...All praise and thanks are due to Allah, and peace and blessings be upon His Messenger...
Why Should We Pray – To whom do we pray?
Before we can answer, “why should we pray,” we must know to whom we pray. There is only one supreme Creator .
WHY DOES MAN NEED TO PRAY?
After a long and hectic day at work, how difficult it is for a tired person to stand on the prayer-mat and concentrate on his prayers to Allah Almighty.
Snuggled in a warm and cozy bed, how difficult it is to get up at the call of Mu'adhdhin:
"Come to prayer, come to success." The famous doctor and philosopher Ibn Sina (Avicenna), recalls such a moment in his life. Once cold and icy night,
he and his slave were resting in an inn in a remote part of Khurasan.
During the night he felt thirsty and shouted out to his slave to get him some water. The salve had no desire to leave his warm bed,
so he pretended not to hear Avicenna's call.
But finally after repeated calls he reluctantly got up and went to fetch the water. A little while later, the melodious sound of the Adhan filled the air.
Avicenna began to think about the person calling the believers to prayer. My slave Abdullah, he mused, has always respected and admired me.
He seizes any opportunity to lavish praise and affection on me but tonight,
he preferred his own comfort to my needs. On the other hand, look at this Persian slave of Allah. He left his warm bed to go out in the chilly night,
he made ablution in the icy water of the stream,
and then he ascended the high minaret of the mosque to glorify He Whom he truly serves.
The Muslim observes his Prayers to show devotion and obedience to Allah, because Prayer is one of the greatest forms of worship that Allah likes His servants to offer.
To thank Him for creating us in the best form of creation.
Because He has guided us to the Deen (Complete way of Life, Religion) of Islam.
Prayer is a chance for a Muslim to express to his Lord whatever he feels and needs through Divine Words of Allah i.e. the Qur'an.
To remember his Lord and not forget His commands amid life's pre-occupations.
To ask Allah, The Exalted, to give him aid and continuous guidance in the darkness of life.
To strengthen love and fear of Allah in the Muslim's heart so that he might remain sticking to the Right Path of Islam, and its laws and manners.
Gaining good rewards from Allah and having our sins forgiven.
"I bear witness that there is none to be worshipped except Allah." "I bear witness that Muhammad is the Messenger of Allah."
Tonight, Avicenna records, I learned the essence of true love; that love which results in complete obedience. The love of Allah demands total and unconditional obedience.
Allah almighty says:
"Say (O Muhammad (pbuh) to mankind): 'If you (really) love Allah then follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah),
Allah will love you and forgive you your sins.' And Allah is Oft-Forgiving, Most Merciful." (3:31) .
May Allah keep us all firm in the straight path!
Prayer has a certain time in which a Muslim should offer it. Allah says, “Worship at fixed hours hath been enjoined on the believers.” (An-Nisa’: 103)
When it comes to Prayer, You have no excuse especially when in our modern times Allah has provided us with alarm clocks which would be set at any time we wish.
The problem, therefore, is one of laziness. Such people do not know what they are missing.
The Prophet, peace and blessings be upon him, said with respect to those who do not observe `Ishaa’ and Fajr Prayers:
"Had one of them known that he would find a wholesome meal or two good targets, he would have come for `Ishaa’ Prayer."
Salah (Prayer)
The 2nd pillar of Islam. An act that affirms one's belief.
A physical and spiritual act offered to God (Allah) alone. This act has been performed by all of the Prophets and Messengers of Allah and
their followers.
{And then there followed after them (the prophets) an evil generation who delayed the prayer and followed their lusts. Soon will they face destruction, except he who repents,
affirms his faith and does deeds of righteousness}
[Soorah Maryam: 59-60].
Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who The observes Al-Bardan (i.e., Fajr and `Asr prayers) will enter Jannah.''
[Al-Bukhari and Muslim].
It is a must for every Muslim to offer every Salat regularly but there are some prayers (Salat) which cannot be performed punctually unless one takes special care of them.
This is the reason some additional merits have been mentioned in this Hadith so that people exercise extra effort for performing them. Of these two is the Fajr prayer,
the performance of which is more difficult than the other prayers because it occurs at a time of rest and deep sleep. Similar is the case of `Asr prayer, the performance of
which is difficult. Due to these reasons, special merits of these two prayers have been mentioned in this Hadith.
The Fajr (Morning) prayer (Fajr means dawn in the Arabic language.)
This is the first prayer and it consists of 2 units (raka'ts). Essentially what is said in all the 5 obligatory prayers is the same.
