit and harm are in Hands of Allah.

Nonetheless, touching the stone is a means of expiation,

It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Touching them both [the Black Stone and al-Rukn al-Yamani] is an expiation for sins.”

(Narrated by al-Tirmidhi, 959. This hadeeth was classed as hasan by al-Tirmidhi and as saheeh by al-Haakim (1/664). Al-Dhahabi agreed with him).

If one is unable to reach it due to the crowds or some other reason, then he should touch it with something else and kiss that object. And if he is unable to do that then he should point towards it and say Allahu-Akbar, as these were all reported from the Prophet.

When one goes to kiss it or touch one should maintain Islamic etiquettes, and should not cause annoyance to others. Pushing, shoving are all too common in Hajj crowds, and we should aim to change this, and be better than that. Islam teaches us good manners, and we should uphold these mannerisms when we are the holiest site, performing such honourable rituals, otherwise we only incur sin upon ourselves. Pushing and shoving in crowds are often the reason for unnecessary injury, and at times even death or stampedes. Many a times women also get caught up in the crowds, hence we should be aware, and maintain cautiousness even in these difficult trying circumstances.

Ihram

Although clichéd, it truly is the best way to begin with…So here we go:

As we have studied in the article titled “Components of Hajj” we know that Ihram is the first pillar of Hajj, therefore common sense dictates us to realize that our first step for performing Hajj would be to assume Ihram.

In the previous article, we already discussed the sites wherein Ihram has to be assumed from, so In Sha Allah in this article we shall see how is Ihram assumed.

Now, most probably, most of you may already know how to do this, but I still urge you to continue reading, not only because I want you to read this article, written by yours truly, but also, maybe just maybe, you may come across something that you weren’t aware of, and reading an Islamic article is always beneficial. Think about the 101 times you spent reading the lamest jokes ever witnessed on planet Earth! Remember reading this with the correct intention will enable you to get ajar In Sha Allah.

Now, enough with the lecturing and now to the topic of interest:

When we think about Ihram, the first picture that floods our minds are that of white unstitched clothes (something which I used to unfortunately think of as large towels when I was young…) However, ihram does not mean donning on unstitched white clothes, rather this is one of the actions that one does to assume Ihram. Ihram is the ritual consecration either during Hajj or Umrah and is defined as the “intention” to start the rites.

Ihram is derived from the Arabic word “haram,” which means “forbidden” or “prohibited.” Now I am certain we don’t need really need Mr. Sherlock Holmes to conjecture that it is so named because there are certain acts that are prohibited in the state of Ihram, although they are permissible when not in Ihram, we shall mention those actions in a while.

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ

“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. And whatever good you do – Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.” (Al-Baqarah, 2:197)

Now it is important to realize that there are certain pre-requisites for assuming Ihram. To illustrate this Shaykhul- Islam Ibn Taiymiyyah said:

A man is not considered in a state of Ihram once he intends, with his heart, to perform Hajj, for the intention is already in his heart since he has left his hometown (heading for Makkah). So there must be specific words or deeds through which he becomes in a state of Ihram.”

There are mainly 4 pre-requisites before assuming Ihram:

By fulfilling the aforesaid prerequisites, a pilgrim is thus prepared to be in a state of Ihram, but such acts themselves are not called Ihram as many people mistakenly believe. Thus, a pilgrim is not considered to be in a state of Ihram just by wearing the aforementioned clothing of Ihram without having the intention of starting performing the rites of Hajj or Umrah.

As for a female Muhrim, she may wear whatever cloth she likes black or any other color, so long as she avoids wanton display (tabarruj) or clothes of fame and vanity such as tight, see-through, short, thin or decorated clothes. Women must also be careful to avoid clothes that resemble the clothes of men or the kuffaar.
However, she isn’t permitted to wear a burqa (a veil that covers the face and has 2 eyeholes for vision). In this case, the lady covers her face with other things such as a khimar (shawl like clothing that covers the head and shoulders) and a gown.
Moreover the female Muhrim shouldn’t wear gloves

Narrated Aisha, Ummul Mu’minin: Riders would pass us when we accompanied the Messenger of Allah (Peace and Blessings of Allah be upon Him) while we were in the sacred state (wearing ihram). When they came by us, one of us would let down her outer garment from her head over her face, and when they had passed on, we would have uncover our faces.

