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Sequence of the Rituals of Hajj and ‘Umrah

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Sequence of the Rituals of Hajj and ‘Umrah

On reaching the Miqaat (the location that a pilgrim should not pass without assuming Ihraam), you should take a bath and apply scent to your body, including (for men) the head and beard. You should then assume Ihraam (sacral state) for ‘Umrah intending Tamattu’ (performing ‘Umrah then waiting to perform Hajj) and walk to Makkah pronouncing the Talbiyah (saying “Labbaika Allahumma Laibbaik, Labbaika La Sharika Laka Labbaik, Innal-Hamda Wan-Ni’mata Laka Wal-Mulk La Sharika Lakk” I respond to Your call O Allah, I respond to Your call, and I am obedient to Your orders, You have no partner, I respond to Your call. All the praises and blessings are for You, all the sovereignty is for You, and You have no partners with you.’)

When you reach the Ka’bah, you should do Tawaaf (circumambulation) around it seven times. You should know that the entire Sacred Mosque is a place for Tawaaf, no matter whether you are close to the Ka’bah or not. However, Tawaaf close to the Ka’bah is preferable, as long as you are not harmed by the crowds. If there are large crowds you may make Tawaaf far from the Ka’bah and. After making Tawaaf, you should offer two Rak’ahs behind Maqaam (station) of Ibraheem, may Allah exalt his mention, either near the Ka’bah or far from it. The most important thing is to be in place between the Kaaba and the Maqaam. You should then make Sa’y (walking seven times between As-Safaa and Al-Marwah) beginning with As-Safaa. When you finish the seven courses, you should shave the head entirely or trim your hair equally from all parts of the head (for men), contrary to what is done by many people now who cut hair from one side of the head only.
 
On the eighth of the month of Thul-Hijjah, you bathe and apply scent to your body in preparation for Ihraam for Hajj. You should resume Ihraam right from where you are staying. You should then go to Mina, where you should perform the Thuhr, ‘Asr, Maghrib, ‘Ishaa’ and Fajr prayers. All four Rak’ah prayers should be shortened but not combined, as this was the conduct of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). At sunrise on the Day of ‘Arafah, you should march to ‘Arafah, pronouncing Talbiyah solemnly and with submissiveness. When you reach ‘Arafah, you should combine the Thuhr and ‘Asr prayers, performing each as two Rak’ahs at the time of Thuhr. You should then devote yourself to supplicating to  Allah The Almighty. While doing this you should be in the state of Wudu’ and facing the Qiblah.
 
You should take care regarding the precincts of ‘Arafaat and its landmarks; a common mistake that many pilgrims make is that they stand outside its boundaries. Whoever does not stand within ‘Arafaat, his pilgrimage will be defective. The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Hajj is (the Day of) ‘Arafah.” A pilgrim may stand at any place on the plain of ‘Arafaat, east, west, north or south, except the bottom of the valley of ‘Urnah. The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said:“I stand here and the entire ‘Arafah is a standing place.”
 
At sunset, you should rush to Muzdalifah, pronouncing Talbiyah with humility and as quietly as you can. This is according to the command of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). When he rushed from ‘Arafaat, he straightened the bridle of his she-camel, bending her neck until her head was about to reach his saddle, and saying: “O people! Tranquility! Tranquility!” When you reach Muzdalifah, you should perform the Maghrib and ‘Ishaa’ prayers then spend the night there until the dawn. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )did not permit anyone to leave Muzdalifah before the dawn except the weak, who were permitted to leave at the end of the night.
Source: islamweb.net

Passing by Meeqaat without the intention of performing Hajj or ‘Umrah

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All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammad is His slave and Messenger, may Allah exalt his mention as well as that of his family and all his companions.

The person who performs Tamattu’ Hajj comes out of the state of Ihraam whenever he finishes his ‘Umrah unless he immediately enters the state of Ihraam for Hajj. So, he may go Jeddah or anywhere. During his return to Makkah if he passes by Meeqaat intending ‘Umrah then he has to enter in the state of Ihraam otherwise it is not compulsory. The Prophet Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ) said: “And these Mawaaqeet (Plural of Meeqaat) are for the residents of those places, and for travelers who come through those places with the intention of performing Hajj and ‘Umrah.” [Al-Bukhari and Muslim]

The same ruling applies if one comes back to Makkah from Madeenah after Hajj; if he intends to perform ‘Umrah, he has to enter in the state of Ihraam from the Meeqaat. If he does not intend ‘Umrah but comes Makkah for any other purpose like collecting his luggage or the like, then entering in the state of Ihraam is not compulsory. Because observing Ihraam is compulsory only to the one who intends to perform ‘Umrah. However, it is preferable to enter in Makkah with Ihraam intending ‘Umrah for the saying of the Prophet Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ): “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” [At-Tirmithi and Ibn Maajah]

He Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ) also said: “(The performance of) ‘Umrah is an expiation for the sins committed between it and the next ‘Umrah, and an accepted Hajj has no less a reward than Paradise.”

Know dear brother that Jeddah is not out of the boundaries of the Meeqaat, there is no Meeqaat between it and Makkah. So, going there is just as going to ‘Arafah and the other places which are within the boundaries of the Meeqaat.
Allah Knows best.

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Source: islamweb.net

Reward for praying in the two Holy Mosques & Other

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Reward for praying in the Two Holy Mosques, it means one single prayer in it, its reward is equal to the reward of an ‘Umrah.” Therefore, whoever performs many prayers in it, he gets the reward of many ‘Umrahs according to the number of the prayers that he prays in it, and Allaah is the possessor of great bounty.

