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The greatest day of Hajj

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What is the meaning of the greatest day of Hajj (yawm al-hajj al-akbar) and the greatest Haj (al-hajj al-akbar)? Do they mean the same thing? Or are they different from one another? Are both of them to be found in the Qur’an and Sunnah?.

The greatest day of Hajj is the Day of Sacrifice, which is the tenth day of Dhul-Hijjah. Abu Dawood narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) stood up on the day of Sacrifice during the Hajj that he performed and said: “What day is this?” They said, “the Day of Sacrifice.” He said, “This is the greatest day of Hajj.” Sunan Abi Dawood, 1945; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1700.

Al-Bukhaari (369) narrated that Abu Hurayrah (may Allah be pleased with him) said: Abu Bakr al-Siddeeq (may Allah be pleased with him) sent me amongst the announcers to proclaim in Mina on the Day of Sacrifice, “After this year no mushrik is allowed to perform Hajj or to circumambulate the House naked.”

The Day of Sacrifice is called the greatest day of Hajj because during that night there is the standing at ‘Arafah and staying overnight in al-Mash’ar al-Haraam, and during that day there is the stoning of the Jamrah, offering the sacrifice, shaving the head, tawaaf and saa’i, which are all actions of Hajj. The day of Hajj refers to the time and the description of the greatest refers to the actions done at that time. The greatest day of Hajj is mentioned in the Qur’an where Allah says (interpretation of the meaning):

“And a declaration from Allah and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah — the 12th month of the Islamic calendar)” [Al-Tawbah 9:3]

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Source: go-makkah.com

The Fifth Pillar of Islam: The Pilgrimage (Hajj)

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The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam.  Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this.  Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudi Arabia, the ‘House of God,’ whose sanctity rests in that the Prophet Abraham built it for the worship of God.  God rewarded him by attributing the House to himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salah).  The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, peace be upon them.

Pilgrimage is viewed as a particularly meritorious activity.  Pilgrimage serves as a penance – the ultimate forgiveness for sins, devotion, and intense spirituality.  The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life.  The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day.  Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin.  The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage:

“Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way.  You could be a king or a peasant and no one would know.  Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on.  Once thus dressed, we all had begun intermittently calling out “Labbayka! (Allahumma) Labbayka!” (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair – all together, brothers!  All honoring the same God, all in turn giving equal honor to each other . . .

That is when I first began to reappraise the ‘white man’. It was when I first began to perceive that ‘white man’, as commonly used, means complexion only secondarily; primarily it described attitudes and actions.  In America, ‘white man’ meant specific attitudes and actions toward the black man, and toward all other non-white men.  But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been.  That morning was the start of a radical alteration in my whole outlook about ‘white’ men.

There were tens of thousands of pilgrims, from all over the world.  They were of all colors, from blue-eyed blonds to black-skinned Africans.  But we were all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white…  America needs to understand Islam, because this is the one religion that erases from its society the race problem.  Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white – but the ‘white’ attitude was removed from their minds by the religion of Islam.  I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.”

Thus the pilgrimage unites the Muslims of the world into one international fraternity.  More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship.  In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title ‘hajji’; this, however, is a cultural, rather than religious custom.  Finally, the Hajj is a manifestation of the belief in the unity of God – all the pilgrims worship and obey the commands of the One God.

At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain ‘normal’ actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body.  All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and the month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lies north or eastwards towards Medina, Iraq, and Najd.  The simple garb signifies the equality of all humanity in God’s sight and the removal of all worldly affections.  After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj.  On the 7th of Dhul-Hijjah, the pilgrim is reminded of his duties, and the rituals commence on the 8th of the month. The pilgrim visits the holy places outside Mecca – Arafah, Muzdalifah, and Minaa – prays, sacrifices an animal in commemoration of Abraham’s sacrifice, throws pebbles at specific pillars at Mina, and shortens or shaves his head. The rituals also involve walking seven times around the sacred sanctuary, or Kaaba, in Mecca, and ambulating, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah.  Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article.

Apart from Hajj, the “minor pilgrimage” or Umrah is undertaken by Muslims during the rest of the year.  Performing the umrah does not fulfill the obligation of Hajj.  It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj.  As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram.  They enter Mecca and circle the sacred shrine of the Kaaba seven times.  He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring.  The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah.

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Source: islamreligion.com

The benefits of fasting

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The benefits of fasting from physical to emotional, mental and spiritual. Fasting is a natural cleanser and purification, not just from food but also from sin. Even the ancient Greeks recognized its benefits.

“Instead of using a medicine, better fast today,” said Plutarch, a Greek Moralist. Fasting has been around for centuries and was performed by the people of the past; its advantages are endless.

Physical Benefits:

Staying away from food for long hours cleanses the body and rests the digestive system. Dr. Razeen Mahroof, an anesthetist from Oxford, says about fasting, “A detoxification process also occurs because any toxins stored in the body’s fat are dissolved and removed from the body.” The body is purified from excess food and fat.

Fasting is a natural remedy, which helps to free up energy which can then be used more productively. It is estimated that after a heavy meal the body uses 65% of its available energy to digest that meal. So if you fast, you have energy that is freed up because there is no meal to digest. So the energy can then be used by the body to heal itself, to mend broken tissues and cells.

It also opens the way for healthier eating habits, if the suhoor and iftaar are in line with the Sunnah. The Prophet (peace be upon him) used to take a light suhoor and a light iftaar.

Though Prophet Muhammad (peace be upon him) recommended taking suhoor and said that there is a blessing in the suhoor meal, he was not extravagant and did not fill his belly with a large feast.

