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Hajj – Journey of Devotion

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Embedded with symbolism and spirituality, the Hajj has been an ancient rite performed since the time of Abraham. Dr Usama Hasan looks at the meaning behind the rituals and walks you through the journey of a lifetime.

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The Hajj is a journey full of symbolism, for it represents the soul’s journey towards God. Each stage and each aspect of the pilgrimage is replete with profound meanings about life, worship and realities of faith, especially the love and awe of God.

Timing

There are only two lunar months between the end of Ramadan, the month of fasting and of the Qur’an, and the beginning of Dhul-Hijjah, literally the “month of the Hajj.” This means that the two Eids or annual festivals of Islam, which are associated with Ramadan and the Hajj, occur within a quarter of the year, leaving over nine months without a major festival. Imam Ibn Taymiyyah observed that God thus invites His guests for the Hajj immediately after they have been purified and cleansed by the magnificent month of fasting, prayers, charity, discipline and the inner struggle that is Ramadan. Only the purest souls truly make the journey to the house and presence of God.

The state of Ihram

The state of Ihram, which takes its name from the same root as haram, indicates a state of sacredness when many otherwise-halal matters are temporarily prohibited. It is a preparation for visiting the Sacred Mosque in Mecca. Imam Ghazzali stated that the Ka’bah is so holy and beloved to God that a vast area of land around it is made sacred, such that we cannot hunt prey or even cut down a tree in the haram area. Even criminals find refuge there, for “Whoever enters it is safe.”

Furthermore, even visiting the Ka’bah requires that we assume the sacred state of Ihram with restrictions on dress,perfume and marital relations imposed during this time. All of this serves as a reminder that in the neighbourhood and precincts of the House of God, we must be in a heightened state of spiritual awareness. The prohibition on covering the head for males and on veiling the face for females during Ihram is to instil a sense of humility before God; these practices at other times remind us of the importance of being dignified before God, for humanity shoulders a responsibility that even the heavens and the earth with its towering mountains declined (Qur’an, Surah al-Ahzab (33:72).

The actual dress worn in Ihram by men, two unstitched sheets of cloth, is the same as the Muslim shroud – the clothing of the deceased who has continued his journey beyond this world and into higher realities of the Hereafter. In Ihram therefore, our clothing immediately reminds us of the fragility of our life in this world.

The Ka’bah

This was the first place of worship to God built by Man on earth, “blessed and a source of guidance for the worlds” (Qur’an, Surah Al-‘Imran, 3:96). This is why some authorities hold that it was the first man on earth, Prophet Adam, who originally built the Ka’bah, with the Friend of God, Prophet Abraham, rebuilding it many centuries later. The Ka’bah is the archetypal House of God on earth, just as there is a House of God, called the “Oft-Visited House” (Qur’an, Surah al-Tur 52:4) in every one of the seven heavens, where the inhabitants of each heaven, such as the angels, worship.

The Ka’bah is covered by a lovingly-manufactured cloth, the Kiswah, that is renewed and replaced each year after the Ka’bah is washed. The washing and covering of the Ka’bah reminds us of the act of washing and wearing our best clothes when going to the mosque, especially for Friday and Eid prayers. Washing (wudu’ or ghusl) is of course a symbol of purifying the heart of its spiritual diseases such as associating partners with God, greed, selfishness and envy.

Indeed, the Ka’bah itself symbolises the human heart as Imam Ibn al-Qayyim says in his Qasidah Nuniyyah, “The heart is the house of the Lord,” for the heart is able to hold a believer’s constant faith in, and awareness of, God. The hadith transmitted to the same effect is weak, although the statement is true. The whirling dervishes compare their practice to Tawaf, for they are spinning around the heart, which is a house of God like the Ka’bah.

Imam Ibn al-Qayyim mentions the wonderful insight that the real covering of the Ka’bah is the majesty with which God has endowed it, threaded with beauty, just as the Kiswah cloth is adorned with embroidered calligraphy and geometrical patterns. The Ka’bah thus reflects the Majesty (Jalal) and Beauty (Jamal) of the Divine Names.

The Tawaf

This act of worship reminds us of the angels’ tawaf around the “Oft-Visited House” and around the Throne of God, whilst they glorify and praise their Lord. The Prophet (peace be upon him) said that tawaf was like salah, except that we are allowed to talk during tawaf. Any prayer, du’a or phrase of dhikr is allowed during tawaf, as is the recitation of the Qur’an and even conversations involving the seeking of knowledge.