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad is His slave and Messenger.

It is narrated by Imaam Ahmad in his Musnad and also by Ibn Maajah and others on the authority of Jaabir  that the Prophet said: ”The prayer in my mosque (Al-Madeenah mosque) is better than one thousand prayers in any other mosque with the exception of the Al-Haraam mosque, and a prayer in Al-Haraam mosque is better than 100,000 prayers.” Husayn (one of the narrators) said: “in other mosques.”

There is no difference of opinion in this regard between an obligatory prayer and other (optional) prayers as the statement of the Prophet was general.

An-Nawawi while interpreting Saheeh Muslim, said: “You should know that our School of jurisprudence [i.e. Ash-Shaafi’i] is of the view that this excellence is not peculiar to obligatory prayers in these two mosques; rather, this includes the obligatory prayers and the Nafl (optional or supererogatory) prayers altogether, and this is the view of Mutarrif from the Maliki School, but At-Tahaawi said: “This is peculiar to the obligatory prayer”, but this is contrary to the general meaning of the authentic Ahaadeeth that is said in this regard. …This is in regard to the reward, the reward of the prayer in this mosque is more than 1000 in other mosques, but this does not include it being sufficient for missed prayers; so if one has two missed prayers and he prays in Al-Madeenah Mosque one prayer, then this prayer is not sufficient for the two missed prayers, and there is no difference of opinion in this regard.”

Therefore, whoever prays an obligatory prayer in Al-Haraam Mosque, it will be written for him the reward of more than 100,000 obligatory prayers in any other mosque (other than Al-Madeenah Mosque), and whoever performs a supererogatory prayer in it, it will be written for him the reward of more than 100,000 supererogatory prayers in any other mosque (other than Al-Madeenah Mosque).

Likewise, for one single prayer in Qubaa’ mosque, one gets the reward of what equals an ‘Umrah, as it is confirmed that the Prophet said: ”The prayer in Qubaa’ mosque is equal to an ‘Umrah.” [Ahmad, At-Tirith, and An-Nasaa’i]

Tuhfat Al-Ahwathi reads: “It means one single prayer in it, its reward is equal to the reward of an ‘Umrah.” Therefore, whoever performs many prayers in it, he gets the reward of many ‘Umrahs according to the number of the prayers that he prays in it, and Allaah is the possessor of great bounty.

Similarly, an ‘Umrah in Ramadhaan is equal to a Hajj as confirmed from the Prophet. It is for this reason that some jurists are of the view that it is desirable to perform ‘Umrah many times in the month of Ramadhaan so that the reward would be repeated. Ibn Al-Muflih, from the Hanbali School of jurisprudence, said in Al-Furoo‘: “It is desirable for a person to perform it [i.e. ‘Umrah] many times in Ramadhaan as it equals Hajj as per the Hadeeth.”

Nonetheless, some jurists are of the view that the ‘Umrah that equals Hajj is not the ‘Umrah in which one goes out to the nearest point out of the sanctuary of Makkah to assume Ihraam from, as the Prophet did not do so at all during his stay in Makkah, neither before the Conquest of Makkah nor after it, and no Companion did so, despite the fact that they were the people who were most keen on performing good deeds, and they were the most knowledgeable of what the Prophet had meant and most capable of doing it; however, they did not do this easy activity that has a great reward, so how come that one of them could have performed 30 Hajj in Ramadhaan [i.e. the reward of 30 Hajj by performing ‘Umrah 30 times] or more and then he did not perform one single ‘Umrah to get the reward of Hajj? Indeed, what the Prophet meant is the usual ‘Umrah that he and his Companions did, for which they started their journey from their place of residence where they used to live, and it is this kind of ‘Umrah that the Prophet ordered Umm Ma‘qil to perform and said to her: “An ‘Umrah in Ramadhaan is equal to Hajj.” However, the Prophet did not say to the people of Makkah: “Go out to the nearest point out the sanctuary of Makkah to assume Ihraam from and perform as much ‘Umrahs as you could, as an ‘Umrah in Ramadhaan is equal to a Hajj”, and no Companion understood this from him.

Allaah Knows best.

Source: islamweb.net

Sharing the reward of ‘Umrah

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Is it permissible for me to perform ‘Umrah on my own behalf and on behalf of my deceased father and a number of my deceased relatives? What is the allowed number and what are the conditions of this? Is the intention of doing so stipulated before traveling to the Sacred Places?

Fatwa

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammad Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ) is His Slave and Messenger.

If you mean assuming Ihraam for one ritual on behalf of yourself and on behalf of others, then this is not permissible because Ihraam is valid for only one person. If you mean sharing the reward of  ‘Umrah with them, then this is allowed by many scholars and there is no limit for the number.

Shaykh Ibn ‘Uthaymeen may Allaah have mercy upon him said:

There is no limit to how many people may share in the reward. The Prophet Sallallahu `Alayhi Wa Sallam ( may Allaah exalt his mention ) offered a sacrifice on behalf of his entire Ummah (i.e. Islamic nation), and a man may offer a single sheep on behalf of himself and the members of his household, even if they are one hundred.

However, it is more appropriate and better to keep the reward for yourself and to strive hard in supplicating Allah Almighty for those deceased individuals. If you would like to perform ‘Umrah on their behalf, you can go out to the nearest place from which you can assume Ihraam again – which is At-Tan‘eem – after doing the ‘Umrah that you offer on behalf of yourself, then assume Ihraam for performing ‘Umrah on behalf of whomever you want. You can repeat that in the same journey for as many times as you want.

