A Handbook on Hajj (Pilgrimage)
The Journey of a Lifetime
Compiled by Suzanne Nachef
Allah , the Exalted, Said:
وَلِلّهِ
عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً
This Ayah means:
“Allah obligated people, who are able, to perform pilgrimage(Hajj)
to Makkah”
“The warmth of the sun spreads across the desert. An excitement fills the air. A blanket of people, clothed mainly in white,
covers the land. Islamic praises pound
in the ears, drumming out the realization one has arrived at the site so many
pious Muslims have gathered in throughout the generations………….." Excerpt
from article titled: A Perspective on the Pilgrimage
The Pilgrims answer the call for Hajj by a resounding voice of
submission:
لبيك
اللهم لبيك لبيك لا شريك لك، لبيك،
إنّ
الحمد والنعمة لك والملك،
لا
شريك لك
O Allah, I obey Your Order.
I obey You one time after the other.
O Allah, I obey Your Order.
You are the One
Who does not have any partner.
I obey You one time after the other.
You are the One Who deserves
to be praised and thanked,
Every endowment is from You.
You are the One attributed
with Dominion.
There is no partner with You.
About Hajj
To perform Hajj means to go to the Ka^bah at a particular time
with the intention to perform there the specific known actions which Allah
ordered to be done in performing this worship.
The scholars hold the consensus that performing Hajj is an
obligation on the
Muslim who is able, free, and accountable. Allah said in
{ وأتموا الحج والعمرة لله
}
This verse means: [Perform Hajj and ^Umrah completely in obedience
to Allah.]
Performing Hajj is among the matters of the Religion known by the
Muslim scholar and layman alike, therefore the one who denies its obligation
blasphemes. However, the one who does not deny its obligation, but delays
performing it until one dies, although one is able to do so, does not blaspheme.
Rather, one commits an enormous sin. The scholars hold different opinions as to
the obligation of performing ^Umrah.
Imam Malik judged the ^Umrah as sunnah. Imam ash-Shafi^iyy said it
is an
obligation, as Hajj is an obligation.
Allah gave Hajj a merit which prayer, Zakah, and fasting do not
have. This merit is that if one performs Hajj in a manner which is accepted to
Allah, then that Hajj would erase all one’s sins--both the small and the
enormous ones. Al-Bukhariyy narrated the sahih hadith of the Prophet:
من
حجَّ فلم يرفث ولم يفسق خرج من ذنوبه كيومَ ولدته أمه
It means: “The one who performs Hajj and while muhrim refrains
from sexual intercourse or committing enormous sins, then one will be as clear
of one’s sins just as one was clear of sins when one’s mother gave birth to one.”
Although performing the Obligatory Prayers is more rewardable, performing Hajj
has this specific merit. Performing Hajj is one of the five most important
matters of Islam. In the famous hadith known as the Hadith of Jibril, the
Prophet, sallallahu ^alayhi wa sallam, said:
بنى
الإسلام على خمس شهادة أن لا إله إلا الله وأنّ محمداً رسول الله، وإقام الصلاة،
وإيتاء الزكاة، وحج البيت، وصوم رمضان
It means: “The most important matters of Islam are five: Testifying
that no one is God except Allah and that Muhammad is the Messenger of Allah, performing
Prayers, paying Zakah, performing Hajj, and fasting Ramadan.”
Who is Obligated to Perform Hajj
Performing Hajj and ^Umrah once in a lifetime becomes obligatory
upon the
Muslim when he is free, accountable, and can afford to reach
Makkah and return to his homeplace. This includes that one has in excess of
one’s debts, appropriate lodging and clothing, and what one is obligated to
spend on those whom one must support from one’s departure until one return.
The conditions which make one obligated to perform Hajj are:
1. To be Muslim: Like all other worships, performing Hajj is not
valid from a blasphemer. It is not demanded from the able blasphemer to perform
Hajj. However, one will be punished for not doing so in the Hereafter. Rather, it
is an obligation on one to first become Muslim, then, if able, to perform Hajj.
2. To be accountable: Although the non-pubescent child is not
obligated to
perform Hajj--should he do so, it is a valid, rewardable worship. Hajj
performed by even a one-day old child is valid through his guardian, who helps
him perform the integrals and requisites of Hajj. Hajj is valid from the child
who attained to the age of tamyiz , but is not yet pubescent, if he has the
permission of his guardian (waliyy), and he performs the required actions by
himself.
3. To be sane: Performing Hajj is not an obligation on the insane
person.
4. To be free: Performing Hajj is not an obligation on the slave.
5. To be able: A person is considered ‘able’ to go to Hajj if he
can afford to reach Makkah and return to his homeplace. As well, he must have
what exceeds his debts, (even if they are not due yet, or if they are
pertaining to rights of Allah, such as an unpaid expiation or Zakah), appropriate
lodging and clothing for himself, and what he is obligated to spend on those
whom he must support (such as his wife, non-pubescent children, slaves, poor
parents, and the like), from his departure until his return.
Though not an obligation on him, Hajj is valid from the poor man. However,
whoever leaves out performing a matter which is obligatory on him (like
supporting his family with the obligatory support) to go to Hajj is sinful.
The one who believes he will not be secured from being killed or
robbed on the way to Hajj is not obligated to perform it.
For Hajj to be an obligation on the woman, it is a condition that
she can find
someone to accompany her--either a mahram (even one she must pay, if she can afford to
do so), a husband or the like, then trustworthy women, or one trustworthy adult
woman, or a trustworthy female who is about to turn adolescent. If she
cannot find any of these, she is
permitted to go to Hajj alone, i.e., to perform Hajj for the first time after
puberty, although it is not an obligation on her to do so. However, she is not
allowed to travel alone after that time. A mahram or the like has to accompany
her. She is not allowed to travel alone without a mahram to visit the grave of
the
Prophet . Doing so is not a
rewardable act for her; rather, it is sinful.