The only difference is the number of units (raka'ts) performed in each prayer,
how long each unit is and whether the first 2 units (raka'ts) of a prayer are said Audible or silently in ones heart
Thus the FAJR (morning) Prayer consists of 2 units (raka'ts), the DHUHR (Early Afternoon) Prayer and ASR (late afternoon ) prayer and ISHA ( night ) prayer all 4 consist
units (raka'ts) and finally the MAGHRIB (sunset) prayer consists of 3 units (raka'ts).
The other difference is that the First 2 rakaats of FAJR, MAGHRIB and ISHA prayers are recited loudly and the remaining rakaats of these prayers are recited silently.
However all 4 rakaats of DHUHR and ASR are recited silently .
the Prophet, peace and blessings be upon him, warned against ignoring offering Prayers at their due times.
As for performing Fajr on time, try to sleep early so that you don't wake up tired and fall back to sleep.
If you have work that you have to do late at night, try to do it in the morning after your Fajr Prayer.
Your mind will be much clearer. Also, ask someone in your house to wake you up to pray with you.
If you live by yourself, one of the very effective ways is to agree with a friend of yours to wake each others over the phone to pray Fajr on time.
You will be helping each other in an important act of worship. Also, put the alarm far from your bed, because the most difficult thing is to actually get up out of the bed.
Therefore, by getting up to turn it off, you can simply go to the bathroom, wash, and pray.
Our Prophet, peace and blessings be upon him, is our exemplar who provided the best example in spending long hours of the night in Prayer and waking in time for Fajr Prayer.
This record was authentically known of him both in his teachings and his living example as he did not like sleeping before `Ishaa’ Prayer and discouraged his followers
from useless talk after it. In this he was followed by his Companions and all the Muslims up to a time not very far from our own days.
They knew the reasons which cause laziness and lessen motivation to observe Prayers on time and warned people against them so much that some of them are reported to have said:
"If you are unable to pray at night, then that is a clear sign that your sins have shackled you and deprived you of good deeds".
Al-Hasan Al-Basri was once asked: "Why is it that we cannot uphold Prayers at night?" He answered: "You are shackled in your own sins".
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are angels who take turns in visiting you by night and by day,
and they all assemble at the dawn (Fajr) and the afternoon (`Asr) prayers. Those who have spent the night with you, ascend to the heaven and their Rubb,
Who knows better about them, asks: `In what condition did you leave My slaves?' They reply: `We left them while they were performing Salat and
we went to them while they were performing Salat.'''
[Al-Bukhari and Muslim].
(The angels for the night come at the time of `Asr when the angels for the morning are present. This is how the angels of the two shifts assemble at this time.
The angels of the shift of `Asr leave their duty in the morning, and the angels of the morning shift resume their duty when the pious persons are engaged in Fajr prayer.
This is how the two groups assemble again at that time. Thus, when the angels come or go, the people who are punctual in their prayer are engaged in Fajr and `Asr.
Almighty Allah knows everything but even then He asks the angels about his pious slaves so that the piousness of the believers and their merit and distinction become
evident to them).
It is a serious sin to miss any of the prescribed Salat deliberately. Some people regard it even an act of Kufr. But the willful omission of `Asr prayer is one of the most serious sins.
Its omission nullifies one's good deeds. Observing this Salat is, therefore, highly essential.
Whoever missed the Fajr prayer or any other prayer out of forgetfulness or because of oversleeping, has to perform it as soon as he remembers it and he should not delay it except
for a necessity. This is the view of the majority of scholars may Allaah have mercy upon them and they provided as evidence the narration reported by Al-Bukhaari and Muslim may
Allaah have mercy upon them. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Whoever forgets a prayer, he has to perform it as soon as
he remembers it, and its expiation is to perform it as soon as he remembers it." Then he recited the following verse, Allaah says (which means):
{And perform the prayer for My Remembrance}[Quran 20:14]." Another narration reads: "Whoever sleeps and misses a prayer or forgets to pray it, its expiation is
to pray it as soon as he remembers it." [Muslim] The scholars may Allaah have mercy upon them demonstrated that since the Prophet sallallaahu `alayhi wa sallam
( may Allaah exalt his mention ) ordered the person who forgets his prayer to pray as soon as he remembers it, then this is evidence that
it is not permissible to delay it further when one remembers it.
When one makes up for the missed prayer, it is desirable for him to make up for the Sunnah prayers as well [that one performs before or after the obligatory prayers]
regardless whether he makes up the prayer before or after Thuhr. The evidence for this is that when the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )
and his companions may Allaah be pleased with them overslept and did not pray Fajr prayer on time and it was the heat of the sun that woke them up, he ordered them
to pray two Raka'h Sunnah of Fajr and then pray Fajr. [Abu Daawood]
“Instruct your children to observe Salat when they are seven years old,
Get them to go to bed early.