No intention is stipulated for that before traveling. If it occurs to you to share the reward of your ‘Umrah with a deceased person, according to the opinion that allows that, or if it occurs to you to do ‘Umrah on behalf of whomever you want after traveling, then there is nothing wrong with that at all. We have repeatedly pointed out such rulings in many fatwas. Allah Knows best.

Source: islamweb.net

How To Wear Ihram according to the Sunnah

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The first step is the actions to do before putting on the Ihram.
To be in the state of purity is the first step to be in the state of ihraam. It is mustahab to do Ghusl (bath) which is Sunnah of the Holy Messenger (ASAW). One should take time to remove any unwanted hear and also to cut the nails on the fingers and toes. One should also shave off the hair under the armpits and trim the mushtash. One should also remove any hair below the navel.

Steps for entering the Ihraam for Men

This is only for men where they have two sheets unstitched – first is to cover the lower part by wrapping it around the waist The other sheet is thrown over the shoulder. According to the ulema, it is permissible to wear a belt to hold the bottom sheet which can be handy especially to keep your passport and other valuables.

ehram for men according to the sunnah

Steps for entering the state of Ihraam for Women

ehram for women

There are no ihram clothing for women but there are certain guidelines which women should follow such as they are not allowed to cover their face and hands while in ihram state.

What actions or things are allowed when in the state of Ihram

One can wear the following hand watch, contact, spectacles, personal valuable belt, ring, etc. Removing the ihram when having a shower does not break the state

Actions which are dislike when in the state of Ihram

Once in the state of ihram one should be in constant remembrance of Allah and doing any actions which are against the Sunnah are prohibited. Also, certain actions such as walking with only the bottom part and not having anything covering the top is not available. One should always have the right shoulder covered except during the tawaf of the Kaba. It’s important to remain clear especially with impurities if you are traveling with little children etc.

                                                                                                 Source: hajjguides.com

A Journey To Allah Forever

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You end your Hajj journey professing that Hajj is not just a one time journey, but a covenant to live by for the rest of your life. You must go to Hajj, a journey to Allah forever.

Upon arriving at Amman, I was not feeling too well. My biggest fear thus far was that I may get so sick that I will not be able to perform Hajj properly. The first worry was that at Amman how would I take my clothes off and put on the Ihram while feeling this sick? I didn’t know what to do. While standing in front of the bathroom seeing everyone walk in and change into the ihram, I just grabbed my stuff and walked into the bathroom and threw on my ihram. There was a friendly Egyptian man working in the bathroom who helped me put it on. Everyone on the way looked towards the Hajji’s with reverence and asked Allah that they have a successful Hajj mabroor. On the plane, everyone started reciting the Talbiyah. One man stood up reciting and tears were in his eyes as we flew over the miqat. “Labayak Allhuma Umrah”, everyone said in their minds.

Upon reaching Jeddah, my mom and I were happy that the weather was hot, so that I wouldn’t be cold in my ihram. After a few hours, we took a bus to Mecca. Everyone was wondering when they would get a glimpse of the Haram. We thought every little masjid on the way was the Haram, until finally there it was. Between the different buildings, we could see the minarets of the Haram. It was so glorious, and shining with great power. It was absolutely beautiful. Then suddenly the streets had filled up with people – we were arriving right after Fajr. The streets were packed with every ethnicity you can think of. We went to our rooms at Gawharat Najd, just two minutes away from the Haram. Wow, one small room to fit five people, this is going to be something, I thought. We were instructed to perform the Umrah ASAP; I wanted to remove my ihram as well as I still wasn’t feeling that good. So my mom and I, her on her chair, went to do our Umrah.

I walked into the Haram in suspense of when I will see the Kaaba. We walked to the top floor and approached the end of the rail when then we saw it. Wow, it was there – so grand and powerful. The sight of it with hundreds or thousands of people walking around it was so magnanimous. We made our dua and we started our tawaf. I was really tired and unfortunately thought to myself, man I want to finish as quickly as possible so that I can go rest. After the tawaaf, I was too tired to push mom any longer on the wheelchair and ended up in a wheelchair next to her doing Sa’i. When we were done, I didn’t completely shave my head. It was a beautiful feeling. I felt refreshed. I went back to the hotel, took a shower and got some rest. I changed into my regular clothes, which was a white thobe. I was feeling a lot better health-wise. The next four or five days were spent at Mecca. Praying, resting, reflecting and a little bit of shopping. It is a different lifestyle. Our lives in those couple of days revolved around the prayer. We would wake up early to do tawaaf when it wasn’t crowded. Looking at the Kaaba was one of the most enjoyable activities. It felt great to just stare at it. There was so much power there.

Then The Big Day arrived. It was the 8th of Zul Hijjah, time to start Hajj. We were awoken at 1 a.m. to know that the buses were leaving for Mina and that we had to get ready immediately. I took my shower, put on my ihram and packed a small handbag. Upon arriving to Mina, we saw our tent in which we would stay. Wow, I thought, we were going to stay in this tent, and I was complaining about the hotel. We laid down our thin mattresses and set ourselves up. More of our group kept coming and our space started shrinking, the small two feet mattresses were now stuck to each other, so if you spread your arms it would hit your neighbor. Al Hamdullilah. We are so spoiled by our lifestyles.