A pilgrim is free to choose either of the 3 kinds of Ihram

Steps of Assuming Ihram:

  1. The intention:
    The intention for Ihram is made in the heart, and accompanied by the following wordings:

  • The one who is performing Hajj or Umrah on behalf of someone else should say: “Labbayka an Fulaan” (I am here at the service of so and so) and if he has forgotten their name, he can say “for the one who assigned me.”
  1. If one fears that he or she will not complete the Umrah or Hajj due to illness, he should say:

Allaahumma mahillee haithu habastanee.

O Allah, my place is wherever you prevent me.

  • The benefit of making this condition upon entering the state of Ihram is that if the person is unable to complete his Hajj then he can discontinue (leave the state of Ihram) and he does not have to expiate for it, there is no recommendatory sacrifice due upon him and there is no sin on him.
  • It is not lawful for the pilgrim to make a condition unless he fears that something will prevent him from completing the ritual
  • Making a condition is done when entering the state of Ihram and it must be uttered, as merely having the intention does not suffice.
  • It is not permissible to make the condition a long period after entering the state of Ihram.
  1. Then he should stand facing the Qiblah and say

اللَّهُمَّ حِجَّةٌ لاَ رِيَاءَ فِيهَا وَلاَ سُمْعَة ‏‏
“Allaahumma haadhihi hijjah laa riyaa’a fiha wa la sum’ah
(O Allah, this is a pilgrimage in which there is no showing off or seeking reputation).”

The Prophet (Peace and Blessings of Allah be upon Him), was reciting this: “O Allah make this Hajj one that has no show or fame.”

  1. Then he should chant the Talbiyah.
  • The virtue of saying the talbiyah is indeed great as we derive form the following hadith:

Sahl bin Sa’d narrated that: The Messenger of Allah said:
“There is no Muslim who says the Talbiyah except that – on his right and left, until the end of the land, from here to there – the rocks, or trees, or mud say the Talbiyah.”

It will be chanted by everything on his right and his left, especially when he ascends or descends somewhere

  • What the Talbiyah means is responding to Allah, may He be glorified and exalted, because the word “labbayk” means: I am responding to You. He should continue reciting the Talbiyah until he begins the tawaaf of umrah
  • And the one saying the Talbiyah is ORDERED to raise his voice with it, as the Prophet (Peace and Blessings of Allah be upon Him) said:

“Jibreel came to me and ordered me to order my companions and those with me to raise their voices with Talbiyah

A woman should recite in such a manner that those who are beside her can hear it, unless there is a man beside her who is not one of her mahrams, in which case she should recite it silently.

  • The muhrim (person who has entered Ihram) should recite the Talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin
  • The one performing Umrah should discontinue the Talbiyah when starting Tawaaf (circumambulating the Ka’bah) and the pilgrim should stop before throwing pebbles at Jamrat Al-‘Aqabah.

The Talbiyah is:

Labbaik allaahumma labbaik labbaika laa shareeka laka labbaik innal hamda wan ni’mata laka wal mulka laa shareeka laka

Here I am O Allah, here I am, there is no partner for You, here I am, Verily all praise is for You, and every bounty is from You, and all dominion is Yours – You have no partner.

And now finally to the last topic of this article. I am aware that this article was extremely long, but Ihram is a long topic, so please be patient and may Allah reward you in quest of knowledge.

The last thing that we shall be talking about are the acts that are forbidden in Ihram,

Abstaining from the actions that are unlawful during Ihram is a form of honoring Allah’s sacred ordinances, some of these include:

And with this we come to our long awaited conclusion

I applaud all those who have reached it till here and pray to Allah that he rewards you abundantly for your patience and earnestness.

Watch out for the next article in the Hajj series.

Meeqats of Hajj

As we all know and agree “there is a time and place for everything,” hence there are certain times for Hajj and certain sites for entering into Hajj.

In the previous article we have briefly outlined the steps of Hajj, in this and in the subsequent articles we shall go into depth and properly understand each step In Sha Allah.

Don’t worry, when I say depth I don’t mean a dive into the ocean, galore with is currents and tides, I shall to the best of my ability explain it in as a simplified a manner as possible In Sha Allah

The times specified for Hajj are: Shawwal, Dhul-Qa’dah and the first 10 days of Dhul-Hijjah.

The way for entering into Hajj is by assuming Ihram, now Ihram can’t be assumed just anywhere, there are specific places where Ihram can be assumed and these places are referred to as “Meeqats”

Now before a parasitic idea leads to a culmination of silly thoughts and you may start wondering why do such regulations exist and why can’t we assume Ihram just from anywhere, I will answer your question with a request.