He (peace be upon him) is reported to have said, “The worst container a human being can fill is his stomach.” (Ibn Majah)

Mental and Emotional Benefits:

Fasting clears a person’s mind. The individual becomes less occupied with the vanities of this world and more concerned with the hereafter if the prophetic way of fasting is observed. During Ramadaan and any other voluntary fast, the individual spends time reading the Qur’an and their tongues are wet with the remembrance of Allah. Thus, attaining the pleasure of Allah becomes their primary goal and they forget the distractions of this world.

In addition, fasting has been proven to improve brain health. It helps with the homeostatic process of neuronal autophagy, and increases levels of BDNF (Brain-Derived Neurotrophic Factor), positively affecting the cognitive part of our brains. Furthermore, the risk of many diseases including Alzheimer’s, Huntington’s, brain trauma, depression, and ischemic strokes have all been shown to decrease with fasting.

Recent research has also found that after a few days of fasting there are higher levels of endorphins in the blood making the individual more alert and attentive, giving a sense of mental wellbeing.

Spiritual Benefits:

These benefits are too many to enumerate. Fasting helps the individual get closer to Allah, to earn the pleasure of Allah.

The Prophet (peace be upon him) said that Allah has said, “Fasting is for Me and I will give reward for it…”

This indicates that fasting is between the individual and Allah. Moreover Allah will reward the fasting person as much as He wishes, and however He wishes, and Allah’s rewards are infinite!

During the month of Ramadan, the month of fasting, the gates of paradise are opened and the gates of hell are locked and the devils are chained. Allah makes it easier for us to come closer to Him, and simpler to earn good deeds.

Also, Allah admits into His mercy many of His slaves and saves them from the Hellfire.

An added bonus of fasting is that it will give us access to the gate of Paradise called Ar-Rayyan.

The Prophet (peace be upon him) said, “There is a gate in paradise called Ar-Rayyan, through which those who fast will enter on the Day of Judgement and no one besides them will enter it.” (Sahih Bukhari)

Fasting is a prophetic remedy for the body, mind, heart, and soul. It contains many benefits, some of which can be felt immediately and others which will be shown to us on the Day of Resurrection.

May Allah make us amongst those whom He admits to His Mercy, and those from whom He accepts their fasts, and those whom He admits to Paradise through the gate of Ar-Rayyan.

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Source: saudigazette.com.sa

Prophet’s sermon on holy month(Ramadan)

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The Prophet Muhammad (peace be upon him) delivered a sermon on the last day of the month of Shaban, in which he welcomed the holy month of Ramadan and said:

O, People! The month of Allah (Ramadan) has come with its mercies, blessings, and forgiveness. Allah has decreed this month the best of all months. The days of this month are the best among the days and the nights are the best among the nights and the hours during Ramadan are the best among the hours. This is a holy month in which you have been invited by Him (to fast and pray). Allah has honored you in it. In every breath you take is a reward of Allah, your sleep is worship, your good deeds are accepted and your invocations are answered.

Therefore, you must invoke your Lord in all earnestness with hearts free from sin and evil, and pray that Allah may help you to keep fast, and to recite the Holy Qur’an. Indeed!, miserable is the o­ne who is deprived of Allah’s forgiveness in this great holy month. While fasting remember the hunger and thirst o­n the Day of Judgment. Give alms to the poor and needy. Pay respect to your elders, have sympathy for your youngsters and be kind toward your relatives and kinsmen. Guard your tongue against unworthy words, and your eyes from scenes that are not worth seeing (forbidden) and your ears from sounds that should not be heard.

Be kind to orphans so that if your children may become orphans they will also be treated with kindness. Do repent to Allah for your sins and supplicate with raised hands at the times of prayer as these are the best times, during which Allah Almighty looks at His servants with mercy. Allah Answers if they supplicate, Responds if they call, Grants if He is asked, and Accepts if they entreat. O, people! you have made your conscience the slave of your desires.

Make it free by invoking Allah for forgiveness. Your back may break from the heavy load of your sins, so prostrate yourself before Allah for long intervals, and make this load lighter. Understand fully that Allah has promised in His Honour and Majesty that, people who perform salat and sajda (prostration) will be guarded against Hell-fire o­n the Day of Judgment.

O people!, if anyone among you arranges for iftar (meal at sunset) for any believer, Allah will reward him as if he had freed a slave, and Allah will forgive him his sins.

A companion asked: “But not all of us have the means to do so.” The Prophet (peace be upon him) replied: Keep yourself away from Hell-fire though it may consist of half a date or even some water if you have nothing else.

O people!, anyone who during this month cultivates good manners, will walk over the Sirat (bridge to Paradise) o­n the day when feet will tend to slip. For anyone who during this month eases the workload of his servants, Allah will make easy his accounting, and for anyone who doesn’t hurt others during this holy month(Ramadan), Allah will safeguard him from His Wrath o­n the Day of Judgment.

Anyone who respects and treats an orphan with kindness during this holy month(Ramadan), Allah shall look at him with kindness o­n that Day. Anyone who treats his kinsmen well during this month, Allah will bestow His Mercy o­n him o­n that Day, while anyone who mistreats his kinsmen during this holy month(Ramadan), Allah will keep away from His Mercy.

Whoever offers the recommended prayers during this month, Allah will save him from Hell, and whoever observes his obligations during this holy month, his reward will be seventy times the reward during other months. Whoever repeatedly invokes Allah’s blessings o­n me, Allah will keep his scale of good deeds heavy, while the scales of others will be tending to lightness. Whoever recites during this month an ayat (verse) of the Holy Qur’an, will get the reward of reciting the whole Qur’an in other months.