The next of day, 9th of zul Hijja is the day of Arafah. We waited for our buses in Mina and took off for a short drive to Arafah. Once at Arafah, (again, I was complaining about the AC tent in Mina), now there was an open tent with no AC. But everyone was focused. This was The Big Day. Al Hajj Arafah. If there is one day you really want to focus on, it’s this day. The mountains were beautiful, ranging from brown to red. We had a short talk with our sheikh and we were on our way. Everyone here went into his or her own zone. Chit-chatting here was almost unheard. Everyone was making his case with Allah. Recognizing his previous sins and making a covenant with Allah, to become a new person. Then the rest of the time was spent in Dua. Here, Allah forgives his servants. Here is where He says to His angels, “Look at My servants.” And that is what it’s all about. Millions are at the same place, coming to obtain benefits for themselves. Not wanting anything else but forgiveness from Allah. People don’t go to Hajj as someone goes on vacation, to relax and have a good or okay time. People at Hajj are soldiers on a mission. A mission to answer the call of their Lord and seek His forgiveness as well as ask Him for what is bothering them or what they want. It is almost like a supreme doctor’s visit. You go there and tell Him the troubles you have and ask His assistance. “Wa ma Nasr ela be Allah”. You alone we ask for assistance. Here is where it happens. No one can help you here except Him. Brothers were standing, lying down or sitting conversing with their Creator. Meeting with Him in this grand union, this was like the Day of Judgment. The meeting took place from Zuhr to the Maghreb. The sunset here was another magnificent view.

One then waits again to make it on a bus to Muzdalefa. Upon arrival, the same cycle of surprise, worry, and regret takes place. You are surprised that now there are no tents here you worry about how you will manage, and you regret not giving enough shukr at the previous station. This night was a happy night. You can tell on everyone’s faces, it was almost like everyone felt that they had been forgiven at Arafah, and are here getting even nearer to Allah “Izdelaf”. We ate some crackers and walked around a little, then made our way to get some rest, as the following day would be one of the busiest days. The weather was pretty cold, especially since we were in the open plains with some wind and wearing our Ihram. I had brought a cover over from the hotel so that helped a lot. I dozed off to sleep while feeling different people make their camp next to us, a lot of whom it seemed, were from Turkey. The next morning one woke up having a hard time getting out of the covers because of the cold. This is where I said to myself, I will definitely get a super cold here and be finished. But as Allah had done earlier He pushed me through this in a manner which I had never witnessed before. We hastened our way back to the main camp Mina, which compared to Arafah, and especially Muzdalefa was like a five-star hotel. Al Hamdullilah.

We rested a little, ate and received instructions. At Zuhr, it was game time. We set out for Jamarat, the step which everyone hears so many stories about, which are frankly doing more damage than good. Here, we took our longest walk yet, as transportation is not available for this step. The weak and sick and some, as our group leader called, “female women” stayed back. This was like the military. We walked alongside thousands to go take out the enemy. What people miss though, is the spiritual aspect of this, and turn it into more of a physical mission. But whatever it may be, it is still an adventure. You see the people going there with worry and anxiety on their faces, while the people returning are mostly smiling and chatting. Because of the sheer limited nature of the place and the magnitude of people, this tends to be where you witness the most crowds at Hajj. It is amazing when you first see the large Jamrah which everyone pelts this day. One after the other, hands were just swinging, making an all-out attack on Shaytan. We were worried this first time, so we locked hands and hustled through, fired our ammunition, then retreated and regrouped. At my first throw, I attempted the automatic fire method but failed as all of my rocks fell when another hand hit mine. Usually, we lose a few people here from the group and they had to make their way back alone.

We then continued walking now towards Mecca. We had all missed it very much; those two days out in the mountains made us miss the House of Allah. We walked back and at this point had virtually no energy at all. Given that we threw the Jamarat, and our sacrifice was done on our behalf, all that was left before partial tahlul was either tawaaf el ifadah or shaving of the head. I missed my clothes, even though by this time I had started getting used to the Ihram. A Sudanese brother took some soap and water and shaved my head. This was very refreshing – truly just like a newborn baby. Now I had to do my Tawaaf and Sa’i before returning to Mina that night. I was really tired, but I rolled my chair by myself, went along with about 1 million people or so to do my tawaaf and Sa’i. It was really crowded yet still beautiful. Looking at the faces of people you realize Allah’s power. You realize now what He means when He says that in your creation and faces and colors, are signs for people with understanding. You start seeing Allah’s will and power as opposed to the people themselves. We made our way back to Mina that night, relieved at the fact that we have completed the arkan of Hajj. We spent it in rest, getting to know one another and zikr of Allah. The Jamarat got easier the second and third time.

We then returned to Mecca to say goodbye to the beloved city and House. It is beautiful how Allah calls it “the house”. “El Bet” = the House. This is neither a mansion nor a castle, this is The House. Tawaaf el Wada’, was one of the most crowded. We kept trying to go upstairs but with no hope, Allah wanted us there next to His House on the ground floor. It was less crowded. However, I had to rest, as sleep was attacking me from all doors.

Now comes the beloved city: Madina.