In fact, the legal authorities agree that the tawaf is allowed even in silence because the limbs of the body still complete their worship in walking around the Ka’bah seven times. Sometimes the tawaf, especially the Tawaf al-Ifadah during the Hajj, can be in a state of such great tiredness that even completing it in silent remembrance is a great achievement! The Ka’bah is a magnificent sight, especially with the throngs of pilgrims circum-ambulating it, a scene that has universal resonance since it reminds us of the orbits of the planets around the sun, the moon around our earth, the solar system around the centre of the Milky Way and many other examples from the physical world. Above all, it reminds us that every aspect of our lives revolves around the Most Merciful.

The Two Rak’at after Tawaf

Every set of seven circuits of the Ka’bah (tawaf) is followed by a two-rak’at prayer, in which the sunnah of the Prophet is to recite Surah al-Kafirun and Surah al-Ikhlas in the respective rak’at. These two surahs are the same ones that he would often recite in the sunnah prayers before the dawn prayer, after the sunset prayer and during the “odd” (witr) three-rak’at at the end of voluntary night prayers. The significance of reciting this pair of surahs is that the first represents a rejection of whatever is worshipped besides God whilst the second affirms the Absolute Purity of the Oneness of God.

Walking and Running in Life

Running or jogging during the first three circuits of tawaf was a practice of the Prophet and his companions that is still continued until today, although the Hanafis hold that it was only a temporary sunnah conditioned by its original circumstances: to demonstrate the falsity of the claim of the pagans of Mecca that the Muslim pilgrims were exhausted by their worship and long journey from Medina. We also jog or run during the Sa’i, the seven trips between the hills Safa and Marwah that commemorate Hagar’s thirsty search for water, quenched by the gushing forth of the spring of Zamzam at the feet of her infant son, the Prophet Ishmael.

The combination of walking and running around the Ka’bah and between the hills of Safa and Marwah remind us that some of our duties and struggles in life are done at a steady pace whilst others are carried out with extra effort and urgency. Above all, the hills of Safa and Marwah are amongst the “symbols of God,” (Qur’an, Surah al-Baqarah, 2:158) as are the sacrificial animals of the Hajj and Eid al-Adha; and “whoever reveres the symbols of God, such reverence is from the piety of the hearts.” (Qur’an, Surah al-Hajj, 22:32). The latter verse of the Qur’an is a powerful reminder that our hearts must be imbued with a “sense of the sacred,” a quality that is in short supply in an increasingly godless and materialistic age.

Mina

On the eighth day of Dhul-Hijjah, the pilgrims proceed to Mina, a plain just outside Mecca to encamp and spend the night in preparation for the great Day of ‘Arafah the following morning. For Ibn al-Qayyim, even the tent is symbolic, for as he says in his Qasidah Mimiyyah, “My heart is encamped in Your eternal plains!” That is, the human heart is sheltered within the confines of the Sacred Law, which help to protect it against all the perils in existence.

Arafat

On the ninth day of Dhul-Hijjah, the pilgrims proceed to ‘Arafah to spend the day in earnest prayer, beseeching God to shower His Mercy and Forgiveness upon them. This day is so important that the Prophet said, “The Hajj is ‘Arafah.” He also compared the visual appearance of the Day of Judgment to that of ‘Arafah: a vast plain with millions of human beings, all clad in shrouds, in need of the Divine Mercy.

The name ‘Arafah (singular) or ‘Arafat (plural) has the same root as the A’raf: the Heights on the Day of Judgment that give their name to the seventh surah of the Qur’an. All these names are derived from the root that means “to know,” in the sense of recognition or gnosis. Indeed, the “people of the Heights” are those who know or recognise certain realities.