If the person who is not physically able, because of old age or
extreme sickness to leave his house to go to Hajj, is able to find someone to
perform Hajj on his behalf, it is an obligation on him to assign one to do so. If
he cannot find except one who asks to be paid for doing so, and he can afford
it, he pays that one to perform Hajj on his behalf. It is a condition that the
person, performing Hajj on behalf of another, must have already performed the
obligatory Hajj for himself.
Integrals (Rukns),
Requisites (Wajibs),
and Prohibitions of Hajj
Integrals (Rukns) of Hajj
1. Intention; (made during the months of Hajj—Shawwal, Dhul-Qa^dah,
and the first ten (10) days of Dhul-Hijjah).
2. Physical presence at ^Arafat; (for some time between the start
of Dhuhr on the 9th of Dhul-Hijjah and the dawn of the following day. The best
is to
combine between the day of the 9th and the eve of the 10th).
3. Tawaf; (performed after the middle of the eve of the 10th of
Dhul-Hijjah).
4. Sa^y; (performed after a tawaf).
5. Shaving the head or trimming the hair; (after the middle of the
eve of the 10th).
6. Observing the order; in performing most of these five (5) integrals.
Hajj has six (6) integrals (rukns): i.e., those matters which must
be performed for Hajj to be valid and which, if not performed, cannot be
replaced or corrected for by slaughtering. Some of these integrals have a very
specific and limited time frame to perform them in. So, if one misses
performing them in their time, then one’s Hajj is invalid and one cannot do
anything to make it valid. These integrals are two (2): the intention and
physical presence in ^Arafat. Three (3) others are due upon him and his
Hajj is not complete until he does them. These are: Tawaf, Sa^y, and
shaving the head or trimming the hair.
Requisites (Wajibs) of Hajj
1. Establishing the intention of ihram before crossing the miqat;
2. Staying at night in Muzdalifah and Mina, according to a saying;
3. Throwing pebbles at Jamratul-^Aqabah during the ^Id day;
4. Throwing pebbles at the three (3) jamrahs during the
Tashriq 3 days;
5. Performing the farewell tawaf.
Hajj has five (5) requisites: i.e., those obligatory actions which
must be performed for Hajj. However, (unlike the integral) leaving out a
requisite does not invalidate Hajj. Rather, the person is sinful and an
expiation is due on him. The expiation due for not performing any one of these
requisites is:
1. To slaughter a sheep and distribute its meat to the poor people
in Makkah;
or, if unable,
2. To fast ten (10) days: three (3) while in Hajj and seven (7) after
returning
to one’s hometown.
Prohibitions While in the State of
Eight (8) matters become prohibited on the one who establishes the
intention to engage in Hajj or ^Umrah (becomes in the state of ihram). The
first six (6) are small sins, requiring a specific expiation. The last two (2) are
enormous sins, each requiring a different expiation.
1. To wear perfume;
2. To anoint the head or beard with oil, grease, melted honey wax,
or the
like;
3. To remove (or cut) fingernails, toenails, or hair;
4. For the man to cover his head;
5. For the woman to cover her face or wear gloves;
6. For the man to wear clothes that are sewn or felted in a manner
to
surround the body;
7. Sexual intercourse or its inviting actions;
8. To hunt an edible, wild, land animal.
The Intention for Ihram (Integral)
What one does to enter into the actions of Hajj or ^Umrah (become
in the state of ihram).
The first integral step for the person intending to travel to
Makkah to perform the Pilgrimage (Hajj) is to establish the intention in his
heart to enter into the actions of Pilgrimage (Hajj or ^Umrah). It is this
intention and not just donning the clothes of ihram which causes one to become
in that state. Going into the state of ihram means intending to enter into the
actions of Hajj or ^Umrah during which certain things are obligatory on one to
do and certain other things are prohibited for one to do. Establishing this
intention and going into the state of ihram must be done before the person
crosses the miqat , and may be done from
one’s hometown. However, once the person establishes the intention and goes into
the state of ihram, he must avoid all those things which are prohibited for him
to do while in this state. Crossing beyond these miqats or what aligns with
them before first entering into the state of ihram is unlawful (sinful) and
requires an expiation. These miqats were established by the Prophet and depend
on the person’s route of travel to Makkah. The miqat for the people coming by
route of al-Madinah is Dhul-Hulayfah (Abar ^Aliyy), a location less then ten (10)
miles outside the city of al-Madinah, where the pilgrim may wash, change his
clothes, pray, and make the intention.
It is sunnah to perform a purificatory bath (ghusl) before making
the intention to enter into the state of ihram and to put perfume on the body, but
not on the clothes intended for wearing for the ihram. It is sunnah to wear
white clothes, and either new ones or clean used ones. One must take care to
refrain from wearing the clothes forbidden for him to wear once he becomes in
the state of ihram. The man wears an izar (what covers the lower part of the
body) and a rida’ (what covers the upper part of the body)—without either being
sewn or felted to fit the body—like a huge towel or shawl. The man must take
care also not to wear shoes sewn to fit the foot, rather he
wears shoes that uncover the toes and the back of the feet. The
man may put on a belt to hold up his clothing or carry his sword. The woman may
wear sewn clothes, and must cover all her ^awrah. She may not wear gloves to
cover her hands though her sleeves may be long enough to do so. She may not
cover her face with anything which touches the skin of her face.
Before one makes the intention of ihram it is sunnah to pray two (2)
rak^ahs, with the intention of performing this sunnah for ihram, and to recite
دخلت
فى عمل الحج
Then to say out loud:
O Allah, I now perform Hajj to obey You in answering Your order.
لبيك
اللهم بحج
Then the man says the following statement out loud (the woman with
a low voice). It is called the talbiyah: O Allah, I obey Your Order. I obey You
one time after the other. O Allah, I obey Your Order. You are the One Who does
not have any partner. I obey You one time after the other.