Retrospection! I am going to ask you to “retrospect” on yourselves and pull from the well of your memories, your last recollection of a party or a marriage that you may have attended. Now I don’t really know about you, but back from where I am from, a marriage is celebrated nothing less than a banquet party to the imperial place of a King. Brand new clothes, oh! A shower is a must, and visits to beauty parlors more or less a necessity.

Just think of the extent to which we glorify such occasions and places, yet can there be any other place more glorified than the Ka’bah.

The House of Allah, being so glorified and honored by Allah, is fortified by Allah through Makkah and protected by the Sanctuary of Makkah, which in turn, is glorified by those Meeqats beyond which one cannot pass without being in a state of Ihram (when he wishes to perform Hajj and Umrah) as a sign of honor and glorification to the House of Allah.

Anyways, so that now we comprehend the reasons for the Meeqats, let us now finally promulgate the Meeqats

There are mainly 5 Meeqats for assuming Ihram

  1. Dhul-Hulayfah (now known as Abyar `Aly): It is the prescribed Meeqat for the people of Madinah and those who travel via the direction of Madinah.

 

  1. Al-Juhfah: It is the prescribed Meeqat for the people of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), Egypt, Morocco and those who travel via their route.
  2. Yalamlam (Al-Sa`diyyah): It is the prescribed Meeqat for the people of Yemen and those who travel via their route.

  1. Qarn Al-Manazil (Al-Sayl Al-Kabir): It is the prescribed Meeqat for the people of Najd and the people of east and those who travel via their route.

  1. Dhat `Irq: It is the prescribed Meeqat for the people of Iraq and those who travel via their route

 

  • Whoever passes by one of these meeqats, intending to do Hajj or Umrah has to enter Ihram from that point. If he lives within the boundary of the meeqats, then he should enter Ihram from where he is.
  • It is important to mention that Muslims are required to assume Ihram from the proper site for Ihram for them, not specifically from the mosques therein. Many pilgrims mistakenly believe that they have to assume Ihram from the mosques in the Meeqats, as a result, many pilgrims from both the gender, hurry to such mosques, overcrowding and jamming them, this is completely baseless. The pilgrim can assume Ihram wherever is appropriate for them in the sites of the Meeqats. It should be pointed out that those mosques were not built during the lifetime of the Prophet, and that when built wasn’t built for the purpose of assuming Ihram solely
  • The people of Makkah should enter Ihram for Hajj offered on its own or for Hajj and Umrah offered together (qiraan) from Makkah, and they do not have to go outside the Haram or to one of the other meeqaats mentioned
    In the case of Umrah offered on its own, the one who wants to enter Ihram and is already in Makkah or within the boundaries of the Haram has to go outside the Haram – to al-Tan’eem or elsewhere – and enter Ihram from there. This was the view of the majority of scholars.
  • Jeddah is not a meeqaat for Hajj or Umrah, except for its citizens and residents, and for those who come to it for a reason other than Hajj or Umrah, then decide to go for Hajj or Umrah.
  • If there is no meeqaat on a person’s route, he should enter Ihram when he comes in line with the nearest place to it, whether he is coming by land, by sea or by air

The evidence for entering Ihram from a point that is in line with the meeqaat is the report narrated by al-Bukhaari (1458) from Ibn ‘Umar (may Allah be pleased with him) who said:
When these two cities – meaning Kufa and Basrah – were conquered, they came to ‘Umar and said, “O Ameer al-Mu’mineen, the Messenger of Allah (peace and blessings of Allah be upon him) defined the meeqaat for the people of Najd as being Qarn, but it is out of our way, and if we want to go to Qarn it is too difficult for us.” He said, “Look for a place on your route that is in line with it,” and he defined Dhaat ‘Irq for them (as their meeqaat).

Look for a place that is in line with it” means find a place that is parallel with the meeqaat and make that your meeqaat.

  • Airplane passengers should enter Ihram when they come in line with the meeqaat or, to be on the safe side, before they reach it, so that they will not pass it before entering Ihram. Whoever enters Ihram after passing the meeqaat has to offer a sacrifice, and Allah knows best.
    It should be noted that it is not Sunnah to enter Ihram before reaching the meeqaat, because this is not what the Prophet (peace and blessings of Allah be upon him) did, and the best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him). But if a person is in a plane and cannot stop at the place that is in line with the meeqaat, then he may do what he thinks is more on the safe side so that he will not pass the meeqaat without being in Ihram.