Muzdalifah and Mina

After sunset in ‘Arafah, the pilgrims return to Mina via Muzdalifah, where they spend the night before continuing their journey after the dawn prayer. The word, Muzdalifah means a place that, or a soul who, “has come near,” and so we are reminded again that we are always close to God. Back in Mina, the pilgrims spend up to four more days in prayer, with the added acts of worship: sacrificing animals for God, trimming or shaving the hair of the head and of “stoning the devil.” They also return briefly to Mecca for the “Visit Tawaf” and finally the “Farewell Tawaf.” The sacrifice commemorates the willingness of the Friend of God, Prophet Abraham, and his son the Prophet Ishmael, to submit lovingly to the will of their Beloved, even if this involved a huge sacrifice: of a firstborn son’s life in one case, and of one’s own life in another case. The sacrifice is a reminder that we must be prepared to sacrifice our own time, wealth and even lives in the struggle for Justice and Truth, both of which are names of God. Shaving the head reminds us that a true Hajj leads to the pilgrim returning like a newborn baby, as the Prophet taught –this is the Islamic understanding of being “born-again,” for newborn babies also have their heads shaved. The “stoning of the devil” ritual that involves the stoning of three pillars of different sizes traditionally mmemorate Abraham’s defeat of Satan’s temptation which occurred at three different places on his way from Mecca to Mina to sacrifice his son, a sacrifice that was replaced by that of a ram once the sincerity of both Abraham and Ishmael was manifested.

The pillars of different sizes represent the fact that some diabolical temptations are stronger than others. The stoning ritual is carried out a total of ten times, each with seven medium-sized pebbles: the Prophet emphasised moderation even in the size of pebbles selected. A total of 70 pebbles are thus used to symbolically stone the devil, the throwing of each pebble being accompanied with the expression, Allahu Akbar! (“God is the Greatest!”) This is one of the most powerful and poignant expressions of takbir during the Hajj experience.

Madinah

Although not a legally-essential part of the Hajj, the spiritual trip is not complete without a visit to Madinah and the Prophet’s mosque, giving the pilgrims the wonderful opportunity to greet their beloved leader, prophet and messenger. A common Islamic saying has it that, “Mecca is Majesty; Medina is Beauty.” The Jalal vs. Jamal duality of the Divine Names (the “Tao of Islam”) is here manifested in the awesome, mountainous nature of Mecca and the serene and peaceful nature of Madinah. Overall, the unified and holistic Hajj experience is a reflection of our journey upon the path to the One God in all His Unity.

Article by: www.emel.com

How to Perform the Rituals of Hajj and & Umrah

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Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad (may the peace and blessings of Allah be upon him) with. A servant’s religion is incomplete without it.