لبيك
اللهم لبيك، لبيك لا شريك لك لبيك،
You are the One Who deserves to be praised and thanked. Every
endowment is from You. You are the One attributed with Dominion.
إنّ
الحمد والنعمة لك والملك،
There is no partner with You.
لا
شريك لك
Then, one makes du^a’, asking Allah to raise the rank of Prophet
Muhammad, and to accept one’s deeds, grant one Paradise, and protect one from
Hellfire. Then, one makes other du^a’ for oneself and for whomever one wishes. It
is good to repeat the talbiyah often. Should one see something which one likes
or something which one dislikes, one says:
I obey You (O Allah). Surely, the valued living (meaning the
living which does not have any hardships) is the living in the Hereafter (in
Paradise).
لبيك
إن العيشَ عيشُ الآخرة
If one sees something which one likes, these words are reminders
that the pleasures in Paradise are much, much more than the pleasures on Earth.
Should one see something one dislikes, these words help one to be patient by
occupying one’s mind in how to escape Hellfire and get to Paradise, where one would
not be disturbed by such matters.
Entering Makkah
Upon entering the haram of Makkah, (the boundary lines of Makkah
defined by Prophet Ibrahim) it is sunnnah to say:
O Allah, this is the place to which You granted a special status
and made a place of safety.
اللهم
هذا حرمك وأمنك
So protect me from Hellfire.
فحرمنى
على النار
Give me safety from Your torture on the Day You resurrect Your
slaves.
وآمنّي
عذابك يوم تبعث عبادك
Make me one of Your waliyys and one of the people who are obedient
to You.
واجعلني
من أوليائك وأهل طاعتك
Upon reaching Makkah, it is sunnah to perform a purificatory bath (ghusl).
One needs to protect oneself from harming the people in the crowds
in Makkah, because it is sinful to do so intentionally. Rather, one needs to
act kindly towards others who might be crowding one.
When one first sees the Ka^bah, one raises one’s hands in du^a’
and says:
O Allah, increase the honor, greatness, nobility, and veneration
of this place (the Ka^bah).
اللهم
زد هذا البيت تشريفاً وتعظيماً وتكريماً ومهابة
O Allah, grant to the one making Hajj or ^Umrah, who glorifies and
honors this place, more glory and generosity and higher status and endowments.
وزد
من شرفه وعظمه ممن حجه أو اعتمره تشريفاً وتكريماً وتعظيماً وبراً
O Allah, You are the One Who is clear of all defects. And You are
the One Who grants safety. Usually, people
have a great respect for the area of the haram of Makkah and avoid killing and
committing injustice there. Even in the Era of Ignorance, they never fought
there. Even if the person found the killer of his father inside the haram of
Makkah, he would not kill him there. To do an injustice inside the haram of
Makkah is more sinful than doing the same injustice outside of it.
اللهم
أنت السلام ومنك السلام
O Allah, grant us safety from illnesses and defects.
فحينا
ربنا بالإسلام
One makes any other du^a’ which one likes, asking Allah for things
one is
interested in from the good issues of this world and the Hereafter.
It was reported that the du^a’ the Muslim makes upon first seeing the Ka^bah is
answered. Then, one enters the mosque with the right foot and says:
I start with the Name of Allah, Praise be to Him.
بسم
الله والحمد لله
O Allah, raise the rank of Prophet Muhammad and his Al and protect
his nation from that which he fears for them.
اللهم
صلّ على محمد وعلى آله وسلّم
O Allah, forgive my sins.
اللهم
اغفر لى ذنوبى
Open for me the Gates of Your Mercy (Guide me to the ways in which
I may earn Your Mercy).
وافتح
لى أبواب رحمتك
Tawaful-Qudum (Sunnah)
When one first enters the Masjid al-Haram, it is sunnah to perform
the Entering Tawaf (Tawaf al-Qudum) instead of tahiyyat al-masjid, i.e., instead
of praying when one first enters the mosque, one circles the Ka^bah.
Tawaf is performed by circling the Ka^bah seven (7) times, keeping
the Ka^bah to one’s left side, starting with the black stone, heading towards
Hijr Isma^il . To perform tawaf, one must be clear of any ritual impurities (both
minor and major) and be clear of najas-filth on one’s body or clothes or what
one is carrying, as is the case when in the prayer. Should one lose wudu’, for
example, one must reperform it, and continue the tawaf from where one lost
wudu’. Tawaf must be performed inside the Haram Mosque, and outside the Ka^bah,
which means outside the structure as it was originally built. Circling outside
the mosque, like in the street, is not valid. One must take care not to cut
inbetween the structure of the Ka^bah and Hijr Isma^il, because this was originally
part of the Ka^bah as Prophet Ibrahim built it. Moreover, one cannot have any
part of one’s body above the shadharwan, which is the rim at the base of the Ka^bah.
Tawaf is valid if the person circles the Ka^bah walking (or crawling) on his
own, while being carried by another, or while riding an animal. However, one
must keep one’s left shoulder towards the Ka^bah. So, if for any reason, the
person turns, then takes a few steps while his shoulder is not towards the Ka^bah,
he must go back to the place to continue from where he turned. If there is a
crowd, and he cannot back up, he continues with that round until he comes back
again to that place from where he turned, and continues from there, and the
round he just performed to get back to that place is not considered.
It is a recommended matter to kiss the black stone, (a stone
originally from Paradise which is now part of the Ka^bah) or if one cannot
reach it, to raise one’s hand towards it (when one passes by it). It is a
recommended matter to make supplication and dhikr while making tawaf. The best
is to say what the Prophet used to say the most while performing tawaf:
Our Lord, give us good things in this life, and good things in the
Hereafter, and protect us from the torture of Hellfire.