While it is usually easier to encourage young kids to pray Fajr (which may explain the wisdom of the Hadith at the beginning of this article),
it's harder to get teenagers not used to praying to do so.
In this case, it's important that they develop friendships with other practicing Muslims their age. This will have a positive effect on them,
and they are more likely to listen to their peers and follow their example at this age, than their parents.
You can start doing this by widening your circle of family friends to include practicing Muslim families who have (also practicing) kids your son or daughter's age.
Never underestimate the power of a good night's rest. This is crucial in ensuring Jehan or Amin are not just attentive in class, but that they remain healthy as well.
Parents can do more in this area than just setting a specific bedtime and enforcing it. They must set the example by also going to bed early and not wasting time
on late night television or just lounging around. This way, the whole family is in synch and has a regular schedule.
A person who can wake up and pray Fajr can perform the other prayers easily. Let's encourage this habit in our kids .
Praying Fajr reflects how much you love Allah the Almighty."...if you try to count the blessings of Allah , you will fail...." [Surat Ibrahim: 14 : 34]
Doesn't this Lord, the The Most Merciful, the Most Generous deserve that you wake up for Him every morning at about 5.30 a.m. so as to thank Him just in 5 or 10 minutes
for His great blessings and his generous favours?.
slam is a comprehensive way of life… It is like an agreement between The Great Lord and His humble servant. According to this agreement,
the servant commits to certain obligations before Allah.
With respect to these obligations, Allah would grant the servant rights and privileges.
It is insensible that you agree to this contract, then, soon afterwards, you do whatever you like and neglect whatever you do not like. Allah Almighty says in the Quran:
" O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the Evil One; for he is to you an avowed enemy." [Surat Al-baqara: 2 : 208]
The interpreters said: this means to accept Islam with all its legislation and rules. Allah got exasperated with the people of Israel when they performed what they liked
from His religion and neglected the rest.
That's why He addresses them saying:
"…Then is it only a part of the Book that ye believe in, and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life?
And on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do." [Surat Al-baqara: 2 : 85]
Allah Almighty mentions that He disavows whosoever neglects the obligatory Salat. Besides,
The Prophet (pbuh) said: "Do not ever leave Salat on purpose because whoever does so then he is disavowed
by Allah and His Messenger." (Narrated by Imam Ahmad)
There is no word in English to translate Salah. it is not merely "prayer" in the limited sense of turning to God in supplication.
The Arabic word for supplication is Du’a.
Salah is performed in a prescribed form. It is preceded by ablutions (wudu). The five set prayers have special names
and are performed at special times
— between dawn and sunrise (Fajr) early after noon (Zuhr), mid-afternoon (‘Asr) sunset (Maghrib) and night (‘Isha’).
Salah needs to be performed on time. It should not be delayed deliberately.Salah consists of units or rak‘ah.
Each rak‘ah consists of the pronouncement of Allahu Akbar (God is Most Great), of the Opening Surah of the Qur’an,
of praising and glorifying God. All words in the salah are always recited in Arabic.
The last thing that Prophet Muhammad (pbuh.) emphasized at his deathbed was salah. He also said the first thing we will have
to answer about on the day of judgement is salah.
If our record on salah is good then Insha Allah the rest of our reckoning will be made easier. The importance of salah was
emphasized in the Quran about 500 times,
so all Muslims should be aware of how central salah is to our faith. Indeed, the Prophet (pbuh) said that “Salah is the only distinction
between a believer and a non-believer.”
Salah consists of precise bodily postures — standing, bowing, prostrating and sitting.
The posture of salah is an indication of man’s relation to his Creature — a relation of reverence submission and gratitude.
Salah sharpens our moral sense. It keeps us from indecent, shameful activities. This is stated in the Qur’an:
"Salat indeed prevents a person from indecency and evil." (29:45).
Salah is a regular means of purifying both body and soul. The ablution before the Prayer with fresh water act as a refresher and cleanser.
The salah if properly performed purifies the soul of arrogance and hypocrisy.
The Prophet, peace be on him, likened a person who regularly performed salah to a person who washes himself regularly
in a stream of clean running water five times a day.
Salah thus serves as a training in cleanliness, purity and punctuality.Salah brings mental satisfaction and emotional fulfillment.