O people!, the gates of Paradise remain open during this month. Pray to your Lord that they may not be closed for you. While the gates of Hell are closed, pray to your Lord that they never open for you. Satan has been chained, invoke your Lord not to let him dominate you.”

Ali ibn Talib (RAA) said: “I asked, ‘O Messenger of Allah, what are the best deeds during this month’?” ‘He replied: ‘O Abu-Hassan, the best of deeds during this month is to be far from what Allah has forbidden’.”

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Source: arabnews.com

Cutting hair in umrah

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Cutting hair in umrah

Mu’meneen Brothers and Sisters,

As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah’s Peace, Mercy and Blessings be upon all of you)

One of our brothers/sisters has asked this question:

AssalamO Alaykum Wa Rahmatullahi Wa Barakatuhu

Iam from India and had been to Omra from Kuwait, in 2002 for the 1st time during the last 10 days of Ramzaan month.

I performed all arkaan of Omra well, but regarding cutting of hairs I have some doubt which I want to clarify as below:

After completion of Saee during 1st Omra, I have seen some persons (Arab origin) cutting hairs at one corner side of Marwah, and at that time I don’t know the place of hairs cutting, and I went near to one Arab person who already cutting hairs. That Arab person was in Ehraam dress, may be he also had came to perform Omra with his belongings.

He cut my hairs also from three locations from my head and I asked him is it Khalaas (finished) he said Khalaas. I don’t know Arabic language except few words, and after he says “Khalaas”, I thought I have finished all arkaans of Omraa, as I read from books in Omraa hairs shaving is preferred but it can also be cut by 1″ min from 3 locations of head to complete Omraa.

That was the day of Friday morning (10 AM) so I was in a hurry to go to my accommodation to have bath and come back to Haram (Mecca) to perform Friday prayers in Haramsharief as it was the important day for me in Omra journey.

So after having bath I came to Haram in normal dress to perform Friday prayers.

After that in my room some persons asked, “have you not shaved your head”?, your Omra can’t be finished without this. My friend had convinced that Allah is great InshaAllah like that

Before going to Omra, I had plan to perform 3 Omra. One for me and One Omra for my late Father and 3rd One either for my Mother or my Wife (Both alive), so from the beginning I had plan to cut my hairs in 3 Omra to satisfy hairs cutting for 3 Omra.

Since I did my 1st Omra, I had great confusion and some kind of uneasiness in my heart that whether my Omraa will get accepted or not? On the next day (Saturday) morning after I had Fajar prayers at Haram (Mecca mosque) and while way back to room I went in the Saloon and cut my hairs from all portion of my head (not shaved), to cover the mistake which happened and after having bath I weared Ehraam dress and went to Ayesha Mosque (Meeqat) to reenter Mecca to perform 2nd Omra on my late father. So after Waazu I prayed 2 rakaat namaaz at Ayesha mosque and came to Mecca and performed Omraa well and this time I went down straight to Saloon shop which I came to know later, and cut my hairs from entire portion of my head (not shaved) and went back to room and had bath. But as I thought I couldn’t perform for 3rd Omraa.

Later, from Mecca we (all tourist bus members) went to Madina where we stayed 3 days and after Eid prayers we returned to Kuwait.  

Now after I came back to Kuwait I had great confusion and one time I asked one Indian person who along with Kuwaiti Aalim, after Friday prayers clarifies individuals doubts, and I also asked my doubt to Indian guy, but he didn’t hear my entire topic and after hearing briefly he said its OK. Some kind of tension was cleared but I was not completely satisfied, I thought to ask again to clear my doubt but time went on and now my family (Wife + 3 childrens all elders) came 2 years back here in Kuwait and they want to return back to India, after performing Omra.

So in this circumstances what I need to do, So please clarify my following doubts:

1.      Whether my 1st and 2nd Omra is OK?

2.      In case, my 1st / or and 2nd Omra is not OK, what I need to do?

3.      I heard Dam (lamb sacrifice) to be given, in my case for what penalty I am liable to give? One lamb or 2 lamb or not at all? If, I am liable to give, then where the sacrifice shall be given? In Mecca or anywhere?

4.      If the sacrifice is required in Mecca, as I have to go again for Omra with my family how I should give lamb sacrifice, because if I start Omra journey from Kuwait I have to wear Ehraam from Meeqat, so can can I wear the Ehraam and enter Mecca and later after reaching Mecca can I give sacrifice (Dam) for my previous Omra, and perform Omra with my family?

5.      I heard without coming out from Ehraam its Sin of Zeena to meet with wife, as iam staying with my wife, will I comes under this sin, if so, for this Sin what I have to do?  

6.      Please clarify in detail as I have little time to go to Omra again with my family?

I am very thankful if you could give me proper guidance as above, in detail, and also Iam very thankful for the your entire team rendering great services in the name of Allah and may Allah accept all your services (amen).

(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)

Answer:

Cutting hair in umrah

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

Your Question: Whether my 1st and 2nd Omra is OK?

The Prophet (saws) said, “May Allah bless those who shaved (after their pilgrimage of Hajj or Umrah).” The Companions asked him, “O Allah’s Messenger (saws), what about those who clip their hair short?” Thereupon the Prophet (saws) again said, “May Allah bless those who shaved.” They repeated their question the third time, and again the Prophet (saws) said, “May Allah bless those who shaved.” When they asked him for the fourth time, “O Allah’s Messenger (saws), what about those who clip their hair short?” He (saws) replied: “And (may Allah bless) those who clip their hair short.