اللهم
ربنا آتنا فى الدنيا حسنة وفى الآخرة حسنة وقنا عذاب النار
One leaves the mosque, stepping out with one’s left foot first and
says:
I start with the Name of Allah. Praise be to Him.
بسم
الله والحمد لله
O Allah, raise the rank of Prophet Muhammad and his Al and protect
his nation from that which he fears for them.
اللهم
صلّ على محمد وعلى آله وسلّم
O Allah, forgive my sins
اللهم
اغفر لى ذنوبى
Open for me the Gates of Your Generosity (Guide me to the ways in
which I may earn Your Generosity ).
وافتح
لى أبواب فضلك
Sa^y (Integral)
Walking between the mounts of Safa and Marwah is one of the
integrals of Hajj. Originally, Safa and Marwah are two small mounts which are
adjacent to the structure of the Haram Mosque, one at either end of the long
hallway where one performs the Sa^y. The valley that existed between these two
mounts was filled at one point in time. Hence, it is not there anymore.
The Sa^y must be performed after completing a tawaf (whether
integral or sunnah). Ritual purity is not a condition for the validity of Sa^y.
One must walk seven (7) times between Safa and Marwah. One starts at Safa, making
sure that one is behind the mark indicating the original beginning of the mount
and proceeds to Marwah, again making sure to reach the mark indicating the original
beginning of the mount. This is considered one (1) round. Returning from Marwah
to Safa is the second round. One may stop and rest during the walking, it is
not a condition that one does not stop. The
seventh (7th) round will end at Marwah.
Physical Presence at ^Arafat (Integral)
The area of ^Arafat is located approximately twelve (12) miles
east of Makkah. One must be physically present at any location in ^Arafat
sometime (even for just a moment) between the zawal (after the sun crosses the
middle of the sky towards the west) of the 9th of Dhul-Hijjah and the dawn of
the 10th. This is a specific time for being present there. If one misses the
time, one misses Hajj. The Prophet said:
الحج
عرفة
It means: “ The greatest integral of Hajj is one’s presence in ^Arafat.”
One can be standing, sitting, or carried, awake or asleep, or even
just passing
through without stopping. Being clear of the ritual impurities is
not a condition for the validity of the integral of being at ^Arafat. Hence, the
physical presence of a menstruating woman or a junub person is valid.
Some scholars said that it is a good, rewardable matter for one, on
the way to
^Arafat, to say: O Allah, to You I direct my worship. O Allah, the
Exalted, I do my act of obedience only for Your sake.
اللهم
إليك توجّهت ولوجهك الكريم أردت
So make my sins forgiven, and my Hajj an accepted one.
فاجعل
ذنبي مغفوراً وحجي مبروراً
Do not make me a loser. You have the Power over everything.
ولا
تخيّبني إنك على كل شىء قدير
It is a good, rewardable matter for one on the way to ^Arafat to
repeat the talbiyah a lot. It is sunnah to perform the purificatory bath (ghusl)
before standing at ^Arafat. One goes to ^Arafat after the zawal and stay there
until after maghrib. It is sunnah for one to combine the Noon Prayer (Dhuhr) and
the Mid-Afternoon Prayer (^Asr) and pray them together at the time of the Noon
Prayer. At ^Arafat, it is better for the man to stand in the place the Prophet
used to stand, that is at the large rocks at the base of Mount Rahmah, and for
the women to stand at its edges, so that they do not crowd the men. It is
sunnah to be in the state of taharah while present at ^Arafat, and to face the
Qiblah, feeling the fear of Allah in one’s heart and having it free from being
concerned with the worldly matters. One repeats often:
No one is God but Allah. la ilaha illallah .
لا
إله إلا الله
Allah is clear of all non-befitting attributes. subhan Allah
سبحان
الله
Allah has the greatest status of all. Allahu akbar
الله
أكبر
May Allah raise the rank of Prophet Muhammad and protect his
nation from that which he fears for them.
sall-allah-u ^ala Sayyidina Muhammadiwwa sallam
صلىالله
على سيدنا محمد وسلم
As well, one asks for forgiveness from Allah, makes a lot of du^a’,
and recites Qur’an, especially
One repeats often the dhikr: No one is God except Allah, Who has
no partner. He is the One attributed with Dominion. He is the One Who deserves
to be thanked and praised. He has Power over everything.
لا
إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شىء قدير
One should use this opportunity to make a lot of du^a’--starting
by thanking and praising Allah, (al-hamdu lillah), and asking Him to raise the
rank of Prophet Muhammad and to protect
his nation from that which he fears for them (sall-allahu ^ala Muhammadiwwa
sallam). One ends the du^a’ the same way.
Staying at Muzdalifah (Requisite/Sunnah)
Leaving ^Arafat, the pilgrim then heads towards Muzdalifah, repeating
the talbiyah. It is sunnah to pick the pebbles to throw at the jamrahs from
Muzdalifah that night, the best being ones the size of a chick pea, as al-Bukhariyy
related from the Prophet. The one who intends to stay the third night of
tashriq in Mina picks seventy (70) pebbles, and the one who wants to leave
before the maghrib of the second day picks forty-nine (49). It is sunnah to
stand facing the Qiblah and to make a lot of du^a’, often repeating the du^a’
most said by the Prophet: Our Lord, give us the good matters in this life, and
good things in the Hereafter and protect us from the torture of the Hellfire.
اللهم
ربنا آتنا فى الدنيا حسنة وفى الآخرة حسنة وقنا عذاب النار
The pilgrim stays that night in Muzdalifah. At dawn of the ^Id day,
one goes to Mina to throw the pebbles at the pillar of al-^Aqabah, the greatest
jamrah. One does not have to wait until the dawn to throw the pebbles there, rather
it is valid to do so after the middle of the ^Id night. However, it is a
condition to throw the pebbles one by one, by one’s own hand, and that they
land in the specified basin. It is sunnah to say “Allahu akbar” while throwing
each pebble. After throwing the pebbles on the day of the ^Id, it is sunnah for
the pilgrim to slaughter an animal in Mina and distribute its meat to the poor
people of Makkah. This animal can be a sheep or even a camel.
