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Journey of a lifetime in black and white

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Although the pilgrims have to leave the holy city of Makkah, something deep down never goes away: The indelible memories of this spiritual journey, the journey of a lifetime.

I interviewed Reem Al-Faisal in 1996 when she was having her first major exhibition about the port of Jeddah. I was stunned by the choice of subject but could not help but marvel at her immense talent and boundless creativity.

I knew then that Reem Al-Faisal would never settle for anything easy and ordinary.

She became one of the few women to have covered in depth Hajj.

“One is swept away by the sheer motion and size of it and you find yourself moving at another level of your consciousness. As you perform one ritual after the other you slowly discover the rhythm of the universe … and it is hard to leave Hajj without it altering your personality forever,” explains Reem Al-Faisal.

During three years, Reem Al-Faisal photographed the largest gathering of men and women from all nationalities. A keen observer, she followed the pilgrims in their daily lives and took pictures of men and women praying, walking, eating, reciting the Qur’an or simply relaxing.

The photographs were the first part of an exhibition and have now been published in a book, “Hajj”, launched recently in Cairo.

The text has been written by Seyyed Hossein Nasr, an eminent professor of Islamic studies at George Washington University and the author of more than 30 books.

In the preface, Nasr remembers how he made his first pilgrimage 40 years ago in the presence of King Faisal, Reem Al-Faisal’s grandfather.

Nasr and Reem Al-Faisal has produced a book which is particularly moving.

Unforgettable images and powerful words help us understand the inner side of faith. And one can only hope that this book will open the hearts of both Muslims and non-Muslims to the beauty of Hajj.

Reem Al-Faisal admits being shy especially if she is in the midst of a crowd.

However, when she carries a camera, she feels empowered and reacts as if she is someone else.

This inner strength helped her deal with the harsh criticism she faced from pilgrims who were against photography.

The photographs present in the book are divided into five sections preceded by a short introduction: “Arrival”, “The Pilgrims as Tourists”, “Makkah”, “Hajj” and “Departure”.

Reem Al-Faisal’s choice of black and white is particularly well suited to the subject of Hajj.

Black and white photography exudes a surreal atmosphere, creating a void whereby we, the viewers, are disconnected from reality.

Unlike color, which distracts, black-and-white forces us in a way to focus our attention on the image. Black and white is also a more artistic form of photography which “gives you the metaphysical side of art” explains Reem Al-Faisal.

In the first segment of the book entitled “Arrival”, we are reminded that we tend to believe that it is easier to travel to Makkah.

“But that is not really the case … In the old days, all one needed to undertake the spiritual journey was the financial means to join a caravan to Makkah and provisions for the way. Otherwise, the road was open to one and all. There were no quotas, no government regulations, no visa required. Now, one spends practically the same amount of time, if not more, to fulfill all the bureaucratic requirements that one would have previously spent crossing vast tracts of land on horseback or on a camel,” writes Nasr.

The section on the “Hajj” is particularly intense.

According to the Hadith: “Hajj is Arafat” and it is there that all the pilgrims gather to pray to God, the One and Only.

“Hajj in a sense is the journey of life itself, as life if well lived takes us finally to the One from Whom we come and to Whom we return,” writes Nasr.

This awesome and touching book on Hajj ends with a final section on “Departure”.

When Hajj is accepted by God, the pilgrim becomes a new person and he brings back the barakah of the center to the circumference of the Islamic world.

The last picture features a lonely bird gliding through the sky at sunset over Makkah, the Blessed City.

Source: islamicity.org

How to Perform 'Umrah'

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How to Perform ‘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 anytime in the year, there is no fixed time for ‘Umrah.

a) Ihraam: which is assumed at the Meeqaat.

b) Tawaaf: around the ‘KABBA’.

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.

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 afterwards 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 ( may Allah exalt his mention ) 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”.

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 ( may Allah exalt his mention ): “…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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Article by: islamweb.net

‘Hajj Journey Through the Ages’ Explores the history of Hajj

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A series of 43 original oil paintings by Saudi artist Reem Nazir entitled ‘Hajj Journey Through the Ages’ explores the history of the Haj, a pilgrimage to the holy city of Makkah, which is one of the five pillars of Islam and including a visit to the holy city of Madinah.
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Image by: Saudi Gazette