The absolute majority of the scholars and the jurists in Islam consider it a preferred act and rite of pilgrimage that one shave their heads; but if one cuts their hair short that too would suffice to fulfill the obligations of the pilgrimage.

Allah Subhanah Alone Knows how this practice of cutting a few clips of hair in three places after one has completed their rites of the Umrah pilgrimage started in the Muslim Ummah..there is absolutely no evidence in the authentic and established Sunnah or any of the accepted books of Fiqh regarding the permissibility of this act.

If one in ignorance of the laws of Allah, without any intention to disobey Allah Subhanah, did not shave their hair after the Umrah pilgrimage nor cut it short, but had only a few clips of hair cut in three places..as disliked as the act may be, the majority of the scholars and jurists in Islam are of the opinion that The Lord Most Merciful, if He so Wills, will accept the pilgrimage of the believer, and one does not need to give a damm or sacrifice as atonement. And Allah Alone Knows Best.

Your Question: I heard Dam (lamb sacrifice) to be given, in my case for what penalty I am liable to give? One lamb or 2 lamb or not at all? If, I am liable to give, then where the sacrifice shall be given? In Mecca or anywhere?

Respected brother, in your particular case, you need not give a damm or sacrifice of atonement.but you should indeed turn unto your Lord in sincere taubah and seek His forgiveness for the act that you happened to do in ignorance of the Laws of the Lord Most Majesticit is expected that you will find your Lord Forgiving and Merciful and if He so Wills and Pleases, He will not diminish aught of the reward that is due to you for your pilgrimage.

Your Question: If the sacrifice is required in Mecca, as I have to go again for Omra with my family how I should give lamb sacrifice, because if I start Omra journey from Kuwait I have to wear Ehraam from Meeqat, so can can I wear the Ehraam and enter Mecca and later after reaching Mecca can I give sacrifice (Dam) for my previous Omra, and perform Omra with my family?

First and foremost, the majority of the scholars and jurists in Islam are of the opinion that there is no sacrifice of atonement due from you.thus you are at absolute liberty to visit the House of Allah whenever you so will and please.

Your Question: I heard without coming out from Ehraam its Sin of Zeena to meet with wife, as iam staying with my wife, will I comes under this sin, if so, for this Sin what I have to do?  

One of the restrictions of entering the ehraam for pilgrimage is that one cannot conjugate with ones wife until one has come out of the state of ehraam .but rest absolutely assured brother, because you completed all the rites of the pilgrimage and came out of the state of ehraam, you are at absolute liberty to enjoy your lawful relationship with your wife.

Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.

Your brother and well wisher in Islam,

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Article by: islamhelpline.net

Saudi council urges more space at hajj stampede site

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Saudi Arabia’s Shura Council recommended Monday an expansion of roads leading to the site of a ritual in the annual hajj pilgrimage where more than 2,000 pilgrims died in a stampede last year.
Muslim pilgrims blamed the stampede on police road closures and poor management of the flow of hundreds of thousands of people, who found escape routes blocked when the crush occurred.
The tragedy happened as they made their way in searing temperatures to the Jamarat, the place where pilgrims ritually stone the devil in the Mina tent city in western Saudi Arabia.
Saudi officials blamed pilgrims themselves for not following rules.

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Article by: tribune.com

When Will be Hajj 2016

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hajj 2016

When Will be Hajj 2016

Hajj is fard (compulsory) on every eligible (eligibility measuring indicated by Sharia Law.) Muslim. Muslims over the worldwide turn into the visitors of Allah and the most honored individuals. The time spent in Ka’aba is the blessed span of whole life of any individual. Hajj is performed in the month of Zul-Hijjah (the last month of Islamic year/calendar) every year. The solar dates or month parallel to Zul-hijja vary every year. 8th of Zul-Hijja is considered as the first day of Hajj and the last day of Hajj is 12th Zul-Hijjah. These five days of  Hajj amid your entire visit to Makkah and Medina. The five days of Hajj 2016 will start from 8th  of  Zul-Hijja 1437H as per Islamic Principles. The dates of Hajj 2016 according to English calendar will be 8th or 9th September 2016 Insha Allah.
By teachings of Islam each day of Hajj has its own particular deep sense of being, name and spirituality. The name of 5 days of are:
1st day:
8th Zul-Hijjah – Yaumut Tarwiyah
2nd Day:
9th Zul-Hijjah – Yaumul Wuquf
3rd Day
10th Zul-Hijjah – Yaumun Nahr
4th Day:
11th Zul-Hijjah – Ayyamut Tashriq
5th Day:
12th Zul-Hijjah – Ayyamut Tashriq