Shaving the Head or Trimming the Hair (Integral)
After Muzdalifah and Mina men shave their heads or trim their hair.
This may bed one before throwing the pebbles at Jamratul-^Aqabah. The time for
shaving the head or trimming the hair starts by (after) the middle of the ^Id
eve. However, it is sunnah to shave or cut on the day of the ^
When the Prophet made du^a’ that Allah forgive those who shave
their
heads in the Hajj, some people asked, “What about those who just
trim
their hair?” The Prophet again made du^a’ for those who shave
their
heads. Twice again they asked, “What about those who trim their
hair?”
Then the Prophet made du^a’ for both those who shave and those who
trim their hair. The woman does not shave her head, rather she
trims her hair. It is sunnah that she cuts from all sides of her head.
Tawaful-Ifadah (Integral)
It is not valid to perform this integral of tawaf except after the
middle of the night preceding the ^Id day, whether before throwing the pebbles
at the pillar of al-^Aqabah or after it, and whether before shaving or after it.
It is better to perform this tawaf after throwing the pebbles at Jamrat al-^Aqabah
and after shaving or trimming the hair. Among the conditions for the validity
of this tawaf is to be pure from all the ritual impurities and to be clear from
the unexempted najas-filth. One must also cover the unlawful nakedness (^awrah),
as in prayers. The woman who is in her menses delays performing this tawaf
until she is clear of her menses and has performed the obligatory purificatory
bath (ghusl). It is not permissible for her to leave out
performing this integral tawaf. Tawaf is performed by circling the
Ka^bah seven (7) times, starting with the black stone, heading towards Hijr
Isma^il, keeping the Ka^bah to ones left side all the time. Turning only one’s
head from side to side, without turning the shoulder does not affect the
validity of the tawaf. If one doubts about the number of circles completed, one
takes by the least number one is sure one completed, as one does for the number
of rak^ahs in prayer. It is sunnah to perform tawaf by walking, but
it is permissible to do so while riding an animal or being carried. The pilgrim
makes his own personal du^a’ during the different rounds around the
Ka^bah, asking Allah for matters which he likes pertaining to the
religious matters or the worldly matters--for himself, for whom he likes, and
for the Muslims in general. It is also good to occupy one’s time of tawaf by
reciting the Qur’an. It is sunnah for the man to walk quickly with a short
stride in the first three (3) rounds. Women walk with a normal pace and a
normal stride. Also sunnah for the man--in all the rounds--is to bring the
rida’ (what he wears to cover the top part of his body) from underneath the
right armpit and to hang it over the left shoulder. It is sunnah for the women
to wear the jilbab over their ihram clothes. The jilbab is a rida’ which covers
the head, neck, chest, and back. Sometimes it might reach the ankles, and
sometimes it might be shorter. After finishing tawaf, it is sunnah to pray two (2)
rak^ahs.
Staying at Mina
and Throwing the Pebbles
on the Days of Tashriq
(Two Requisites)
The evening after the ^Id, the pilgrim goes to Mina and spends the
night there. The next day is the first of the Tashriq days. After the zawal
time of the first Tashriq day, the pilgrim goes to throw seven (7) pebbles at
each of the three (3) jamrah stations. He starts with the smallest station, named
as-Sughra, which is the pillar next to Masjid al-Khayf, and throws seven (7) pebbles
there. Then he goes to the middle one (al-Wusta) and throws seven (7) pebbles
there. He ends with the largest (al-^Aqabah or al-Kubra) and throws seven (7) pebbles
there. Mixing up this order invalidates every throwing that does not comply
with it. For example, if one throws the pebbles first at the ^Aqabah station, then
the middle station, then the Sughra station, only the last throwing is valid
and one needs to repeat throwing the pebbles at the middle and the largest
stations. The jamarah stations in Mina are circular basins with pillars as
markers. They are not the residence of the devil as some people think. Rather, we
throw pebbles in these locations, as Prophet Ibrahim threw pebbles at the devil
in these locations when he
appeared and tried to block Ibrahim from performing the order of
Allah to slaughter his son, Isma^il. Throwing the pebbles signifies that if the
devil appears to us as he did to Prophet Ibrahim, we will reject and degrade
him.
At each pillar-station one throws seven (7) pebbles, by one’s own
hand, one by one, making sure that they land in the specified basin. It is
sunnah to say “Allahu akbar” while throwing them. It is not permissible for one
to authorize another to throw the pebbles on one’s behalf except if one is
unable (for a valid excuse) to do so before the end of the third Tashriq day.
On the second day of the Tashriq days, the pilgrim again throws
pebbles at the three jamrahs, as he did the previous day. If he stays in Mina
until the sun sets on the second day, it becomes an obligation upon him to
throw the pebbles at the jamrahs on the third Tashriq day. It is permissible to
delay throwing all the pebbles until the third day, as long as one performs
that before sunset, and following the specified order. If one did not throw at
al-^Aqabah on the ^Id day, one would start there, throw seven (7) pebbles,
then go to the smallest station and throw seven (7) pebbles. Next, one moves to
the middle station and throws seven (7) pebbles there. Finally, at the largest (al-^Aqabah)
one throws seven (7) pebbles. Then one returns to the smallest and repeats the
order for the second round, and the same for the third round. All the pebbles
must be thrown before the sunset of the third Tashriq day.