In the Name of Allah, the Most Gracious, the Most Merciful. Verily, the Muslims (those who submit to Allah in Islam) men and women,
the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah),
the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing
all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble
(before their Lord - Allah),
the men and the women who give Sadaqat (i.e. Zakat and alms), the men and the women who observe Saum (fast)
(the obligatory fasting during the month of Ramadan, and the optional Nawafi fasting), the men and the women who guard their chastity
(from illegal sexual acts) and the men and the women who remember
Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e. Paradise). (33:35)
1. Every one of us should set an alarm clock to wake him/her for Fajr Salat daily.
2.We should give Salat its status in our lives, and we should discipline our jobs according to the Salat regular times.
(Unfortunately, we simply do the opposite!)
3. To feel guilty if we missed a single obligatory Salat. Furthermore, we should vow never to repeat this big sin.
May Allah make us all be among those who truly love Him. May He give us sincerity in both words and deeds. (Amen) .
Women are NOT supposed to pray when they are menstruating and experiencing post-childbirth bleeding.
Abstaining from prayers for a women experiencing post-childbirth bleeding is a maximum of forty (40) days.
If her bleeding stops before the 40 days she must make ghusl and start praying.
Also at the end of her menstruation she must make ghusl(Bath) and begin her prayers.
Before prayer one must perform Ablution.
Prayer is a unique training and developmental program which, if well and devotedly performed, can achieve for Muslims many valuable physical,
ethical and spiritual gains such as cleanliness, health, order, punctuality, brotherhood, equality, social consolidation,… etc.
All in all, for him who sincerely wants to purify his soul from the attributes of the hypocrites, let him steer clear of laziness, be active,
put into practice the action inspiring instructions laid out in our religion, accustom himself to taking the initiative and realising what he
and everybody in his position are missing in terms of the health of the body and great reward from Allah. Only then will his performance
improve, inshaa’ Allah, and he will make up for what he has missed and follow the lead of the best of generations.
Sunday, 29 November 2009
Saturday, 28 November 2009
Seize The Chance NOW and Expose Yourself
The Month of ZulHajjah
The Prophet testified to that. He said: “There are no days in which righteous deeds are more beloved to Allaah than these ten days.
Hajj is performed in this month.
The first ten days of ZulHajjah are extremely sacred and good deeds are most beloved to Allah in these ten days
Alhamdulillaah……the blessed days are here one more time!
The glorious days when rewards are multiplied many times, and sins are forgiven much more…
the days in which Allaah gives us yet another chance to worship Him, to ask for forgiveness and correct our faults and make up for our shortcomings….
the blessed days that the Sahabah waited for…
the beautiful days in which they strived long and hard in worship, until they could do no more….
What are these magnificent days?
These blessed days are the first ten days of Dhul-Hijjah.
Just like the last ten nights of Ramadaan are the best ten nights out of the whole year, the Ulama tell us that out of the 365 days of the year, these first ten days of Dhul-Hijjah are the best days of the year and the most beloved to Allaah as they combine acts of worship in a way unlike any other times.
The Prophet testified to that. He said: “There are no days in which righteous deeds are more beloved to Allaah than these ten days.” The people asked, “Not even jihaad for the sake of Allaah?” He said, “Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Bukhaari)
Subhaan Allaah wal-Hamdulillaah!
What a blessing!
The question is…..what do I do on these magnificent days and how can I make the most of this perfect, golden, golden opportunity to earn rewards and Jannah?
Obviously, Hajj is one of the best deeds that one can do during these ten days. However for those of us who were not invited to His House this year, there are still many, many good deeds that one can do and earn the Pleasure of Allaah.
Some of these are:
1) Fast all nine days and especially fast the Day of ‘Arafah
The Prophet said: “Anyone who fasts for one day for Allah’s pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.” (Bukhari, Muslim)
Just imagine…..if you fast these nine days (fasting on Eid is haraam), how far your distance will be from hell!
The Prophet used to fast on the ninth day of Dhu’l-Hijjah and he said: “Fasting the Day of ‘Arafah (ninth Dhul-hijjah) is an expiation for (all the sins of) the previous year and an expiation for (all the sins of) the coming year.” (Muslim)
2) Do a LOT of Dhikr and Takbeer
The Prophet said: “There are no days on which good deeds are greater or more beloved to Allaah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah).” (Ahmad -Saheeh)
Ibn ‘Umar and Abu Hurayrah used to go out in the marketplace during the first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. (Bukhaari)
Takbeer at this time is a Sunnah that has mostly been forgotten, especially during the first few days. So say it in the masjid, in your home, on the street and every place where it is permitted to remember Allaah. Revive the Sunnah that have been virtually forgotten and earn great rewards for doing so.
The Prophet said: “Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward.” (Tirmidhi- a hasan hadeeth)
Obviously, men should recite these phrases out loud, and women should recite them quietly.