Medina is truly a blessed city. The prophet’s Masjid is such a peaceful and tranquil place. You can almost still see the prophet coming into Madina and the people welcoming the arrival of the most wonderful person on earth to their small city of Yathrib. Here you are in the presence of the prophet and you get to finally meet him. And as the sahaba did, you get to go and tell him that you have heard his message and you have believed and confessed the oneness of Allah and the message of His prophet Muhammad (PBUH). You give your salaams to him along with thousands of others, but you know that the answers you in particular. You have come from distant lands and you have asked for forgiveness from Allah at His house. You get to also visit Masjid Quba, the first masjid in Islam, in which two Rakat after having done wudu’ at home, is equivalent to an Umrah. You get to visit the martyrs of Uhud and all those at Baqe’. Next, to the Prophet (PBUH), you also give your greeting to those closest to him, who followed him in the best way ever seen, Abu Bakr, the friend in the cave, and Omar, the wholehearted enthusiastic, yet a soft-hearted leader. At Baqe’ you visit Uthman who gave endless amounts of his wealth for the sake of Allah, and Khadija the first to believe in Allah’s message and comfort the prophet with wisdom.

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Virtues of ‘Umrah Performed in Ramadan

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Virtues of ‘Umrah Performed in Ramadan

Ibn ‘Abbaas may Allaah be pleased with him narrated, “When the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) returned after performing Hajj (major pilgrimage), he asked Umm Sinaan Al-Ansaariyyah,‘Why did you not perform Hajj?’ She replied, ‘The father of so-and-so [i.e., her husband] had two camels and he went on pilgrimage on one of them, and the second is used for the irrigation of our land.’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said [to her]:‘An ‘Umrah (minor pilgrimage) in Ramadan is akin to Hajj with me [in terms of reward].’” [Al-Bukhaari and Muslim] According to another narration, he told her: “When Ramadan comes, do ‘Umrah as [the reward for] it then is equivalent to Hajj.”

Likewise, it was reported by Umm Ma‘qil may Allaah be pleased with her that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said to her, “Perform ‘Umrah in Ramadan, as it is equal to ‎Hajj.“‎[Abu Daawood] Similar Hadeeths were also narrated on the authority of Jaabir, Anas, Abu Hurayrah and Wahb ibn Khanbash may Allaah be pleased with them all.
 
Ibn Battaal may Allaah have mercy upon him commented on the aforementioned Hadeeths, saying:
The sentence that ‘Umrah “then is equivalent to Hajj“, proves that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was actually encouraging her to perform a voluntary Hajj, as the whole Ummah (Muslim nation) has unanimously agreed that the ‘Umrah can never be a substitute for the obligatory Hajj. Moreover, what he, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), meant is that they are like each other in reward, but virtues cannot truly be perceived through analogy; and Allaah The Almighty bestows His Bounty upon whom He Wills. 
 
Benefits and rulings [derived from these Hadeeths]:
1-    The mercy and bounty bestowed by Allaah The Almighty upon His slaves is great, as He granted them huge rewards in return for small good deeds; so, we praise Him abundantly for that.
2-    The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was keen on ensuring the welfare of his Ummah and would ask after those under his rule. Just as he was the sincerest confidant to all people, any slave whom Allaah The Almighty puts in charge of subjects should treat them leniently, advise them, check on their conditions and serve their worldly and religious benefits.
3-    ‘Umrah done during the month of Ramadan cannot be a substitute for the obligatory Hajj, i.e., they are equal in reward, but the former does not replace the latter as a fulfillment of the obligation that is unanimously agreed upon by the scholars.
4-    The reward of good deeds increases in proportion to the virtue of the time they are performed in, as well as one’s heartfelt devotion and dedication.
5-    This Hadeeth is similar to the narration that says, “The Chapter Al-Ikhlaas (Purification) equals one third of the Quran”; it indicates that it is equivalent in terms of the reward of recitation, not that reciting it could, or should, substitute actually reciting [that much or] the whole of the Quran.
6-    The ‘Umrah here is considered equal to the Hajj in reward, when it is performed during the month of Ramadan, which is a great season for good deeds. Hence, whoever performs it then, enjoys the virtue of the place [i.e., the Sacred Mosque in Makkah] and time [i.e., Ramadan]; this is also the case with one who performs Hajj, as he is also in the same holy place and in a blessed time [i.e., months of Hajj].
In addition, doing ‘Umrah in the month of Ramadan ‎is more difficult. That is because one may be fasting while performing it or break his fast due to the traveling involved, and then have to make up for it. This is not the case when one performs ‘Umrah during any other month. The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said to ‘Aa‘ishah may Allaah be pleased with her once, when he ordered her to perform ‘Umrah, “It [i.e., its reward] is according to your effort”, or, as per another narration, “according to your expenditure.”[Muslim]
7-    This great reward is granted to whoever performs the ‘Umrah during the month of Ramadan, even if he [or she] returns immediately thereafter and does not prolong his [or her] stay in Makkah.
8-    These Hadeeths do not mean that it is recommended for one to perform ‘Umrah many times in the month of Ramadan or in a single day of it. This practice, which has become common today, differs from the Sunnah and traditions of the honorable Companions may Allaah be pleased with them as it was not reported that any of them used to perform many ‘Umrahs during the same journey to Makkah.
9-    Whoever performs ‘Umrah in Ramadan and intends to stay at the Holy Mosque during the whole month or its last ten nights, should guard himself against committing any prohibition, because evil deeds are more sacrilegious in Makkah than in any other place, not to mention, during the month of Ramadan.
10-    Whoever takes his family to stay at the Holy Mosque during the month of Ramadan, should take care that they, too, do not fall into committing any forbidden act; otherwise, he may return with sins that exceed the reward he came to earn, due to his negligence towards his wife and children.
11-    If one entered the state of Ihraam (ritual consecration) with the intention of performing ‘Umrah and reached Makkah while fasting, he has the choice of either breaking his fast to be able to do it immediately or waiting to do it until after sunset. It is better for him to break his fast during the daytime and perform ‘Umrah upon arrival, since doing ‘Umrah right after reaching Makkah, is what the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), did.