Performing ^Umrah
According to Imam ash-Shafi^iyy, it is an obligation on one to
perform ^Umrah once in one’s lifetime if one is able. On the other hand, it is
sunnah to perform ^Umrah often, especially in Ramadan. The one who performs
Hajj may perform the ^Umrah immediately upon the completion of the Hajj. One
has to go outside the boundary of Makkah’s Haram to make the intention to
perform the ^Umrah. For example, one may go to the area called at-Tan^im, where
^A’ishah Mosque is, and there say in one’s heart:
نَوَيْتُ
العمرةَ وَأحْرَمْتُ بِها للهِ تعالى
“I intend ^Umrah, and I now
become muhrim with it.” When one makes this intention, or a similar one, then
the matters which were prohibited while one was in the state of ihram for Hajj
become again prohibited.
Then one returns to Makkah, circles the Ka^bah seven (7) times to
perform the tawaf, then one performs the sa^y. Then the man shaves his head or
trims his hair and the woman trims her hair to complete the integral actions of
^Umrah. Performing the actions in this order is itself an integral of ^Umrah.
Tawaful-Wada^ (Requisite/Sunnah)
According to one saying in the
Returning Home
from the Hajj Trip
It is sunnah for the pilgrim who completed the Hajj and is
returning to his
hometown to say: No one is God except Allah, Who has no partner. He
is the One attributed with Dominion. He is the One Who deserves to be thanked
and praised. He has Power over everything.
لا
إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شىء قدير
We are going back to our hometown worshipping Allah, prostrating
to Him, and thanking Him.
آيبون
عابدون ساجدون لربنا حامدون،
He is the One Who fulfilled His promise and gave victory to His
slaves,
صدق
وعده، ونصر عبده
and He alone defeated the allied blasphemers.
وهزم
الأحزاب وحده
The State of
Prohibitions and Expiation
1.To use perfume;
It is sinful for the man or woman to use perfume after entering
into the state of ihram, although, it is sunnah to do so prior to entering this
state. Lady ^A’ishah reported that she used to put perfume for the Prophet
before he made the intention to enter into the actions of Hajj and after he
finished them. Using perfume means to put on the body, hair, or clothes, or to
eat anything usually sought by the people for its good smell, like musk, sandalwood,
rose oil, and the like. However, there are certain things which have a good
smell, but are not considered perfumes. Examples are apples and cinnamon. These
are edible. Carrying perfume on one’s person without wearing it is not sinful. Carrying
a rose is not sinful. However, letting it touch one’s nose while smelling it is
not permissible. Committing this prohibition requires an expiation. The
expiation due for using scented products is either to slaughter a sheep and
distribute its meat to the poor
people of Makkah, or to distribute three (3) sa^s (of wheat) to
six (6) poor people (such that each receives one-half sa^, i.e., two (2) mudds),
or to fast three (3) days.One has the choice to do any of the three matters.
2. To anoint the head or beard with oil, grease, melted honey wax,
or the
like;
It is prohibited to anoint the head (the hair of the head) or
beard with anything which might be called duhn (oils). It is not prohibited to
rub unscented oils into the body or body hair, bald head, or face. The
expiation due here is the same as for using perfumes.
3. To remove fingernails, toenails, or hair;
It is forbidden when in the state of ihram to remove fingernails
or toenails or any hair whether this is by pulling them out, cutting them off, or
otherwise. There is no sin or expiation due if one’s hair falls out by itself, not
as a result of one’s own action. The expiation due here is the same as for
using perfumes.
4. For the man, to cover his head;
The man is prohibited from covering his head or part of his head
in Hajj with anything which is considered in the norm as a cover, even if it
shows the color of his hair. A thin string or band is not considered normally
as a cover for the head, nor is one’s hand. Holding an umbrella over one’s head
is not considered an unlawful covering of the head, because in the norm an
umbrella is not a head cover. The expiation due here is the same as for using
perfumes.
5. For the woman to cover her face or wear gloves;
The woman in Hajj is prohibited from covering her face with
anything that touches her skin. If she can manage to cover her face without
having any cover actually touching her skin, it is not prohibited, and this is
what the wives of the Prophet used to do because it was unlawful specifically
for them to uncover their faces in the presence of marriageable men (ajnabiyys).
Moreoever, the woman is prohibited from wearing gloves, although wearing long
sleeves which cover her hands is not prohibited. The expiation due here is the
same as for using perfumes.
6. For the man to wear clothes which are designed to surround the
body via
sewing or felting;
The man is prohibited to wear clothes meant to surround the body
via sewing or felting. Rather, the man covers his ^awrah by using a wrap-around
(an izar or the like). Also, he does not wear shoes that are sewn to give them
the shape to fit the foot, rather he wears shoes that show the toes and the
back of the feet. The man may put a belt on to hold up his clothing or carry
his sword. The expiation due here is the same as for using perfumes.
7. Sexual intercourse or its inviting actions;
It is prohibited for the muhrim to perform sexual intercourse or
its inviting actions, while in the state of ihram. If the man was in the state
of ihram, and his wife was not, it is forbidden for her to enable her husband
to have sexual intercourse with her, or any of its inviting actions. The
inviting actions are like the kiss which involves desire, looking with lust, or
touching with desire. Performing sexual intercourse before the first tahallul
invalidates one’s Hajj. Although one’s Hajj is invalidated, one must continue
with the actions of Hajj, pay a kaffarah expiation, and re-perform the
Hajj immediately the next year, if one
is able. If one is not able, the re-performance of the Hajj will be an
obligation whenever one
is able until one completes it. The kaffarah due on the one who
invalidated one’s Hajj by sexual intercourse is to slaughter a camel and
distribute its meat to the poor people of Makkah. If one cannot find a camel, then
one slaughters a cow. If one cannot find a cow, then one slaughters seven (7) sheep.
If one cannot, one distributes mudds of wheat equaling the value of
the camel to the poor people of Makkah. If one cannot, one fasts
one day for each mudd-value of the camel.