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Hajj and ‘Umrah

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kaaba

Hajj and ‘Umrah

In the religion of Abraham (sws), the rituals of hajj and’umrah are the pinnacle of worship. Their history begins with the proclamation made by Abraham (sws) after building the House of God that people should come here to ceremonially devote themselves and revive their commitment to the belief of tawhīd.
This is the highest position a person can attain in his zeal for worshiping the Almighty: he is ready to offer his life and wealth for Him when he is called for this. Hajj and’umrah are symbolic manifestations of this offering. Both are an embodiment of the same reality. The only difference is that the latter is compact and the former more comprehensive in which the objective for which life and wealth are offered becomes very evident.
The Almighty has informed us that Satan has declared war since the very first day on the scheme according to which He has created Adam in this world. Consequently, his servants are now at war with their foremost enemy till the Day of Judgement. This is the very test on which this world has been made and our future depends on success or failure in it. It is for this war that we dedicate our life and devote our wealth. This war against Iblīs has been symbolized in the ritual of hajj. The manner in which this symbolization has been done is as follows:
At the behest of Allah, His servants take time out from the pleasures and involvements of life and leave aside their goods and possessions.
They then proceed to the battlefield with the words لَبَّيْك لَبَّيْكand just like warriors encamp in a valley.
The next day they reach an open field seeking the forgiveness of the Almighty, praying and beseeching Him to grant them success in this war and listening to the sermon of the imām.
Giving due consideration to the symbolism of waging war against Iblīs, they shorten and combine their prayers and then after a short stay on the way back reach their camps.
Afterwards they fling stones at Satan and symbolically offer themselves to God by sacrificing animals. They then shave their heads and to offer the rounds of vow come to the real place of worship and sacrifice.
Then they return to their camps again and in the next two or three days fling stones at Satan in the manner they had done earlier.
Viewed thus, the ihrām worn in hajj and’umrah symbolizes the fact that a believer has withdrawn from the amusement, attractions and involvements of this world and like a monk wearing two unstitched robes, bare-headed and to some extent bare-footed too has resolved to reach the presence of the Almighty.
The talbiyah is the answer to the call made by Abraham (sws) while standing on a rock after he had re-built the House of God. This call has now reached every nook and corner of this world and the servants of God while acknowledging His favours and affirming belief in His tawhīd respond to it by reciting out these enchanting words: اَللّهُمَّ لَبَّيْك لَبَّيْك.
The rounds of tawāf’ are the rounds of vow. This is an ancient tradition of the Abrahamic religion. According to this tradition, animals which were to be sacrificed or devoted to the place of worship were made to walk to and fro in front of it or in front of the altar.
The istilām of the hajar-i aswad symbolizes the revival of the pledge. In it, a person while symbolizing this stone to be the hand of the Almighty, places his own hand in His and in accordance with the ancient tradition about covenant and pledges by kissing it revives his pledge with the Almighty. As per this pledge, after accepting Islam he has surrendered his life and wealth to Him in return for Paradise.
The sa’ī is in fact the tawāf of the place where Ishmael (sws) was offered for sacrifice. Abraham (sws) while standing on the hill of Safā had observed this place of sacrifice and then to fulfill the command of Allah had briskly walked towards the hill of Marwah. Consequently, the tawāf of Safāand Marwah are the rounds of vow which are first made before the Ka’bah and then at the place of sacrifice.
‘Arafāt is a surrogate for the Ka’bah where the warriors gather to battle against Satan, seeking forgiveness for their sins and praying to God to grant them success in this war.
Muzdalifah is the place where the army stops and spends the night and the warriors once again pray and beseech the Lord when they get up in the morning on their way to the battlefield.
The ramī symbolizes cursing Iblīs and waging war against him. This ritual is undertaken with the determination that a believer would not be happy with anything less than the defeat of Iblīs. It is known that this eternal enemy of man is persistent in implanting evil suggestions in the minds of people. However, if resistance is offered in return, his onslaught decreases gradually. Doing the ramī for three days first at the bigger Jamarāt and then at the smaller ones symbolizes this very resistance.
Animal sacrifice symbolizes that one is willing to sacrifice one’s life for the Almighty and shaving the head symbolizes that the sacrifice has been presented and a person with the mark of obedience and eternal servitude to the Almighty can now return to his home.
It is evident from the foregoing details how grand and extra-ordinary the ritual of hajj is. It has been made incumbent once in the life of a Muslim who has the capacity to undertake it.

i. Objective of Hajj and ‘Umrah

The objective of hajj and ‘umrah is the same as its essence and reality viz. acknowledgement of the blessings of the Almighty, affirmation of His tawhīd and a reminder of the fact that after embracing Islam we have devoted and dedicated ourselves to Him. It is these things whose comprehension and cognizance are called the benefits (manāfi’) of the places of hajj. This objective is very aptly depicted in the utterances which have been specified for this ritual. It is evident that these expressions have been selected so that this objective is highlighted and fully implanted in the minds. Hence after wearing the ihrām, these words flow from every person’s mouth:
لَبَّيْكَ اللَّهُمَّ لبيك لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ إِنَّ الحَمْدَ وَ النِّعْمَةَ لَكَ وَ المُلْكَ لَا شَرِيْكَ لَكَ
I am in your presence; O Lord I am in Your presence; I am in Your presence; no one is Your partner; I am in Your presence. Gratitude is for You and all blessings are Yours and sovereignty is for You only and no one is Your partner.

ii. Days of Hajj and ‘Umrah

No time has been fixed for ‘umrah. It can be offered throughout the year whenever people want. However, the days of hajj have been fixed from 8th to 13th Dhū al-Hijjah and it can be offered in these days only.
iii. Methodology of Hajj and ‘Umrah
The methodology which has been fixed for hajj and ‘umrah by the sharī’ah is as follows:

a. ‘Umrah

First the ihrām should be put on with the intention of doing ‘umrah:
Those coming from outside Makkah should put on the ihrām from their respective mīqāt; locals whether they are Makkans or are temporarily staying in Makkah should put it on from some nearby place located outside the limits of the Haram. And for those who live outside the limits of Haram but are located within the mīqāt their mīqāt is their place of residence. They can put on the ihrām from their homes and begin reciting the talbiyah.
The recital of the talbiyah should continue till a pilgrim reaches the Baytullāh.
The tawāf of the Baytullāh should then be offered.
Then the sa’ī should be offered between the Safā’ and the Marwah.
If the animals of hadī accompany a pilgrim, they should then be sacrificed.
After sacrifice, men should shave their heads or have a hair-cut and women should cut a small tuft from the end of their hair and then take off their ihrām.
The ihrām is a religious term. It signifies that pilgrims will not indulge in lewd talk; they will not use any adornments like perfume; they will not cut their nails nor shave or cut any body hair; they will not even remove any dirt or filth from them; so much so they will not even kill any lice of their body; they will not hunt nor wear stitched cloth; they will expose their heads, faces and the upper part of their feet; they will wear one sheet as loin cloth and enfold another around themselves.
Women, however, can wear stitched clothes and even cover their heads and feet. They are only required to expose their hands and faces.
Certain places have been appointed before the limits of Haram begin which can only be crossed in a state of ihrām by those who want to offerhajj and ‘umrah. In religious terminology, they are called mīqāt and are five in number. For those coming from Madīnah, the mīqāt is Dhū al-Hulayfah, for those coming from Yemen, it is Yalamlam, for those coming from Syria and Egypt, it is Juhfah, for those coming from Najd, it is Qarn al-Manāzil and for those arriving from the East, it is Dhātu ‘Irq.
The talbiyah implies the constant recital of these words:
لَبَّيْكَ اللَّهُمَّ لبيك لَبَّيْكَ لَا شَرِيْكَ لَكَ لَبَّيْكَ إِنَّ الحَمْدَ وَ النِّعْمَةَ لَكَ وَ المُلْكَ لَا شَرِيْكَ لَكَ
It begins right after putting on the ihrām and continues till a pilgrim reaches the Baytullāh. This is the only recital which the Almighty has prescribed for hajj and ‘umrah.
The tawāf refers to the seven rounds which are made around the Baytullāh in a state of ritual cleanliness. Each of these rounds begins with the hajar-i aswad and ends with it and the istilām of the hajar-i aswad is done at the beginning of each round. It means kissing the hajar-i aswad or touching it with the hands and then kissing the hands. If the place is crowded, a pilgrim can just raise his hands in its direction or even point a stick or something similar towards it.
The sa’ī refers to the tawāf of the Safā and Marwah. This also consists of seven rounds which begin with Safā. A complete round extends from Safā to Marwah. The last round ends on Marwah.
Like animal sacrifice, the sa’ī between the Safā and Marwah is optional. It is not an essential part of the ‘umrah. The ‘umrah is complete without it as well.
The hadī refers to the animals which have been specifically reserved to be sacrificed in the Haram. In order to make them distinct from other animals, their bodies are marked and collars are tied around their necks.

b. Hajj

Like the ‘umrah, the hajj too begins with the ihrām. Consequently, the first thing that a pilgrim must do is to put on the ihrām with the intention of offering hajj.
Those coming from outside Makkah should put on the ihrām from their respective mīqāt; locals whether they are Makkans or are temporarily staying in Makkah or live outside the limits of the Haram but are located within the mīqāt should put it on at their place of residence. This is their mīqāt. They can put on the ihrām from their homes and begin reciting the talbiyah.
Pilgrims should go to Minā on the eighth of Dhū al-Hijjah and reside there.
They should go to ‘Arafāt on the ninth of Dhū al-Hijjah. At ‘Arafāt, the imām will deliver the sermon before the zuhr prayer and the prayers of zuhr and ‘asr shall be offered by combining and shortening them.
After the prayer, pilgrims should celebrate the glory of their Lord and express their gratitude to Him, declare His exaltedness and oneness and invoke and beseech Him as much as they can.
They should set off for Muzdalifah after sunset.
After arriving at Muzdalifah, the pilgrims should offer the prayers of maghrib and ‘ishā by combining and shortening them.
The night must be spent in the field of Muzdalifah.
After the fajr prayer, the pilgrims for some time should celebrate the glory of their Lord and express their gratitude to Him, express His exaltedness and oneness and invoke and beseech Him – just as they did at ‘Arafāt.
Then they should leave for Minā and once they reach the Jamrah ‘Aqabah they should stop reciting the talbiyah and pelt this Jamrahwith seven stones.
If the pilgrims have brought forth the hadī or if it has become incumbent upon them to sacrifice animals which have been devoted or which are a means of atonement, then these should be sacrificed.
After sacrifice, men should shave their heads or have a hair-cut and women should cut a small tuft from the end of their hair and then take off their ihrām.
After that, the pilgrims should set off for the Baytullāh and offer the tawāf.
With this, all restrictions which the ihrām entails shall be lifted. After that, if a pilgrim wants, he can offer the sa’ī of the Safā and the Marwah – though this is optional.
Then they should go back to Minā and stay there for two or three days and then everyday pelt first the first Jamrah, then the middle one and then the last one with seven stones each.
Ever since the times of Abraham (sws), these are the rites (manāsik) of hajj and ‘umrah. The Qur’ān has made no change in them; it has only explained certain issues which arose – issues about which there was no clear directive given previously.
The first of them is that showing reverence to whatever has been declared sacred by the Almighty regarding hajj and ‘umrah is a requirement of faith. This should be expressed and followed at all costs. If some other group violates this sanctity, Muslims too have the right to retaliate on equal footings. The reason is that keeping intact the sanctities ordained by the Almighty is a two way practice. One member of the pact cannot just maintain it on its own.
The second issue is that in spite of the permission for war, Muslims cannot take any initiative in violating the sanctities. These are the sanctities ordained by God and taking the initiative in violating them is a grave sin. In no circumstances should this happen.
The third issue is that the prohibition of hunting while a pilgrim is wearing the ihrām is only for animals of the land. Hunting sea animals or eating sea animals which have been hunted by others is allowed. However, this permission does not mean that people wrongfully benefit from it. The prey hunted on land is prohibited in all circumstances. So if a person deliberately commits such a sin, he must atone for it.
There are three ways for this atonement:
A household quadruped similar animal to that which has been hunted should be sent to the Baytullāh for sacrifice.
If this is not possible, then the price of such an animal should be calculated and the amount spent to feed the poor.
If even this is not possible, then a person should fast; the number of these fasts should be equivalent to the number of poor a person has become liable to feed.
As far as the decision is concerned regarding the type of animal to be sacrificed in return, or if this is not possible then the determination of the price of such an animal or the number of poor which should be fed or the number of fasts which should be kept, it shall be made by two trustworthy Muslims so that no chance remains for the sinner to succumb to a wrong judgement.
The fourth issue is that if the pilgrims are not able to reach the Sacred House and are stranded somewhere they can send a camel, cow or a goat for sacrifice or if even this is not possible they should slaughter them at the place they are stranded and after shaving their heads they can take off their ihrām. This will complete their hajj and ‘umrah. However, this much should remain clear that whether the sacrifice is offered at such a place or in Makkah or Minā, shaving the head is not permissible before it. The only exception to this is if a person is sick or he has some ailment in his head and he is forced to shave his head before animal sacrifice. The Qur’ān has allowed the pilgrims to do so in such circumstances but they should atone for this in the form of keeping fasts, or spending in the way of God or sacrificing an animal(s). The amount and quantity of these acts of atonement are left to their own discretion.
The fifth issue is that if those who have come from outside want to combine the hajj with the ‘umrah in one journey, they can do so. The way to do this is that they should first take off the ihrām after offering the ‘umrah. Then they should again wear it on the eighth of Dhū al-Hijjah and then offer hajj. This is a mere concession which the Almighty has provided the pilgrims to save themselves of the bother of two journeys. Thus they will atone for benefiting from this lenience. There are two ways for this:
They should offer the sacrifice of whatever animal is available to them from a camel, cow or goat.
If this is not possible, then they should fast for ten days: three during their hajj stay and seven when they return.
It is evident from the above explanation that what is pleasing in the sight of God is that one should make separate journeys for hajj and ‘umrah. Thus the Qur’ān has clarified that this lenience is not for those whose houses are near the Sacred Mosque.
The sixth issue is that pilgrims can return from Minā on the 12th of Dhū al-Hijjah and can also stay on till the 13th. The Almighty has said that both cases will incur no sin. The reason for this is that the extent of stay does not hold real significance; what does hold real significance is whether the time of stay however much it be was spent in the remembrance of God or not.