3)Stand in Night Prayers:
Remember the virtues of spending the night in prayer, and its sweetness in Ramadan?! Why not revive this beautiful act of worship during these nights as well?!
Remember, how in the last third of every night, Allah Almighty calls out to us, His servants:
Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him? (Bukhaari, Muslim)
Why do we miss this golden opportunity?
So, seize the chance NOW and expose yourself to His Divine Generosity and Mercy, ask Him to forgive you and guide you and set things aright. He will surely listen.
4) Make Sincere Repentance.
One of the best and most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin right away because we do not know when we will die, and also because one evil deed leads to another.
But what does ‘repentance’ exactly mean?
It means that you come back to Allaah and give up all the deeds, open and secret, that He dislikes…. that you regret whatever you did in the past, giving it up immediately and be determined never ever, to return to it, and resolve to adhere firmly to the Truth by doing whatever Allaah loves.
“But as for him who repented, believed and did righteous deeds, then he will be among those who are successful.” [al-Qasas 28:67]
5) Come back to the Qur’aan
It is time now to dust off your copy of the Qur’aan and return to its refuge.Make it a daily habit, using these 10 days the beginning of a strong and beautiful relationship with it. Read it with meaning, understand it, and then implement it and change your lives for the better, as much as you can.
Remember that reading one letter of the Qur’aan earns you 10 rewards.
In this way, reading Surat Al-Fatihah,which doesn’t take more than two minutes will give you more than one thousand rewards!
This is on ordinary days, so what about these magnificent days! Certainly the reward will be far greater, Insha Allaah.
6) Generally increase in doing ALL good deeds
We should strive in doing more good deeds in general, because good deeds are beloved by Allaah and will bring us closer to Him. So if we are not able to go to Hajj this year, we should occupy ourselves during these blessed days by worshipping Allaah, praying extra prayers, reading Qur’aan, remembering Allaah, sending Salaams on the Prophet , making dua, giving charity, honoring our parents, upholding ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.
“So whosoever does good equal to the weight of an atom, shall see it; And whosoever does evil equal to the weight of an atom, shall see it.”[al-Zalzalah 99:7-8]
7) Get the reward of Hajj wherever you are:
You may be unable to do Hajj this year, and you may feel sad because you are deprived of the great reward of Hajj. But you can achieve a similar reward in whatever place you may be.
The Prophet said: “Whoever prays Fajr Prayer in congregation, and then sits and remembers Allah until the sun rises, then (after a while) prays two rak’as, he will gain a reward equal to that of making perfect Hajj and Umrah.” [He repeated the word "perfect" thrice.] (At-Tirmidhi)
Isn’t that easy, Alhamdulillah?
8) Slaughter an animal and distribute the meat
Ibn Umar said: The Prophet lived in Madeenah for 10 years and every year he slaughtered an animal.” (Ahmad-Saheeh by al-Albaani)
9) Attend Eid prayers
But remember that Eid prayer is a form of worship and we shouldn’t be doing things that are unIslaamic (especially) during these times, such as listening to music, women going out for prayer without proper Hijaab, mixing of men and women, etc.
10) Thank Allaah
One of the biggest forms of worshipping Allaah Subhaanahu wa Ta’ala is to thank Him, deeply, sincerely and continuously. After all, it is He who gave you every single thing that is in you, on you or around you. In fact, you wouldn’t even be here if it wasn’t for the Mercy of your Creator. So thank Him for ALL that He gave you, the Islaam that He gave you, the very life He gave you. And thank Him for the chance that He gives you in these ten days, to ask for forgiveness and guidance.
Alhamdulillah, there is much to be gained in these days. So make the most of this perfect opportunity offered by these invaluable and irreplaceable ten days.
Hasten to do good deeds and appreciate this blessing and make the most of it, striving hard in worship .
“And worship your Lord until there comes unto you the certainty (death).” [al-Hijr 15:99]
The Prophet said, “No good deeds done on other days are superior to those done on these (first ten days of Dhal Hajja).” Then some companions of the Prophet said, “Not even Jihad?” He replied, “Not even Jihad”, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.”(Bukhari 15: 86)
9th ZulHajja is a very sacred day. When asked about the fast of 9th ZulHajjah (Yaum e Arafah) Rasool Allah saw said: “It expiates the sins of the preceding year and the coming year” (Muslim 6: 2603)
The second Muslim festival Eid ul Adha falls on the 10th of ZulHajjah.
An animal sacrifice in memory of the sacrifice of Prophet Ibrahim (as) is offered on 10th ZulHajjah.
Importance of Sacrifice:
Sacrifice has not been made obligatory by Allah Tala, however it has the status of being Obligatory Sunnah ( Sunnat e Wjiba). Through this act, pleasure of Allah is obtained and also results in atonement of sins!