If one performs sexual intercourse after the first tahallul, one
is sinful and an
expiation (of using perfumes) is due, however, one’s Hajj is not
invalidated. The first
tahallul occurs after one completes two (2) of three (3) matters:
1. the obligatory tawaf.
2. shaving the head or trimming the hair.
3. throwing the pebbles at Jamratul-^Aqabah.
The lustful look is sinful, but it does not require an expiation.
Similarly, it is not permissible to conduct a marriage contract
for anyone in the state of ihram, whether for oneself or others. If performed, this
marriage contract is not valid, however, no expiation is due.
8. To hunt an edible, wild, land animal;
It is prohibited for the muhrim to hunt the edible, wild land
animal. However, the domesticated animal (like a sheep) which became wild is
permissible to kill. Catching marine life is not prohibited, nor is it
prohibited to kill the harmful animals like the snake, scorpion, etc.
The expiation due for killing the edible, wild, land animal is to
slaughter whichever is most similar in form to the land killed animal from
either a camel, cow, sheep, or goat. The meat is distributed to the poor people
in Makkah, or the value of the animal which one needs to slaughter is paid in
mudds of wheat to the poor people of Makkah, or one day is fasted for each mudd-value
of the animal. Also, it is prohibited to take the milk, egg, feather, or hair
of the edible, wild, land animal while muhrim. The expiation due on the one who
does so is to pay, in wheat, the value of what one took to the poor people of
Makkah. Hunting in the two specific zones surrounding Makkah and al-Madinah is
unlawful for the muhrim and the non-muhrim. The borders of al-Madinah are the
two mountains: Mount ^Ayr and
Prohibitions While in the State of
1. Using perfume.
2. Annointing the head or beard with oil,
grease, or melted honey wax.
3. Removing or cutting fingernails, toenails,
or hair.
4. Covering the head (for the man).
5. Covering the face and wearing gloves (for
the woman).
6. For the man to wear clothes designed to
surround the body via sewing or felting.
7. Sexual intercourse after the 1st tahallul
To correct for committing any one of these
seven (7) matters, one has the choice to do one
of the following three things:
1. To slaughter a sheep.
2. To distribute three (3) sa^s to six (6) people
(each one gets one-half sa^)
3. To fast three (3) days.
8. To hunt an edible, wild, land animal. (If
one takes the milk, egg, feather, or hair of
such animal, one has to pay its value in wheat
to the poor people of Makkah.)
To correct for committing this matter one has
the choice to do one of the following three
things:
1. To slaughter whichever is most similar in
form to the animal hunted-either a camel, cow,
sheep, or goat and to distribute the meat to the
poor people in Makkah.
2. To pay the value of the animal which
should be slaughtered in mudds of wheat to
the poor people of Makkah.
3. To fast one day for each mudd-value of the
animal
9. Conducting a marriage contract, and the
lustful look. Such marriage contract is
INVALID. The person is sinful. NO
EXPIATION IS DUE.
10. Sexual intercourse before the 1st
tahallul.**
If the person commits such a matter, his Hajj
is invalidated, although he must continue with
its actions. He must make the Hajj up the next
year.
Moreover, he pays a camel. If he cannot find a
camel, then a cow, and if he cannot then seven
(7) sheep.
If he cannot find any of these animals to pay,
then he pays an amount of wheat equal to the
value of the camel to the poor people in
Makkah, or else,
He fasts one day for each mudd-value of the
camel.
**The 1st tahallul occurs after one does two
(2) of three (3) things:
1. The obligatory tawaf
2. Shaving the head or trimming the hair
3. Throwing the pebbles at jamratul-^Aqabah
Visiting the Grave of the Prophet, sallallahu ^alayhi wa sallam
There is consensus among the scholars that it is sunnah to visit
the grave of the Prophet, sallallahu ^alayhi wa sallam, both for he who lives
in al-Madinah and he who travels there for the express purpose of visiting the
Prophet’s grave, and doing so is a great act of obedience. It is sunnah for the
visitor to also have the intention to travel to pray in the mosque of the
Prophet. Whoever travels to al-Madinah for this purpose should remember in his
heart the great honor of the city of al-Madinah, and that it is the best city
after Makkah. He should ask Allah to benefit him from this visit and to accept
it as a worship from him. It is sunnah to perform the purificatory bath (ghusl)
before entering al-Madinah and to wear one’s cleanest clothes. Upon entering
the mosque of the Prophet, one says:
I enter with the Name of Allah. Praise be to Him.
بسم
الله والحمد لله
O Allah, raise the rank of Prophet Muhammad and his Al and protect
his nation from that which he fears for them.
اللهم
صلّ على محمد وعلى آله وسلّم
O Allah, forgive my sins.
اللهم
اغفر لى ذنوبى
Open for me the Gates of Your Mercy (Guide me to the ways in which
I may earn Your Mercy).
وافتح
لى أبواب رحمتك
One enters the mosque with one’s right foot and exits with one’s
left. One enters the mosque with the intention to go to the Rawdah and pray Tahiyyatul-Masjid there next to the
mimbar. Then, one moves to the grave of the Prophet and stands in front of it, about
four (4) cubits away from it, facing it, with one’s back to the Qiblah. Standing
there, one looks
to the ground, without thinking about the worldly matters, having
one’s heart full with love and respect for the Prophet, who is buried there. One
says in a medium (normal) voice:
As-salamu ^alayka; O Messenger of Allah.
السلام
عليك يا رسول الله
As-salamu ^alayka; O Prophet of Allah.
السلام
عليك يا نبي الله
As-salamu ^alayka; O the Best among the Creations of Allah.
السلام
عليك يا خِيرَةَ الله
As-salamu ^alayka; O Beloved One of Allah.
السلام
عليك يا حبيب الله
As-salamu ^alayka; O the One chosen by Allah.
السلام
عليك يا صَفْوَةَ الله
As-salamu ^alayka; O you, the Master of the Messengers and the
Seal of the
Prophets.