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Hajj: Between Obligation and Reality

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Hajj: Between Obligation and Reality

The processions of monotheists are making their way to the sacred places to fulfill the obligation of Hajj in compliance with the methodology of the father of prophets and the leader of monotheists, Ibraaheem (Abraham) may Allaah exalt his mention. This has been the case since he made the immortal call in response to the command of Allaah The Almighty. This is recorded in the Quran, as Allaah The Exalted Says (what means): {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass — that they may witness benefits for themselves and mention the name of Allaah on known days …} [Quran 22:27-28]
This journey is also in compliance with the Sunnah (tradition) of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who said during the course of the Farewell Pilgrimage: “Take from me your rituals (of Hajj).” [Muslim]
Out of love for Allaah The Almighty and in compliance with the Sunnah of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as soon as the months of Hajj come, all Muslims are inspired with an inclination to depart to the sacred places in response to the command of Allaah The Almighty.
Yet, have the Muslims, who are now over a billion, succeeded in keeping alive the spirit of this obligation and witnessing the benefits of this worldly life and the Hereafter, which are referred to in the noble verse: {That they may witness benefits for themselves and mention the Name of Allaah on known days …} [Quran 22:28]
Being the slaves of Allaah The Almighty, the effect of the different acts of worship is supposed to materialize in the Muslim community where it dominates their mutual relations and behavior. Have we observed the effect of Hajj reflected in the Muslims in reality? This act of worship unites the Muslims hearts and firmly grounds the unity of feeling as a consequence of the unity of the ritual. Have we actually observed this? Have the Muslims benefited from the fruits of Hajj and lived its wisdom while applying its rulings according to the Sharee’ah (Islamic legislation) and Sunnah (tradition)?
Has this procession of those who wear the bright white dress of pilgrims moved among the sacred places adorning the earth and of which Allaah The Almighty boasts of before the angels, with united hearts and surrendering to the injunctions of Allaah The Almighty?
Has the great wisdom behind Hajj and its noble effect materialized in a tangible manner in that great procession and is it reflected in the pilgrim’s actions and acts of worship? Are the differences and barriers between the rich and the poor, the strong and the weak melted and removed? Have the souls become cleansed, compassionate, connected and no less pure than the clothes of Ihraam?
The Reality: Notwithstanding the massive gathering of Muslims in these sacred places — even if the increasing number of pilgrims is a positive sign of the Islamic awakening and denotes compliance to the methodology of the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) — there is still a large group of pilgrims who would answer in the negative to the aforesaid questions.
This could be due to many reasons:

  • Many Muslims are far from the sound foundations of the Islamic creed. This implies a clear deviation from the straight path of Allaah The Almighty as well as a contradiction to the straight guidance of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who warned against hidden and minor Shirk (associationism), not to mention major Shirk. This draws attention to the importance of clarifying Islamic monotheism and dedicating worship to Allaah The Almighty alone.

Sadly, some scholars fall short in their duty in this aspect and remain silent concerning these polytheistic deeds, while they are the trustees of the message of the manifest proclamation. Many Muslims have come to think of this act of worship (Hajj) as a tourist tour which voids it of the spirit of faith. It has even become a subject to pride and boasting. It is as if one goes to Hajj in order to beautify his name with that title (Al-Hajj so-and-so), and when he is not called by this title, he considers it a disdain.

  • Many pilgrims are ignorant of the etiquettes and morals of Hajj, particularly in the practical application of Hajj in Tawaaf (circumambulation) and Sa‘y (going seven times between Safa and Marwah). While pilgrims are moving from one place to another, certain kinds of dispraised behavior, as well as different forms of unjustifiable harm, occur, although all this is forbidden. Allaah The Exalted Says (what means): {Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihraam], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj.} [Quran 2:197]

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Journey Towards Allaah The Almighty

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“Whoever performs Hajj for the Sake of Allaah and does not commit any obscenity (sexual intercourse while in the state of Ihraam) or commit any evil will go back (free of sin) as on the day his mother bore him”
These are meaningful words that were said by the best of all creation and the most truthful of them, Muhammad ibn ‘Abdullaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and they imply immense grace and the limitless bounty of Allaah The Almighty Who does not need anything from His creatures. This bounty was also stated in other texts of the Sharee‘ah (Islamic legislation). For example, when ‘Amr ibn Al-‘Aas may Allaah be pleased with him came to proclaim his reversion to Islam, he said, “I wish to lay down some conditions.’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked: `What conditions do you wish to put forward?’He replied, `To be granted forgiveness.’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said:`Do you not know that (embracing) Islam wipes out all that has gone before it (previous misdeeds)? Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.”
One wishes to understand why Allaah The Almighty granted this immense bounty in return for this act of worship that is imposed upon the Muslim only once in his lifetime. This aspiration is not because we consider that this is too much for the benevolence of Allaah The Exalted (we seek refuge in Allaah from such an assumption), as His Bounty and Mercy are infinite. This is only an attempt to find out the reasons behind this immense bounty to encourage ourselves to attain it and to do our best to win the great reward about which the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), told us.
If we contemplate the aforementioned Hadeeth and its words, we will find that it contains four points:
First: The obligatory act of worship which is Hajj
Second: Devotion, i.e. performing this act of worship for the sake of Allaah The Almighty alone
Third: The acts that spoil this act of worship, namely obscenity and sins
Fourth: The reward which is forgiveness of all sins
In other words, whoever performs this act of worship as legislated by Allaah The Almighty and only for His Sake, refraining from all that may negatively affect it, will receive the reward about which the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), told us.
Let us speak about these four points with some detail.
First: Hajj
The word “Hajj’ in Arabic means “heading to” or, “frequently heading to an entity that you glorify”.
In Sharee‘ah, Hajj means heading to Al-Masjid Al-Haram with a specific appearance, at a specific time to perform specific acts.
Hajj is one of the acts of worship that require both physical and financial sacrifices to be performed, and it has conditions, cornerstones, duties, and recommended acts. However, here we are trying to shed light on the great meanings behind all these things, as well as the immense benefits of Hajj. Of course, we cannot mention all the benefits of Hajj, and we will only refer briefly to some of them:

1–    Hijrah (emigration) to Allaah The Almighty and His Messenger, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ): One of the meanings that is implied in the Hajj journey is emigration to Allaah The Almighty and His Messenger, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). The Muslim leaves his money, children, family, work, and country in response to the commandment of His Lord hoping for His Reward and fearing His Punishment, as well as asking for His forgiveness, mercy and bounty. Allaah The Almighty described the response of the Muslims to the call to this Hijrah Saying (what means): {And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass } [Quran 22:27]
The Muslims come from the four corners of the planet for the Sake of Allaah The Almighty alone, fleeing to Him: {So flee to Allaah…} [Quran 51:50], and implementing the Hadeeth in which the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said, “…there is no resort and no deliverer from (hardships) except You”. However, the strange thing is that some people go to perform Hajj while being inattentive to this meaning that is implied within that act of worship. It is strange to see a pilgrim with the signs of fatigue of the journey and emigration appearing on him, while he is unable to give up smoking cigarettes. If the pilgrim paid attention to the meaning of emigration in the Hajj, the first thing he would do is desert sins, as “the emigrant is the one who emigrates from what Allaah has Forbidden,” or “the emigrant is the one who emigrates from sins.” Neglecting this aspect will most likely deprive the pilgrim from tasting the sweetness of this meaning within this great act of worship.
Allaah The Almighty Says about Hijrah, which applies also to Hajj which is a form of Hijrah, (what means): {And whoever leaves his home as an emigrant to Allaah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allaah}[Quran 4:100]
Abu Hurayrah may Allaah be pleased with him reported that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Whoever leaves for Hajj and then died before [performing it], will be granted the reward of the pilgrim until the Day of Judgment.”
Ath-Thahabi may Allaah have mercy upon him mentioned in As-Siyar:

  • Al-Haakim may Allaah have mercy upon him said that he heard the two sons of Al-Mu’ammal ibn Al-Hasan saying, ‘Our grandfather spent three hundred thousand on the pilgrimage in which he died.’ Al-Haakim added, ‘I later accompanied them during the journey of Hajj and we visited the grave of their grandfather at Ath-Tha‘labiyyah. When we reached the grave, we found its tombstone reading: {And whoever leaves his home as an emigrant to Allaah and His Messenger and then death overtakes him – his reward has already become incumbent upon Allaah}[Quran 4:100]’”

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How to Perform 'Umrah'

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What is Umrah?

In Arabic, the word ‘Umrah is derived from I‘timaar which means a visit. However, ‘Umrah in Islamic terminology, means paying a visit to Ka’bah, performing Tawaaf (circumambulation) around it, walking between Safaa and Marwah seven times. A performer of ‘Umrah puts off his Ihraam by having his hair shaved or cut. ‘Umrah can be performed along with Hajj and in other days as well.

‘Umrah can be performed during any time in the year, there is no fixed time for ‘Umrah.

The Pillars of `Umrah are four:

a) Ihraam: which is assumed at the Meeqaat.

b) Tawaaf: around the House.

c) Sa’y: walking between As-Safaa and Al-Marwah, which consists of seven circuits.

d) Tahal-lul: which means coming out of the state of Ihraam; becoming lawful what was previously prohibited during Ihraam.

During ‘Umrah, pilgrims do not go to Minaa, ‘Arafaat and Muzdalifah or throw pebbles on the Jamrahs (stone pillars representing devils) or offer animal sacrifice. These rites are only performed during Hajj.

How to perform ‘Umrah:

1. When the one who wants to perform ‘Umrah arrives at the Meeqaat, it is recommended for him (both man and woman) to take a bath if convenient, including menstruating women and those experiencing postnatal bleeding. The man perfumes his head and beard but not his Ihraam garments. There is no harm in what remains of it after Ihraam. There is nothing wrong if it is not possible to take a bath at Meeqaat.

2. Men are to change into their clothing of Ihraam while the women only need to make their intention at that time in the clothing they are already wearing. There is no specific clothing designated for women, except that they are prohibited from wearing the Niqaab (face-veil) and gloves. Instead, they may cover their hands with the lower part of their khimaar (head covering), while using the upper part of their jilbaab (outer garment) or a separate piece of fabric to cover their faces by drawing it down, if there is need to do so.
As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and the Ridaa’. The Ridaa’ covers the top half of the body, while the Izaar covers the lower half. No other clothing is allowed to be worn in addition to these – no underwear, no pants, no shirt, no turban, no hat, etc. are to be worn.