However, the passengers should be prepared before getting on board the plane by ritual bathing and cleaning, afterwards when the plane reaches a place that is parallel to any of the aforesaid sites for Ihram, they should declare the intention of Ihram ad chant the talbiyah in the plane.

  • Whoever passes the meeqaat without entering Ihram has to go back and enter Ihram from that point.
    If he got off the plane in Jeddah, then he has to take a car to the meeqaat of the people of Najd and enter Ihram from there. If he enters Ihram from Jeddah and he is intending to do Hajj or Umrah, then he has to offer a sacrifice as expiation for passing the meeqaat (without entering Ihram).

Therefore, dear brothers and sisters, please take an interest and be careful regarding your Meeqats, when we are already spending time, effort and money on our pilgrimage, why not try to the best of our efforts to do it perfectly, many Hajjis who travel from aboard wrongly assume Jeddah to be their meeqats, but this is completely false.

It is necessary that we all be aware of the sites of Meeqats and indeed ignorance and mistakes made due to ignorance can be battled by knowledge, so therefore it is essential that seek proper and correct knowledge

In Sha Allah, in our next article we shall study how to assume Ihram

Note: Although the pictures placed in the article are those of the mosques in the meeqats, it is important to note that pilgrims aren’t supposed to assume Ihram from only these mosques as explained above

Also further clarity regarding the meeqat for the people of Makkah read for https://islamqa.info/en/32845

 

Components of Hajj

In this article we shall try to understand the pillars and obligatory actions of Hajj. In the subsequent articles we shall go into details regarding the actions performed on each day In Sha Allah.

The essential parts of Hajj are four, the obligatory actions are seven and everything other than the essential parts and obligatory actions is Sunnah.

The Pillars of Hajj are four: 

Before we commence with the obligatory actions of Hajj, I would like to briefly describe our movements and the places that we go to in accordance to the days.

The obligatory actions of Hajj are seven:

 

 

 

 

 

 

 

As we will learn in detail later on, Hajj is of 3 types, Tamattu’, Qiraan and Ifraad. If the pilgrim is doing tamattu‘ (‘umrah followed by Hajj, exiting ihram in between) or qiraan (‘umrah followed by Hajj without exiting ihram in between), then he must offer a sacrifice (by slaughtering a sheep), because Allah, may He be exalted, says (interpretation of the meaning):

“whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah)” [al-Baqarah 2:196].

The rest of the actions and words of Hajj are Sunnah, such as tawaaf al-qudoom, staying overnight in Mina the night before ‘Arafah, idtibaa‘ [uncovering the right shoulder from the beginning of tawaaf until the end, by placing the middle of the rida’ (upper garment) beneath the right armpit and the ends of the rida’ over the left shoulder], walking at a rapid pace [when doing so is recommended], kissing the Black Stone, reciting the adhkaar and du‘aa’s, and climbing as-Safa and al-Marwah.

The difference between an essential part, an obligatory action and a Sunnah action is that Hajj is not valid without an essential part, whereas if an obligatory act is omitted, Hajj is still valid, but the one who omits it must offer a compensatory sacrifice (a sheep), according to the majority of scholars. As for Sunnah actions, the one who omits them does not have to do anything.

In the next articles In Sha Allah we will go in details of the steps of Hajj

The Importance of Hajj

Characteristic of our species, Homo Sapiens, the importance of any subject holds great magnitude in our eyes, let us now then understand the importance and benefits of Hajj.

Before we enlighten ourselves with the benefits of performing Hajj, I would like to request you all to take a few minutes and introspect, introspect on your lives, however much old you are, think about what you have accomplished until now, whether you can guarantee even a single day in your entire life which you have spent without even a blob of sin and can affirm that you have spent the entire day with only productivity?

Such retrospection definitely give rise to one certain emotion in my heart, that of jealousy, envy towards a newborn, born with a clean slate, with a pure heart, without even a shed of sin scarring his life. Oh! What wouldn’t I do to be like that, to start a fresh, to start anew!