Sacrifice has been commanded to the people in all the revealed laws (Shariat) since the time of Prophet Adam (as) to Prophet Muhammad (saw).
Allah Tala mentioned this sunnah in beautiful words in Surah Safaat:
And he (Ibrhaim as) said (after his rescue from the fire): “Verily, I am going to my Lord. He will guide me!” “My Lord! Grant me (offspring) from the righteous.” So We gave him the glad tidings of a forbearing boy. And, when he (his son) was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you (offer you in sacrifice to Allâh), so look what you think!” He said: “O my father! Do that which you are commanded, Inshâ’ Allâh (if Allâh will), you shall find me amongst the patient ones.
Then, when they had both submitted themselves (to the Will of Allâh), and he had laid him prostrate on his forehead; And We called out to him: “O Abraham! You have fulfilled the dream” Verily! Thus do We reward the Muhsinûn (good-doers). Verily, that indeed was a manifest trial and We ransomed him with a great sacrifice and We left for him (a goodly remembrance) among generations (to come) in later times. Salâmun (peace) be upon Ibrâhim!”
After seeing the dream, Ibrahim (as) transcended all logic and sacrificed his most beloved possession, his own son, for the sake of Allah.
Wisdom of Sacrifice
Sacrifice is the symbol of full obedience and total submission to Allah
Ibrahim’s (as) obedience, loyalty and sacrifice greatly earned the pleasure of Allah Subhana Watala and he was declared as a Muhsin and Khalil Allah (Friend of Allah) and his name and his sacrifice is remembered till this day. Five times a day, Muslims send their blessings on Ibrahim (as) along with Muhammad (saw)
Allah Tala expects the same obedience and sacrifice from His slaves. In front of the command of Allah, there should be no excuses.
In remembrance of this sacrifice of Ibrahim (as), Muslims all over the world make a commitment that Oh Lord of the Worlds; We are your obedient slaves. Everything we possess belongs to you. If you command us, we will sacrifice our lives for the sake of Islam.
Thus sunnat of Sacrifice offered every year is actually the expression of a salve’s love for his Creator. The word Qurbani is derived from the word “Qurb”- nearness. Sacrifice is thus a form of worship through which love and nearness of Allah can be attained.
Allah Tala says in Surah Anam 162:
“Say (O Prophet Muhammad saw) Indeed my prayer, my sacrifice, my life and my death are all for the sake of Allah”
While sacrificing, if this state and if these feelings of love and total obedience to Allah are not there, then merely shedding the blood of animals and distributing meat are all activities without any spirit.
Allah Tala does not need blood of animals nor meat from animals. All that He requires from His slaves is the Taqwa, obedience and the feelings of self sacrifice for their Lord.
Allah Tala says in Surah Hajj:
“It is neither their meat nor their blood that reaches Allâh, but it is piety from you that reaches Him”
Thus the real spirit of sacrifice is that a man should leave his bad habits, stop following his wishes and desires and stop following traditions. Man should leave and sacrifice all those things in this world which stop him from attaining nearness to Allah.
"Say your prayers before prayers are said for you"
The Prophet testified to that. He said: “There are no days in which righteous deeds are more beloved to Allaah than these ten days.
Hajj is performed in this month.
The first ten days of ZulHajjah are extremely sacred and good deeds are most beloved to Allah in these ten days
Alhamdulillaah……the blessed days are here one more time!
The glorious days when rewards are multiplied many times, and sins are forgiven much more…
the days in which Allaah gives us yet another chance to worship Him, to ask for forgiveness and correct our faults and make up for our shortcomings….
the blessed days that the Sahabah waited for…
the beautiful days in which they strived long and hard in worship, until they could do no more….
What are these magnificent days?
These blessed days are the first ten days of Dhul-Hijjah.
Just like the last ten nights of Ramadaan are the best ten nights out of the whole year, the Ulama tell us that out of the 365 days of the year, these first ten days of Dhul-Hijjah are the best days of the year and the most beloved to Allaah as they combine acts of worship in a way unlike any other times.
The Prophet testified to that. He said: “There are no days in which righteous deeds are more beloved to Allaah than these ten days.” The people asked, “Not even jihaad for the sake of Allaah?” He said, “Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Bukhaari)
Subhaan Allaah wal-Hamdulillaah!
What a blessing!
The question is…..what do I do on these magnificent days and how can I make the most of this perfect, golden, golden opportunity to earn rewards and Jannah?
Obviously, Hajj is one of the best deeds that one can do during these ten days. However for those of us who were not invited to His House this year, there are still many, many good deeds that one can do and earn the Pleasure of Allaah.