Preface
Praise be to Allah, Lord of the Universe. May peace and blessings be upon Muhammad, the last of the Prophets and Messengers, and upon his family and esteemed Companions.
Hajj is one of the best forms of worship and is one of the most sublime deeds because it is one of the pillars of Islam that Allah sent Muhammad (may the peace and blessings of Allah be upon him) with. A servant’s religion is incomplete without it. A form of worship is only acceptable when the following is true:
One devotes it to Allah alone, with a desire for the Hereafter. It cannot be done with the intention of being seen among men or for worldly gain.
One follows the Prophet’s example, in words deeds. This cannot be accomplished except knowledge of the Sunnah.
Forms of Pilgrimage
There are three forms of Hajj: Tamattu’, Ifrad and Qiran
Tamattu’: A pilgrim wears Ihram for ‘Umrah only during the months of Hajj, which means when he reaches Makkah, he makes Tawaf and Sa’i for ‘Umrah. He then shaves or clips his hair. On the day of Tarwiyah, which is the eighth of Dhul-Hijjah, he puts on his Ihram for Hajj only and carries out all of its requirements.
Ifrad: A pilgrim wears Ihram for Hajj only. When he reaches Makkah, he performs Tawaf for his arrival and Sa’i for Hajj. He doesn’t shave or clip his hair as he doesn’t disengage from Ihram. Instead, he remains in Ihram till after he stones Jamarah al-‘Aqabah on the ‘Eid day. It is permissible for him to postpone his Sa’i for Hajj until after his Tawaf for Hajj.
Qiran: A pilgrim wears Ihram for both ‘Umrah and Hajj or he wears Ihram first for ‘Umrah, then makes intentions for Hajj before his Tawaf for Hajj. The obligations on one performing Ifrad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obligated to do so.
The best of the three forms is Tamattu’. It is the form that the Prophet (may the peace and blessings of Allah be upon him) encouraged his followers to perform. Even if a pilgrim makes intentions to perform Qiran or Ifrad he is allowed to change his intentions to Tamattu’; he can do this even after he has performed Tawaf and Sa’i.
When the Prophet (may the peace and blessings of Allah be upon him) performed Tawaf and Sa’i during the year of the Farewell Hajj with his Companions, he ordered all those who hadn’t brought sacrificial animals to change their intentions for Hajj to intentions for ‘Umrah, cut their hair, and disengage from Ihram till Hajj. He said, “If I hadn’t brought the sacrificial animal, I’d have done what I’ve ordered you to do.”
The ‘Umrah
If a pilgrim wishes to be ritually pure for ‘Umrah, he should shed his clothing and bathe as he would after sexual defilement, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram.
Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing postnatal bleeding. After bathing and preparing himself, a. pilgrim, other than those menstruating or experiencing postnatal bleeding, prays the obligatory prayer if it is time. Otherwise, he makes his intention by praying the two Sunnah which are made each time Wudhu’ is performed.
When he finishes his prayer he should say the Talbiyah: “Here I am for ‘Umrah, here I am, Oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace, and dominion are yours, and you have no partner.”
A man raises his voice when saying this and a woman says it so that only one besides her may hear her. One in Ihram should say the Talbiyah as often as possible, especially when times and places change. For example: when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah’s mercy from Hellfire. One should say the Talbiyah during ‘Umrah, starting from the time he puts on his Ihram till he starts Tawaf. During Hajj he should say it starting from the time he puts on his Ihram till he starts to stone Jamarah al-‘Aqabah on the ‘Eid day.
When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: “In the name of Allah, may peace and blessings are upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan.”
He approaches the Black Stone, touches it with his right hand and kisses it. If this isn’t possible, he should face the Black Stone and point to it. It is best not to push and shove, causing harm and being harmed by other people. When touching the Stone, a pilgrim should say the following: “In the name of Allah, Allah is the greatest. Oh, Allah, with faith in you, belief in Your book, loyalty to you, compliance to the way of your Prophet Muhammad (may the peace and blessings of Allah be upon him).”
A pilgrim must walk, keeping the Ka’bah on his left. When he reaches the Rukn al-Yamani he should touch, but not kiss it, and say: “Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire. Oh, Allah, I beg of You for forgiveness and health in this life and in the Hereafter.” Each time he passes the Black Stone he should say: “Allah is the Greatest.” During the remainder of his Tawaf, he may say what he pleases of supplications, mentioning Allah, and recitation of Qur’an. This is because Tawaf, Sa’i, and Stoning the Jamarat have been devised for the purpose of mentioning Allah.
During this Tawaf it is necessary for a man to do two things:
Al-Idhtiba’ from the beginning of Tawaf until the end. Al-Idhtiba’ means placing the middle of one’s upper Ihram garment under his right arm and the ends of it over his left shoulder. When he is finished performing Tawaf, he may return his this upper garment to its original state because the time for Idhtiba’ is only during Tawaf.
Ar-Raml during the first three circuits. Ar-Raml means speeding up one’s pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.
When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim and recites:
“And take ye the station of Abraham as a place of Prayer.” [Al-Qur’an 2:125]
He prays two short units of prayer, as close as conveniently possible behind Maqam Ibrahim. During the first rak’ah he recites Surah al-Kafirun [Al-Qur’an 109] and during the second one Surah al-Ikhlas [Al-Qur’an 112]. When he completes the two raka’at he should return to the Black Stone and touch it, if convenient. He goes out to the Mesa’a and when he nears as-Safa he recites:
“Verily as-Safa and al-Marwah are among the shrines of Allah.” [Al-Qur’an 2:158]
He ascends as-Safa until he is able to see the Ka’bah. Facing the Ka’bah and raising his hands, he praises Allah and makes any supplications he chooses. The Prophet (may the peace and blessings of Allah be upon him) prayed thus: “There is no Deity but Allah Alone,” three times, supplicating in between. He descends as-Safa and heads for al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues toward al-Marwah at a normal pace. When he reaches it, he ascends it, faces the Qiblah, raises his hands and repeats what he said on as-Safa. He descends al-Marwah heading towards as-Safa, taking care to walk where walking is designated, and run where running is designated. He continues this procedure until he completes seven laps.
Going from as-Safa to al-Marwah is a lap and returning is another lap. During his Sa’i he may recite what he wills of supplications, recitation of Qur’an, and mentioning Allah. In completion of Sa’i he shaves his head. A woman clips her hair the length of a fingertip. Shaving is preferable, except when Hajj is near and there isn’t sufficient time for hair to grow back. In this case, it’s best to clip so that hair will remain for shaving during Hajj. With that, ‘Umrah is completed, and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations, etc.
The Hajj
In the forenoon of the eighth day of Dhul-Hijjah, a pilgrim purifies himself once again by bathing as he did before ‘Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says: “Here I am for Hajj. Here I am, oh Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace, and dominion are yours, and you have no partners.”
If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intentions, saying: “If I am prevented by any obstacle my place is wherever I am held up.” If he has no such fear, he doesn’t make this condition.