Praise Be To The Almighty, The Most Merciful, The Most Kind

Did you know that we demeritorious people stained by stains and stained repeatedly by sins have actually been  granted by our Lord, The Most Loving an opportunity to actually wipe off our slates clean, to spring back, to start a fresh

Hajj is that, which gives us this opportunity

Abu Huraira (Allah be pleased with him) reported Allah’s Messenger (ﷺ) as saying. He who came to this House (Ka’ba) (with the intention of performing Pilgrimage), and neither spoke indecently nor did he act wickedly would return (free from sin) as on the (very first day) his mother bore him.

Truly, we have to admit that this by far is one of the greatest rewards that we could ever hope to receive

Another hadith that shows the importance of Hajj is:

Narrated `Aisha: (The mother of the faithful believers) I said, “O Allah’s Messenger (ﷺ)! We consider Jihad as the best deed.” The Prophet (ﷺ) said, “The best Jihad (for women) is Hajj Mabrur.”

But Oh wait, dear readers, we aren’t done yet

Let me now tell you that Hajj also enables us to get the greatest of all rewards.

As Muslims our ultimate goal is Paradise, so know this, Hajj is our way to paradise

It was narrated from Abu Hurairah that the Prophet (ﷺ) said:

“From one ‘Umrah to another is an expiation for the sins that came in between them, and Hajj Mabrur (an accepted Hajj) brings no less a reward than Paradise.

Also Abdullah (bin Mas’ud) narrated that: 

The Messenger of Allah said: “Alternate between Hajj and Umrah; for those two remove poverty and sins just as the bellows removes filth from iron, gold, and silver – and there is no reward for Al-Hajj Al-Mabrur except for Paradise.”

What more could we even hope for, truly this ought to make us say Alhamdulillah from the very depths of our hearts

But Oh dear friends, do focus on the ahadith, all of them give emphasis on an accepted performance of Hajj, or Hajj Mabrur, please comprehend that by spending copious amounts of money so as to perform Hajj is not sufficient to attain Paradise, paradise cannot be bought, it has to be earned. An accepted performance of Hajj is that which is perfectly performed and is not tarnished with ill deeds. It is also maintained that an accepted Hajj is that which is worthy of being accepted by Allah, hence we need to make absolutely sure that the Hajj that we perform is definitely performed in the best way we can.

We need to give it our all, we need to put in our best, hence the purpose of this article series

Actions can be manifested by knowledge and knowledge has to be attained, so please look out for our next article whence we shall divulge on the pillars of Hajj and the obligatory actions of Hajj

Note: Please click on the ahadith to get its reference

Also please read on the same vein http://aateam.org/blog/our-salt-bags/

 

 

The Obligation of Hajj

When we are asked the meaning of Hajj, pilgrimage is usually the first word that pops up in our mind, but we need to recognize the difference between meanings/definitions and translations

Pilgrimage is the translation of Hajj in English, but Hajj in itself is defined as intention

Yes surprisingly enough Hajj also means intention, so the meaning of the words of Allah, the Most High in Surah Al’ Imran (97) is the intention to visit the House of Allah.

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

(Aal Imran, 3:97)

“In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds.”

It has been said that Hajj is an obligatory act but as a species who claim to have intelligence, we require proofs and evidences for any statement made, so here are the proofs that mandate Hajj obligatory:

1.

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ 

(Aal-Imran, 3:97)

In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ     

(Al-Baqarah, 2:196)

And perform properly (i.e. all the ceremonies according to the ways of the Prophet) The Hajj and ‘Umrah (i.e.the pilgrimage to Makkah)

  1. It was narrated from Ibn ‘Abbas that the Messenger of Allah stood up and said:

Allah, Most High, has decreed Hajj for you. Al-Aqra’ bin Habis At-Tamimi said: “Every year, O Messenger of Allah?” But he remained silent, then he said: “If I said yes, it would become obligatory, then you would not hear and obey. Rather it is just one Hajj.”

  1. Hajj is one of the pillars of Islam

Narrated Ibn ‘Umar:

Allah’s Messenger (ﷺ) said: Islam is based on (the following) five (principles):

  1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger (ﷺ).
  2. To offer the (compulsory congregational) prayers dutifully and perfectly.
  3. To pay Zakat (i.e. obligatory charity).
  4. To perform Hajj. (i.e. Pilgrimage to Mecca)
  5. To observe fast during the month of Ramadan

All these evidences indicate to the fact that Hajj is indeed obligatory. It is obligatory to perform it once, anything more is voluntary

Now that we have established the fact that Hajj is an obligation, let us now see on whom is it obligatory, is it obligatory for all the Muslims or are there some specifics that need to be highlighted.