Then the pilgrim makes the intention at the Meeqaat to begin the rites of ‘Umrah by entering the state of Ihraam. The intention must be made in the heart, while the statement made afterward is: “Labayka ‘Umrah” or “Allahumma labbayka ‘Umrah”. This statement begins the rites of `Umrah. So the first pillar of `Umrah is the Ihraam. The intention is made in the heart, while the tongue recites the opening Talbiyyah. And if you wish, when uttering Talbiyyah, you may state a condition to Allah fearing that which may prevent you from completion of the ‘Umrah whether illness or fear – saying “in habasanee haabes fa mahillee haithu habastanee” (I come out of the state of Ihraam from the place You prevent me from continuing). So if you do that and are then prevented or become ill – then you may come out of Ihraam. Then repeat the Talbiyyah: “labbayk Allahumma labbayk, labbayka laa shareeka laka labbayk, innal-hamda wan-ni’mata laka wal-mulk, laa shareeka lak” (“In response to your call O Allah I perform ‘Umrah, here I am O Allah. In response to Your call. You have no partner. In response to Your call. All Praise and Blessings, and the Ownership of all that You created is Yours (alone). You have no partner”)

Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot and say: “Bismillaah, Allahumma Salli ‘Alaa Muhammad, Allahumma Ighfirli waftahli Abwaaba Rahmatik. (In the name of Allah! O Allah! Exalt the mention of your Messenger. O Allah! Forgive my sins, and open the gates of Your mercy for me).” You should enter in a manner expressing humility and gratitude to the blessings He, Almighty, conferred upon you.

3. Upon arriving at the Ka’bah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your right hand and kiss it. If this isn’t possible, you should face the Black Stone and point to it. Don’t push and shove, causing harm and being harmed by other people. When touching the Stone, the following is said: “Bismil-laah, Allahu Akbar” (In the name of Allah, Allah is the Greatest) or “Allahu Akbar” (Allah is the Greatest).

A pilgrim must walk, keeping the Ka’bah on his left. When you reach the Yamaani corner touch it with your right hand, if possible, but do not kiss it, and say: “Bismil-laahi wa Allahu Akbar”. If this is difficult for you, then go on performing tawaaf without touching it, pointing at it or even saying “Allaahu Akbar” because this was not narrated from the Prophet, sallallaahu alayhi wa sallam, on the other hand whenever you reach or are parallel to the black stone, touch it with your right hand, kiss it and say, “Bismillaah Allahu Akbar”, if it is not possible then it is enough to point at it and say, “Bismillaah, Allahu Akbar”.

During this Tawaaf it is preferred for a man to do two things:

a) Al-Idhtibaa’ from the beginning of Tawaaf until the end, which is placing the middle of one’s Redaa’ under the right arm and the ends of it over the left shoulder. When you are finished performing Tawaaf, you may return your Reda’ to its original state because the time for A-Idhtibaa’ is only during Tawaaf.

b) Ar-Raml during the first three circuits only. Ar-Raml means speeding up one’s pace with small steps.

Make supplication from your heart, for that which will benefit you. Recite whatever you wish, supplicate to Allah by asking for good, recite the Quran, anything you wish. There are no specific statements or supplications to be recited during the Tawaaf that are authentically established in the Sunnah. However it is recommended to say between the two corners during each circumbulance as it is reported from the Messenger of Allah, sallallaahu alayhi wa sallam: “…Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire.” [Quran: 2:201]

4. When you complete seven circuits of Tawaaf, approach Maqaam Ibraaheem (Ibraaheem’s station) and recite this verse (which means): “And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer…” [Quran: 2:125]

Then pray two short Rak’ahs, as close as conveniently possible, behind Maqaam Ibraheem. If it is not possible then you can pray them anywhere in the sacred mosque. It is preferred to recite during the first Rak’ah the chapter “Al-Kafiroon” [109] and during the second one the chapter of “Al-lkhlaas” [112].

Upon completing the two Rak’ahs, return to the Black Stone and touch it, if convenient

5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which means): “Verily, As-Safaa and Al-Marwah are from the symbols of Allah. So it is not a sin on him who performs Hajj or ‘Umrah of the house (ka ‘bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allah is the All-Recognizer, All-Knower.” [Quran; 2:158]

6. Then climb unto mount Safaa until the Ka’bah is visible, if possible. Facing the Ka’bah the following is to be said 3 times, and between each time one is to make ones own supplication:

“Allahu Akbar, Allahu Akbar, Allahu Akbar. Laa ilaaha il-lall-llaahu wadahu la shareeka lahu, lahul mulku wa lahul hamdu, wa huwa ‘alaa qulli shay’in qadeer. Laa ilaaha il-lall-llaahu wahdahu, anjaza wa’dahu, wa nasara ‘abdahu, wa hazamal ahzaaba wahdahu” (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. None has the right to be worshipped except Allah alone, Who has no partner. To Him belongs the dominion, to Him belongs all praise, and He has power over everything. He fulfilled His promise, gave victory to His servant, and defeated the confederates alone.)

7. Then descend and go towards Marwah, running between the fluorescent green lights (for men only), upon reaching Marwah climb upon it if it is possible, and repeat the same procedure as when ascending Safaa except you are not to recite the above-mentioned verse, because it is recited when ascending Safaa for the first time only. This completes one circuit. Then one continues back to Safaa running between the fluorescent green lights (for men only) – thus completing two circuits.

There are no particular supplications to be recited between Safaa and Marwah. Seven circuits are to be completed ending the last one on Marwah.

Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips length from the end. The rights of ‘Umrah have now been completed.

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