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Article by: al-mawrid.org

Sha'ban: Merits, Do's, and Dont's

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Sha’ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha’ban. These fasts were not obligatory on him but Sha’ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:
1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, “Which fast is the most meritorious after the fasts of Ramadan?” He replied, “Fasts of Shaban in honor of Ramadan.”
2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: “Messenger of Allah, I have seen you fasting in the month of Sha’ban so frequently that I have never seen you fasting in any other month.” Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: “That (Sha’ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting.”
3. Ummul Mu’mineen ‘Aishah, Radi-Allahu anha, says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha’ban. I said to him, ‘Messenger of Allah, is Sha’ban your most favorite month for fasting?’ He said, ‘In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.”
4. In another Tradition she says, “Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha’ban.”
5. In another report she says, “I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha’ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month.”
6. Ummul-Mu’mineen Umm Salamah, Radi-Allahu anha, says: “I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha’ban and Ramadan.”
These reports indicate that fasting in the month of Sha’ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.
But it should be kept in mind that the fasts of Sha’ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha’ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha’ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha’ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, “Do not fast after the first half of the month of Sha’ban is gone.”
According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: “Do not precede the month of Ramadan with one or two fasts.”
The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha’ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

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Now Umrah visas can be converted into tourist visas

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Now Umrah visas can be converted into tourist visas

RIYADH — Prince Sultan Bin Salman, President of Saudi Commission for Tourism and National Heritage (SCTH), launched here Sunday the Post-Umrah Program, an initiative which allows Umrah pilgrims to convert their visas into tourist visas.
This is a key channel of “The Kingdom is the Muslims’ Destination” initiative, which was proposed by the commission several years ago.
In a press statement following the launching ceremony in Riyadh, Prince Sultan said the program aims at providing an opportunity to Umrah pilgrims to see the landmarks of the country, Islamic historical sites, attractive tourist destinations, and shopping centers and malls.
They might also opt to make cultural, medical, educational and marketing tours, visit exhibitions and attend conferences after having completed their Umrah, he added.
He said the SCTH is carrying out the program in cooperation with the ministries of interior, foreign affairs, and Haj.
Prince Sultan said the SCTH started the program several years ago and it took a long time to study. There were procedures that were not ready yet, like converting Umrah visa into tourist visa, among other procedures.
Business visa holders and GCC citizens can also avail themselves of the opportunity to join the post-Umrah program, he said.