A pilgrim goes to Mina and there prays Dhuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr, shortening his four unit prayers so as to make them two units each, without combining them. When the sun rises, he goes to ‘Arafah and there prays Dhuhr and ‘Asr combined at the time of Dhuhr, making each one two units. He remains in Namirah Mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qiblah.
The Prophet (may the peace and blessing of Allah be upon him) prayed thus: “There is no Deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things.”

If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah’s grace and abundant gifts. This will strengthen his hope in Allah.

He should then return to his supplications and be sure to spend the end of the day deep in supplication because the best of supplication is the supplication of the day of ‘Arafah. At sunset, he goes from ‘Arafah to Muzdalifah and there prays Maghrib, ‘Isha’, and Fajr. If he is tired or has little water, it is permissible for him to combine Maghrib and ‘Isha’. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay the prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah till just before sunrise.

If he is weak and cannot handle the crowd during ar-Ramy, it is permissible for him to go to Mina at the end of the night to stone the Jamarah before the arrival of the crowd. Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching it he does the following:
He throws seven consecutive pebbles at Jamarah al-‘Aqabah which is the closest monument to Makkah, saying “Allah is the Greatest,” as he throws each pebble.

He slaughters the sacrificial animal, eats some of it, and gives some to the poor. Slaughter is obligatory on the Matamata and Qiran.
He shaves or clips his hair; shaving is preferable. A woman clips her hair the length of a fingertip.

These three should be done in the above order if convenient, but there is no restriction if one precedes another.

With that, one is allowed to come out of Ihram. He can wear other clothing and do everything that was lawful before Ihram except engaging in marital relations.

He goes to Makkah to perform Tawaf al-Ifadah and Sa’i, also for Hajj. It is Sunnah to put perfume on before going to Makkah. With the completion of this Tawaf and Sa’i, a pilgrim is allowed to do everything that was lawful before Ihram, including engaging in marital relations. After performing Tawaf and Sa’i, he returns to Mina to spend the nights of the eleventh and twelfth days there. He stones the three Jamarat in the afternoon of both the eleventh and twelfth days.

He starts with the first Jamarah, which is furthest from Makkah, then the middle one, and lastly Jamarah al-‘Aqabah. Each one should be stoned with seven consecutive pebbles accompanied by Takbir. He stops after the first and middle Jamarah to make supplications facing the Qiblah. It is not permissible to stone before noon on these two days. It is best to walk to the Jamarah, but riding is permissible. If he is in a hurry after stoning on the twelfth day, he leaves Mina before sunset. But if he wishes to prolong his stay, which is best, he spends the night of the thirteenth in Mina and stones that afternoon in the same manner as on the twelfth day.

When he is ready to return to his country, he makes Tawaf al-Wida’, which is seven circuits around the Ka’bah. Menstruating women and women experiencing postnatal discharge are not obligated to perform Tawaf al-Wida’.