Some of these are:
1) Fast all nine days and especially fast the Day of ‘Arafah
The Prophet said: “Anyone who fasts for one day for Allah’s pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.” (Bukhari, Muslim)
Just imagine…..if you fast these nine days (fasting on Eid is haraam), how far your distance will be from hell!
The Prophet used to fast on the ninth day of Dhu’l-Hijjah and he said: “Fasting the Day of ‘Arafah (ninth Dhul-hijjah) is an expiation for (all the sins of) the previous year and an expiation for (all the sins of) the coming year.” (Muslim)
2) Do a LOT of Dhikr and Takbeer
The Prophet said: “There are no days on which good deeds are greater or more beloved to Allaah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah).” (Ahmad -Saheeh)
Ibn ‘Umar and Abu Hurayrah used to go out in the marketplace during the first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. (Bukhaari)
Takbeer at this time is a Sunnah that has mostly been forgotten, especially during the first few days. So say it in the masjid, in your home, on the street and every place where it is permitted to remember Allaah. Revive the Sunnah that have been virtually forgotten and earn great rewards for doing so.
The Prophet said: “Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward.” (Tirmidhi- a hasan hadeeth)
Obviously, men should recite these phrases out loud, and women should recite them quietly.
3)Stand in Night Prayers:
Remember the virtues of spending the night in prayer, and its sweetness in Ramadan?! Why not revive this beautiful act of worship during these nights as well?!
Remember, how in the last third of every night, Allah Almighty calls out to us, His servants:
Is there anyone to invoke Me, so that I may respond to his invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him? (Bukhaari, Muslim)
Why do we miss this golden opportunity?
So, seize the chance NOW and expose yourself to His Divine Generosity and Mercy, ask Him to forgive you and guide you and set things aright. He will surely listen.
4) Make Sincere Repentance.
One of the best and most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin right away because we do not know when we will die, and also because one evil deed leads to another.
But what does ‘repentance’ exactly mean?
It means that you come back to Allaah and give up all the deeds, open and secret, that He dislikes…. that you regret whatever you did in the past, giving it up immediately and be determined never ever, to return to it, and resolve to adhere firmly to the Truth by doing whatever Allaah loves.
“But as for him who repented, believed and did righteous deeds, then he will be among those who are successful.” [al-Qasas 28:67]
5) Come back to the Qur’aan
It is time now to dust off your copy of the Qur’aan and return to its refuge.Make it a daily habit, using these 10 days the beginning of a strong and beautiful relationship with it. Read it with meaning, understand it, and then implement it and change your lives for the better, as much as you can.
Remember that reading one letter of the Qur’aan earns you 10 rewards.
In this way, reading Surat Al-Fatihah,which doesn’t take more than two minutes will give you more than one thousand rewards!
This is on ordinary days, so what about these magnificent days! Certainly the reward will be far greater, Insha Allaah.
6) Generally increase in doing ALL good deeds
We should strive in doing more good deeds in general, because good deeds are beloved by Allaah and will bring us closer to Him. So if we are not able to go to Hajj this year, we should occupy ourselves during these blessed days by worshipping Allaah, praying extra prayers, reading Qur’aan, remembering Allaah, sending Salaams on the Prophet , making dua, giving charity, honoring our parents, upholding ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.
“So whosoever does good equal to the weight of an atom, shall see it; And whosoever does evil equal to the weight of an atom, shall see it.”[al-Zalzalah 99:7-8]
7) Get the reward of Hajj wherever you are:
You may be unable to do Hajj this year, and you may feel sad because you are deprived of the great reward of Hajj. But you can achieve a similar reward in whatever place you may be.
The Prophet said: “Whoever prays Fajr Prayer in congregation, and then sits and remembers Allah until the sun rises, then (after a while) prays two rak’as, he will gain a reward equal to that of making perfect Hajj and Umrah.” [He repeated the word "perfect" thrice.] (At-Tirmidhi)
Isn’t that easy, Alhamdulillah?
8) Slaughter an animal and distribute the meat
Ibn Umar said: The Prophet lived in Madeenah for 10 years and every year he slaughtered an animal.” (Ahmad-Saheeh by al-Albaani)
9) Attend Eid prayers
But remember that Eid prayer is a form of worship and we shouldn’t be doing things that are unIslaamic (especially) during these times, such as listening to music, women going out for prayer without proper Hijaab, mixing of men and women, etc.