السلام
عليك يا سيَّدَ المرسلين وخاتم النبيين
As-salamu ^alayka; O the Best of the entire creations.
السلام
عليك يا خير الخلق أجمعين
As-salamu ^alayka; O Leader of those who are Ghurr and
Muhajjalun .
السلام
عليك يا قائد الغرّ المحجّلين
As-salamu ^alayka; and to your good and pure Al (your pious
followers), your family, your wives, and your companions.
السلام
عليك وعلى آلك وأهل بيتك وأزواجك وأصحابك الطيبين الطاهرين
As-salamu ^alayka; and to the rest of the prophets and messengers.
السلام
عليك وعلى سائر الأنبياء والمرسلين
May Allah reward you for what you did for us with the best reward
that He ever gave a prophet or messenger for what he did for his nation.
جزاك
الله يا رسول الله عنّا أفضل ما جزى نبيا ورسولا عن أمته
May Allah raise your rank every time a person remembers to mention
you and every time another forgets to do so, because his mind is occupied with
other matters.
صلى
الله عليك كلما ذكرك ذاكر وغفل عن ذكرك غافل
May Allah raise your rank in the best, most perfect, and greatest
way Allah raised the rank of anyone among the entire creation.
أفضل
وأكمل وأطيب ما صلّى على أحد من الخلق أجمعين
I bear witness that no one is God except Allah, without any
partner with Him.
I bear witness that you are the slave of Allah and His Messenger
and the best
among His creations.
واشهد
أنك عبده ورسوله وخِيرته من خلقه
I bear witness that you conveyed the Message and you fulfilled the
trust with which Allah ordered you. And you truly advised your nation for the
good matters.
واشهد أنك قد بلغت الرسالة وأدَّيت الأمانة ونصحت الأمة
And you performed jihad in the best way.
وجاهدت
فى الله حق جهاده
O Allah, give Prophet Muhammad a high status, and give him a great
merit, and enable him to intercede for the people on the Day of Judgment as You
promised him. Give him the ultimate (among the good things) of what a person
may ask You.
اللهم
وآته الوسيلة والفضيلة وابعثه مقاما
محمودا الذى وعدته وأته نهاية ينبغي أن
يسأله السائلون
O Allah, raise the rank of Prophet Muhammad, Your slave and Your
Messenger; the Ummiy Prophet. May Allah
raise the rank of his Al, his wives, and his descendants like Allah raised the
rank of Ibrahim and the Al of Ibrahim. [O Allah, bless Muhammad, the Ummiyy
Prophet, his Al, wives, and descendants, like you blessed Ibrahim and the Al of
Ibrahim.
You are the One Who deserves to be praised for all the endowments
You give. You are the Great, the Glorified and the Praised One.
اللهم
صلى على محمد عبدك ورسولك النبي الأمي وعلى آل محمد وأزواجه وذريته كما باركت على
إبراهيم وعلى آل إبراهيم فى العالمين إنك حميد مجيد
The one who does not to memorize all this du^a’, or does not have
time to say all of it can merely say “As-salamu ^alayka, ya Rasul-Allah.”
السلام
عليك يا رسول الله
One should not leave that place without at least saying this.
Then, one moves one cubit to the right to say salam to Abu Bakr, saying:
As-salamu ^alayka, O Abu Bakr, the one chosen by the Prophet, and
the other person who was with him in the cave.
السلام
عليك يا أبا بكر
صفي
رسول الله وثانيه فى الغار
May Allah reward you with a high reward for what you did for the
nation of the Prophet.
جزاك
الله عن أمة نبيه صلى الله عليه وسلم خيراً
Then, one moves again to the right one cubit, and says salam to
our Master ^Umar, saying: As-salamu ^alayka, O ^Umar, the one by whom Allah
strengthened Islam.
السلام
عليك يا عمر أعزّ الله بك الإسلام
May Allah reward you with a high reward for what you did for the
nation of the Prophet.
جزاك
الله عن أمة نبيه صلى الله عليه وسلم خيراً
Then, one returns to the place where one first stood in front of
the grave of the Prophet and makes tawassul
by the Prophet, asking Allah for what one wishes (by the status of) the
Prophet. Then, one turns to face the Qiblah and makes du^a’ for oneself and for
whomever one wishes. If a person had asked one to give his salams to the
Prophet, let one say:
As-salamu ^alayka, O Messenger of Allah from (one names the person).
السلام
عليك يا رسول الله من فلان
or (One names the person) gives his salam to you, O Messenger of
Allah.
فلان
يسلم عليك يا رسول الله
REMARKS
Be cautious! Do not take as an example what some ignorant people
do next to the grave of the Prophet when they deviate from the aforementioned
matter. One should follow the examples of the pious people and the
knowledgeable pious scholars in this matter.
Al-Khatib al-Baghdadiyy narrated from al-Fudayl Ibn ^Iyad that he
said: “Follow the ways of guidance. It will not harm you if the number of
people following that way are few. Beware of the ways of misguidance. Do not be
fooled by the large number of losers.”
It is disliked to wipe your hands or clothes on the walls
surrounding the grave of the Prophet, sallallahu ^alayhi wa sallam.
“The return trip home is a solemn, reflective time for many
pilgrims. The joy of completing the
Pilgrimage (Hajj or ^Umrah) is satisfying but bittersweet . The obligation is complete, but each Muslim
must end that special event which has changed his life so profoundly. There is an unsettling realization he may
never return again to walk those spots the Prophet himself once walked. The Pilgrim has earned the title of “Hajj” (m.)
or “Hajjah” (f.)
The eyes of “the Hajj” and “the Hajjah” show what is in the heart.
. . the twinkle at the mention of the
experience; the tears for the yearning to return once more."
Excerpt from article titled: A Perspective on the Pilgrimage
| Back |
| Main Page |