There are five conditions that make Hajj obligatory on a person:

1 – Being Muslim

This applies to all acts of worship, because worship done by a kaafir is not valid.

2 and 3 – being of sound mind and being an adult

The Prophet (peace and blessings of Allah be upon him) said:

“The pen is lifted from three [and does not record their deeds]: from one who is sleeping, until he wakes up; from a child until he reaches puberty, and from one who is insane until he comes to his senses.”

Narrated by Abu Dawood, 4403; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

So a child is not obliged to perform Hajj, but if his parents take him for Hajj, his Hajj is valid; the child will have the reward of Hajj and his parents will also have a reward, because when a woman lifted up a child and asked, “Is there Hajj for this one?” the Prophet (peace and blessings of Allah be upon him) said: “Yes, and you will have the reward.” Narrated by Muslim

4 – Being free

Hajj is not obligatory for a slave, because he is distracted by his duties towards his master.

5 – Being able to do it

This includes being able both physically and financially.

What is meant by being physically able is that one is sound in body and can bear the hardship of travelling to the sacred House of Allah.

What is meant by being financially able is that a person should have surplus funds that are sufficient for doing Hajj after paying off debts and taking care of shar’i obligations and basic needs

If a person is physically and financially able to do Hajj, then he is obliged to hasten to do Hajj.

  • If he is not physically and financially able, or if he is physically able but he is poor and has no wealth, then he is not obliged to do Hajj.
  • If a person is financially able but he is not physically able, then we look at the matter further.
  • If his problem is something that he hopes will disappear, such as a sickness from which he hopes to recover, then he should wait until Allah heals him, then do Hajj.
  • If his problem is one for which there is no hope that it will disappear, such as a person with cancer or an old person who cannot do Hajj, then he has to appoint someone to do Hajj on his behalf, and the duty to perform Hajj is not waived because of his physical inability if he is financially able.

The evidence for that is the report narrated by Bukhari (1513) according to which a woman said:

“O Messenger of Allah, Allah’s command to the people to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Can I perform Hajj on his behalf?” He said: “Yes.”

Therefore, in this article we have now learnt that Hajj is obligatory and then have learnt on whom it is obligatory. In Sha Allah in our next article we shall look into the benefits and virtues of Hajj.

Refer to https://islamqa.info/en/41957 for more insight on those whom Hajj is obligatory on
Click on the ahadith to know their references

The Hajj Series

There is indeed a vast multitude of religions that the Earth witnesses, however, most of these creeds hold a common denominator in the term pilgrimage!

Yes pilgrimage! The Buddhists perform pilgrimage in Bodh Gaya etc. the Hindus in Kumbh Mela etc. the Jews’ make pilgrimage to the western wall of the temple Mount, and of course Muslims perform Hajj, but have you wondered from where did the concept of pilgrimage originate from? Well read on!

If you’ll introspect you’ll certainly notice many concepts found in Islam also found in several other religions, such as zam zam rechristened as Holy water in Christianity, the Qorbanot in Judaism which basically translates to animal sacrifice which ahem is also “surprisingly” found in Islam…

Well, the list could go on and on, it truly could, however, since the theme of this article isn’t the similarity of Islamic concepts to other religions, I shall leave it to your common sense and rationality to cognize the origins or so to speak imitations of these religious concepts; for indeed it is only the true religion that can be imitated and never vice versa.

Well now, before my dear readers feel the urge to leave this article incompletely read, I shall with haste now come to the subject matter of this article

As most of my intelligent readers may have already conjectured, it is indeed Hajj that I wish to talk about.

With Hajj not far away, the proper knowledge of Hajj is definitely the most sought after topic presently.

Regardless, you may have read countless of articles on the topic and as I felt really lost as to what/how to write on a topic now so clichéd by time, it struck to me to write accurately and with complete authenticity a proper series on this topic that shall endeavor to suitably explain the steps, importance and everything that you may need to know about Hajj In Sha Allah

Your complete instruction manual In Sha Allah

After all, for most of us, Hajj is only once in a life time enterprise, we definitely have to take steps that we put in our best efforts to perform it.

And as common sense dictates, actions cannot be achieved without knowledge, so let us now embark on our quest to learn the A-Z of Hajj In Sha Allah

Keep your eyes peeled out for the next article wherein we will highlight the importance of Hajj and on whom is it obligatory upon!

May Allah accept our endeavors ya Rabb!