Visiting the Prophet’s Mosque

A pilgrim goes to Madinah before or after Hajj with the intention of visiting the Prophet’s mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah.
Upon reaching the mosque he prays two raka’at of salutation or performs any obligatory prayer that is due.
He goes to the grave of the Prophet (may the peace and blessings of Allah be upon him) and he stands before it. He greets him saying the “May the peace, mercy, and blessings of Allah be upon you, oh Prophet. May Allah grant you a good reward on behalf of your people.” He takes a step or two to his right to position himself before Abu Bakr and greets him saying: “May the peace, mercy, and blessing of Allah be upon you. oh Abu Bakr, Caliph of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people.” Then he takes a step or two to his right to position himself before ‘Umar and greets him saying: “May the peace, mercy and blessings of Allah be upon you, oh ‘Umar, Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people.”
In a state of purity, he goes to pray in Quba Mosque.
He goes to al-Baqi to visit ‘Uthman’s grave (may Allah be pleased with him). He stands before it and greets him saying: “May the peace, mercy and blessing of Allah be upon you, oh Uthman Prince of the believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people.” He greets any other Muslims in al-Baqi.
He goes to ‘Uhud and visits the grave of Hamza (may Allah be pleased with him) and the other martyrs there with him. He greets them and preys to Allah to grant them forgiveness, mercy, and pleasure.
Notification
The following is incumbent upon the Muhrim for Hajj or ‘Umrah:
That he be committed to Allah’s religious obligations upon him such as prayer in its time (in congregation for men).
That he avoids what Allah has prohibited such as obscenity, inequity, and disobedience, ” … if anyone undertakes Hajj therein, let there be no obscenity, nor wickedness, nor wrangling during Hajj.” [Al-Qur’an 2:197]
That he avoids harming the Muslims with words or actions within the Masha’ir or elsewhere.
That he avoids all of the restrictions of Ihram; (a) He shouldn’t cause the loss of any of his hair or nails. A prick by a thorn and the like is unobjectionable, even if there is bleeding, (b) He shouldn’t perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm in what remains of the effect of perfume used prior to Ihram, (c) He shouldn’t touch, kiss, etc. his spouse out of passion and, even worse, shouldn’t have sexual intercourse, (d) He shouldn’t be wed or propose to a woman for himself or others, and (e) He shouldn’t wear gloves, although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.
The following pertains specifically to men:
He cannot cover his head with something that touches it, although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying his baggage atop his head.
He cannot wear a shirt, turban, hooded cloak trousers, or shoes. Only if he is unable to obtain an izar or sandals can he wear trousers or shoes.
He cannot wear anything with the same qualities of the above mentioned such as an abaya, quba, hat, undershirt, etc. It is permissible for him to wear sandals, rings, glasses, a hearing aid. a watch, worn on his wrist or hung from his neck, or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls unintentionally. In such a case there is no obligation on him because of it.
A woman cannot wear a Niqab or Burqa’. The Sunnah is for her to uncover her face except if men not related to her might see her, in which case it is obligatory for her to cover her face during Ihram and otherwise.
Allah is the Giver of success. May His blessings be upon our Prophet Muhammad and all of his family and Companions.
By the needy before Allah, Muhammad Salih al-‘Uthaymin

Article by SunnahOnline.com

British Hajj Travel Launches 5 Star Hajj Packages for Pilgrims in the UK

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Prime travel agency of the UK, British Hajj Travel Ltd. is famous for offering the best Hajj and Umrah deals to British pilgrims. The reputable travel company has been involved in this business for more than a decade now and in this tenure, thousands of people have availed its first-class services. Therefore, today British Hajj Travel maintains a huge base of loyal customers.

To cater to these and other customers, British Hajj has come up with some new and exciting packages, so its customers would not have to look anywhere else. Following this tradition, the authorized travel agency of the Ministry of Hajj in Saudi Arabia has now announced some five-star Hajj packages for its customers, who can never compromise on quality services.

The names of these 5-star Hajj packages are VIP Hajj Package and Platinum Hajj Package. Both packages offer first-rate services to the pilgrims and enable them to spend 13 days in the holy land.

The British Hajj Travel has kept the difference between the prices of the two five star Hajj packages, so things should remain more manageable for its customers.

Whereas, in Madinah, they will stay in 5-star hotels like Dar Al Iman, Dar Al Taqwa, Madinah Hilton, and Madina Oberoi hotels. Both VIP and Platinum Hajj Packages will allow the pilgrims to spend three nights in Makkah and 10 nights in Madinah, so they will get plenty of time to perform their religious duty. British Haj will also make sure that its customers will be transported in the best available air-conditioned coaches or private car, whichever the client demands from the traveling company.

Moreover, pilgrims will get to spend the night in Mina in VIP tents whether they have opted for the VIP Hajj Package or Platinum Hajj Package. During the holy journey, British Hajj will also arrange Qurbani for the pilgrims with the group. In brief, there is no match to the five stars Hajj packages of British Hajj, whether you compare them in terms of price or quality of service.

VIP Hajj Package  | Platinum Hajj Package  |  Gold Hajj Package