An exhibition of the paintings is to be held at the Jeddah Municipality’s Grand Exhibition Hall on Oct. 22 to Nov. 14.
This series depicts a bygone era, when the long and arduous travel to the Hijaz was mostly undertaken by camel caravan and traditional sailing dhows, before the advent of steamships, trains and air travel.
The series is streamlined in a catalog, which is introduced by the President of the Saudi Commission for Tourism and Antiquities (SCTA) Prince Sultan Bin Salman. The catalog carries a preface by Mayor of Jeddah Dr. Hani Ibn Mohamed Abu Ras.
Prince Sultan in his introduction says, “God says in His Holy Book ‘And (remember) when Ibrahim (Abraham) and (his son) Ismail (Ishmael) were raising the foundations of the House (the Kaaba at Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.’” “With this sacred command, the history of Haj originated and with it began the influx of pilgrims arriving from all corners of the earth, to visit His house in Makkah, in compliance with His summons to His Prophet Ibrahim (peace be upon him) ‘And proclaim to mankind the Haj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant mountain highway (to perform Haj).’”
“After Allah hailed our Prophet Muhammad (peace be upon him) as his messenger, Haj became the fifth pillar of Islam: ‘And Haj to the House is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves (i.e. denies Haj, then he is a disbeliever of Allah), then Allah stands not in need of any of the ‘Alamin (mankind and jinns).’”
Since the rise of Islam and throughout all periods of Islamic history, people have been coming to perform Haj on foot, riding on the backs of animals, or braving the seas in traditional boats. Those pilgrims endured numerous hardships and perils. In modern times during the reign of Al Saud and since the establishment of the Kingdom of Saudi Arabia, a revolution in transportation and communications has enabled unprecedented numbers of Muslims from around the world to travel to Makkah to perform Haj and ‘Umrah’ (the lesser Haj), a feat which the early historians and visitors of yonder years would not have been able to fathom.
This was only possible due to the efforts of King Abdulaziz (may God bless his soul) who put in place a well-founded policy giving utmost priority to the custodianship of the Two Holy Mosques and other holy places. The Kings, his sons, who came after him, followed in his footsteps, until the current reign of Custodian of The Two Holy Mosques King Abdallah, who dedicated all the resources of the state for developing the infrastructures to be utilized in the service of the pilgrims and the visitors performing the ‘Umrah’.
In addition to development projects in Makkah and the areas surrounding the Grand Mosque, Madinah is undergoing a pioneering developmental process at the helm of which is the great expansion of the Prophet’s Mosque and the development of the central area, as well as connecting Madinah with Makkah by the ‘Two Holy Mosques Railway Project’.
‘Hajj Journey Through the Ages’, an exhibition of paintings by the distinguished Saudi artist Reem Nazir takes us back in memory to bygone times, recorded and described through the eyes of historians and in the journals of travelers, who made the journey to Haj in those days, allowing the artist’s imagination to depict images of instances in the past in the exact locations that hosted the pilgrims.
The exhibition permits us to get a glimpse of some of the hardships and difficulties that the pilgrims had to undergo in order to perform their religious obligations. At the same time, it reminds us of the ecstasy experienced by the worshiper, who shuns worldly garbs and dons the pilgrim’s ‘ihram’ (the seamless cloth worn by pilgrims during Haj rituals), ready to be received by his/her Creator with constant supplication and prayer along with all Muslims performing their Haj rituals and hoping to receive God’s blessings.
It is a scene that truly captures the heart and this creative space allows us to witness this journey of pilgrims traveling from all four corners of the earth.
The mayor writes in the preface, from the inception of Islam and the enlightened message from God, a message emanating from this land that holds in its fold the two holiest spots on the planet, a Muslim can observe how the Haj journey commenced.
Through history, Hajis have endured great hardships and difficulties in undertaking this journey. By the grace of God, and by the efforts of the government, through its massive projects in the holy mosques, this journey became a truly rewarding one.
‘Hajj Journey Through the Ages’ is an exhibition of 43 oil paintings by the artist Reem Nazir, that encapsulates the difficulties this journey entailed. It is fitting that this exhibition opens in Jeddah, the gateway to the two holy mosques. This exhibit will move to other venues within Saudi Arabia and then to other parts of the world to bear witness to the Muslim’s faith and proof of the development of the Haj journey over the Millennia.
It has been an enormous documentary effort that entailed diligent historical research and will be an important reference to both students and academics in the future.
Alongside the paintings in the catalog are historic reference photographs, mostly taken from the archives of the Barakat Trust and Royal Geographical Society that relate to the scenes depicted in the paintings. In addition, descriptions of each scene are provided by a variety of historical ‘voices.’
Evocative quotations of first-hand witnesses, from the earliest Islamic historians and travelers, through to later Eastern and Western travelers, are used in addition to verses from the Holy Qur’an and traditional sayings of the Prophet Muhammad (peace be upon him).
A 56-page catalog featuring all paintings is available during the exhibition. A forthcoming publication, available in both Arabic and English languages, will reproduce all works from the exhibition alongside a more expansive set of photographs and text of direct quotations giving first hand accounts of the Hajj rituals, as well as the various customs, perils and adventures experienced on this journey to and from the holy cities.
The scenes depicted and their historical references will appeal to millions of pilgrims past, present, and future, in addition to others with an interest in the history, geography, archaeology and traditional architecture of the Islamic World.

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Article source: Saudi Gazette