Bint Ayesha, AAT

The Day of Arafah

arafah

Of the best Days Allah has decreed for us, is the Day of Arafah. For those of us on Hajj it is the essence of Hajj, it is what makes the Hajj. For those of us left behind, it is still a great day and there are ways in which we can reap the rewards too.

What makes the Day of Arafah so special?

  • It is the Day on which Allah perfected the Religion for us and revealed verse five of Surah Ma’idah,

Umar ibn al-Khattaab narrated that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” (Ma’idah 5:3). Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allah be upon him). It was when he was standing in Arafah, on a Friday.” (Bukhari and Muslim)

  • Thus based on the above it is a day of celebration, (but please refrain from party poppers and cake….spend the time wisely doing thikr)

The Prophet (peace and blessings of Allah be upon him) said: “Yawm Arafah (the day of Arafah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid for us, the people of Islam. These are days of eating and drinking.” (This was narrated by the authors of As–Sunan)

It another narration Umar said: “It – i.e., the ayah ‘This day I have perfected…’ was revealed on a Friday, the Day of Arafah, both of which – praise be to Allah – are Eids for us.”

  • To highlight its greatness, Allah took an oath by it in Surah Burooj when He said, “By the witnessing day [Friday] and by the witnessed day [the Day of Arafah].” (Burooj 85:3)

It was reported from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of Arafah, and the witnessing day is Friday.” (Narrated by Tirmidhi and classed as saheeh by Sh Al-Albaani)

  • Fasting this day brings expiation for two years, imagine that! We will cover this further on.
  • This day also was the Day on which Allah took a covenant with us all,

Ibn ‘Abbas said, ‘the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah took the covenant from the loins of Adam in Na’maan, i.e., Arafah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ lest you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers a foretime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allah)?’ (Al-A’raaf 7:172-173).” (Narrated by Ahmad and classed as saheeh by Sh Al-Albaani)

And there is no greater day than this and no greater covenant than this.

  • To cream it off, it is a day of salvation and forgiveness, and Allah’s pride in the people who are there is known,

‘Aa’ishah narrated that the Prophet (peace and blessings of Allah be upon him) said: “There is no day on which Allah frees more people from the Fire than the Day of Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’” (Muslim)

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allah be upon him) said: “Allah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of Arafah, about the people of Arafah. He says, ‘Look at My slaves who have come unkempt and dusty.’” (Ahmad and classed as saheeh by Sh Al-Albaani)

To conclude, there are many reasons for the Day of Arafah to be revered and honoured, for Allah honoured it in singling it out as Day of forgiveness and Mercy. However, beware of false narrations which spread, regarding an innovated virtue about the Day of Arafah. People claim that if the Day of Arafah falls on Friday that it is equal to seventy hajjs or seventy-two hajjs. This belief has no basis, and so-called Ahadith found on this matter are false and nothing has been narrated from the Prophet regarding this.

Bearing in mind that this day has many virtues, what should one do on the Day of Arafah?

Fasting on the Day of Arafah:

It is a confirmed Sunnah for the non-pilgrims:

It was narrated from Abu Qatadah that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about fasting on the day of Arafah and he said: “It expiates for the past and coming years.” (Muslim) According to another report: “I ask Allah that it may expiate for (the sins of) the year that comes before it and the year that comes after it.”

Having a Ghusl on the Day of Arafah:

It is mustahabb (unconfirmed Sunnah) for the pilgrim to make Ghusul for the standing on Arafah, because he is gathering with the people. Furthermore, some of the sahabahs did it, and advised for it to be done, but this is only for those who will gather with people.

Making Du’aa on this Day:

It was narrated from ‘Abdullah ibn Amr ibn al-‘Aas  that the Prophet  said: “The best of du’aa is du’aa on the day of Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).” (Tirmidhi, classed as hasan by Sh Al-Albaani)

It was narrated from Talhah ibn ‘Ubayd ibn Kurayz: “The best of du’aa is du’aa on the day of Arafah.” (Malik in Al-Muwatta; classed as hasan by Sh Al-Albaani)

And this goes for all people, whether performing hajj or not. One should spend time making duaa, hoping that Allah forgives him and saves him from the fire.

Ibn ‘Abbaas (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: “There are no days in which righteous deeds are more beloved to Allah than these ten days.

We ask Allah to grant the Hujjaaj an accepted Hajj and to accept their duaas and ours too. Ameen.