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Source: saudigazette

Gaining True Benefit from Hajj

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Gaining True Benefit from Hajj

Acts of worship in Islam are rites performed by the Muslim that are ordained upon him by his Lord, to which he has to submit and comply with in order to obey the commands of Allaah The Almighty and show servitude to Him. Besides, they bear a lot of meanings, establish good morals and produce numerous social benefits that bring about a great deal of good to the Muslim individual and society.
Hajj, economically speaking, is a season of trade, and at the same time, according to the Sharee‘ah (Islamic legislation), a season of worship. It is an obligatory duty in which the affairs of both the World and the Hereafter meet together, and so does the past and present heritage of creed. Traders and merchants find in the season of Hajj a brisk market, where fruits of all kinds are brought to the sacred places from the different ends of the earth; and pilgrims come from every distant pass and city, bringing with them the bounty of their own countries that has been bestowed in the different parts of earth. All of these gather together in the sacred places at the same time. It is thus a season of trade, an exhibition of products and a veritable global market that is held annually. Moreover, it is a season of worship, where souls are purified, while feeling their closeness to Allaah The Almighty in His sacred House.
Of course, the tangible benefit of this would be evident and bear fruit when the Islamic countries attain a greater level of distinction and productivity, which allows for the exchange of Islamic commodities and artifacts.
These benefits would empower the Islamic economy globally, enabling the pilgrims to become intermediaries or peddlers of the commodities from the East and the West.
At that point, Hajj would turn into a means of mutual recognition and consultation, strategization of plans, unification of forces, exchange of commodities, benefits, sciences resulting in an authentic Islamic experience.
This is confirmed by the notion that Hajj is not only a spontaneous journey on which the Muslim utilizes his time, effort and property; rather it is a journey in which the glory of brotherhood and moral, social, economic and political benefits seems evident.
Those are the great objectives of Hajj. It entails compliance with the injunctions of Sharee‘ah (Islamic legislation); a boost to faith, an educational provision and an opportunity for exchanging benefits.
The wisdom behind Hajj
No doubt, by virtue of His wisdom and greatness, Allaah the Almighty has chosen that good and pure place in Makkah to honor it with a privilege that is unique to it apart from any other place in the world from the time of the mankind was created. In other words, He favored it to be a place for His sacred House and a destination of meeting and gathering of all Muslims from all parts of the world, from among those upon whom Allaah grants the favor of capability, that enables them to answer the call of Allaah The Almighty,by virtue of which they direct themselves to that ancient House.
In confirmation of this, Allaah The Almighty Says (what means): {Indeed, the first House [of worship] established for mankind was that at Makkah — blessed and guidance for the worlds. In it are clear signs [such as] the standing place of Ibraaheem (Abraham). And whoever enters it shall be safe. And [due] to Allaah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allaah Is free from need of the worlds.} [Quran 3:96-97]
When we read that wise saying (which means): {Indeed, the first House [of worship] established for mankind} we rest assured of the reliability of the statement that the angels of (Allaah) The Most Merciful were the first to build that House, for the word ‘mankind’ is given to Aadam may Allaah exalt his mention and his offspring, and this means that this ancient House was established before, or, at least, synchronous to the first of people on earth, i.e. Aadam may Allaah exalt his mention.
In another interpretation, it was said that this verse was revealed by Allaah The Almighty as a reply to the Jews when they claimed that Bayt Al-Maqdis is better and greater than the Ka‘bah, for it is in the holy land, where the Prophets, may Allaah exalt their mention, descended. By that verse, Allaah The Almighty showed the status of the Sacred House in Makkah, bringing to mind that this was the first house to be established for mankind, and the most honored place for worship: {…and a guidance for the worlds.}

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Article by: www.islamweb.net

34 travel agencies compete to provide services to Madinah visitors

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34 travel agencies compete to provide services to Madinah visitors

MADINAH — With the start of this year’s Umrah season public and private 34 travel agencies are competing with one another to provide the best possible services to the guests of God who visit the Prophet’s Mosque in Madinah before or after performing the lesser pilgrimage.

According to official statistics, about 1.5 million Umrah pilgrims visited Madinah since the start of the season by land, air, and sea. The figure is 10 percent less than the number of pilgrims who came during the same period last year.
Nearly 1.2 million of these pilgrims have already left the Kingdom while 400,000 of them still remain in the country, Al-Madinah Arabic daily reported.
Saudi missions abroad have issued 3 million Umrah visas in four months, the report said. More pilgrims are expected to visit the Prophet’s city in the coming months with their numbers peaking in Rajab, Shaaban, and Ramadan. This demands greater efforts by all relevant government departments to improve services to pilgrims.
Prince Muhammad Bin Abdulaziz International Airport is the main gateway of pilgrims to Madinah. The Haj Ministry’s branch office has opened a section at the airport to receive and see off pilgrims while the Traffic Department facilitates the movement of buses carrying the guests of God, the Arabic daily said.
A shuttle service, which was previously operating only during Ramadan, has been successful in ensuring quick and smooth transportation of pilgrims from different points of the city to the Prophet’s Mosque. Security officers and highway police ensure the safety of pilgrims while the Passport Department facilitates immigration procedures.
The Civil Defense Department has set out a comprehensive program to ensure the safety and security of pilgrims, especially at hotels and furnished apartments. The Health Affairs and Red Crescent Authority extend a variety of health and first-aid services. Haj Ministry’s officials prevent squatting of pilgrims in public places and tackle the reasons behind it.
The Ministry of Commerce and Industry inspects the markets to ensure an adequate supply of essential commodities at reasonable rates while the municipality enforces hygiene regulations in the market.
On the directive of Madinah Gov. Prince Faisal Bin Salman, a workshop was held with the participation of 34 public and private agencies to discuss how to provide integrated services to the guests of God during the current Umrah season.
Sami Isawi, director of the Department for Haj, Umrah, and Visit, said the workshop focused on the reception of pilgrims, their housing, transportation, and food as well as the historical places that pilgrims visit in Madinah.
“The workshop discussed prospects of improving housing facilities for pilgrims,” Isawi told the Arabic daily. It also focused on supplying healthy food and the proper storage of foodstuffs. Discussions also centered on improving IT services and how to meet the requirements of pilgrims with special needs.
“The workshop has proposed a number of recommendations, which would be implemented during the next Haj season,” he added.

Article by: saudigazette.com.sa