10) Thank Allaah
One of the biggest forms of worshipping Allaah Subhaanahu wa Ta’ala is to thank Him, deeply, sincerely and continuously. After all, it is He who gave you every single thing that is in you, on you or around you. In fact, you wouldn’t even be here if it wasn’t for the Mercy of your Creator. So thank Him for ALL that He gave you, the Islaam that He gave you, the very life He gave you. And thank Him for the chance that He gives you in these ten days, to ask for forgiveness and guidance.
Alhamdulillah, there is much to be gained in these days. So make the most of this perfect opportunity offered by these invaluable and irreplaceable ten days.
Hasten to do good deeds and appreciate this blessing and make the most of it, striving hard in worship .
“And worship your Lord until there comes unto you the certainty (death).” [al-Hijr 15:99]
The Prophet said, “No good deeds done on other days are superior to those done on these (first ten days of Dhal Hajja).” Then some companions of the Prophet said, “Not even Jihad?” He replied, “Not even Jihad”, except that of a man who does it by putting himself and his property in danger (for Allah’s sake) and does not return with any of those things.”(Bukhari 15: 86)
9th ZulHajja is a very sacred day. When asked about the fast of 9th ZulHajjah (Yaum e Arafah) Rasool Allah saw said: “It expiates the sins of the preceding year and the coming year” (Muslim 6: 2603)
The second Muslim festival Eid ul Adha falls on the 10th of ZulHajjah.
An animal sacrifice in memory of the sacrifice of Prophet Ibrahim (as) is offered on 10th ZulHajjah.
Importance of Sacrifice:
Sacrifice has not been made obligatory by Allah Tala, however it has the status of being Obligatory Sunnah ( Sunnat e Wjiba). Through this act, pleasure of Allah is obtained and also results in atonement of sins!
Sacrifice has been commanded to the people in all the revealed laws (Shariat) since the time of Prophet Adam (as) to Prophet Muhammad (saw).
Allah Tala mentioned this sunnah in beautiful words in Surah Safaat:
And he (Ibrhaim as) said (after his rescue from the fire): “Verily, I am going to my Lord. He will guide me!” “My Lord! Grant me (offspring) from the righteous.” So We gave him the glad tidings of a forbearing boy. And, when he (his son) was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you (offer you in sacrifice to Allâh), so look what you think!” He said: “O my father! Do that which you are commanded, Inshâ’ Allâh (if Allâh will), you shall find me amongst the patient ones.
Then, when they had both submitted themselves (to the Will of Allâh), and he had laid him prostrate on his forehead; And We called out to him: “O Abraham! You have fulfilled the dream” Verily! Thus do We reward the Muhsinûn (good-doers). Verily, that indeed was a manifest trial and We ransomed him with a great sacrifice and We left for him (a goodly remembrance) among generations (to come) in later times. Salâmun (peace) be upon Ibrâhim!”
After seeing the dream, Ibrahim (as) transcended all logic and sacrificed his most beloved possession, his own son, for the sake of Allah.
Wisdom of Sacrifice
Sacrifice is the symbol of full obedience and total submission to Allah
Ibrahim’s (as) obedience, loyalty and sacrifice greatly earned the pleasure of Allah Subhana Watala and he was declared as a Muhsin and Khalil Allah (Friend of Allah) and his name and his sacrifice is remembered till this day. Five times a day, Muslims send their blessings on Ibrahim (as) along with Muhammad (saw)
Allah Tala expects the same obedience and sacrifice from His slaves. In front of the command of Allah, there should be no excuses.
In remembrance of this sacrifice of Ibrahim (as), Muslims all over the world make a commitment that Oh Lord of the Worlds; We are your obedient slaves. Everything we possess belongs to you. If you command us, we will sacrifice our lives for the sake of Islam.
Thus sunnat of Sacrifice offered every year is actually the expression of a salve’s love for his Creator. The word Qurbani is derived from the word “Qurb”- nearness. Sacrifice is thus a form of worship through which love and nearness of Allah can be attained.
Allah Tala says in Surah Anam 162:
“Say (O Prophet Muhammad saw) Indeed my prayer, my sacrifice, my life and my death are all for the sake of Allah”
While sacrificing, if this state and if these feelings of love and total obedience to Allah are not there, then merely shedding the blood of animals and distributing meat are all activities without any spirit.
Allah Tala does not need blood of animals nor meat from animals. All that He requires from His slaves is the Taqwa, obedience and the feelings of self sacrifice for their Lord.
Allah Tala says in Surah Hajj:
“It is neither their meat nor their blood that reaches Allâh, but it is piety from you that reaches Him”
Thus the real spirit of sacrifice is that a man should leave his bad habits, stop following his wishes and desires and stop following traditions. Man should leave and sacrifice all those things in this world which stop him from attaining nearness to Allah.
"Say your prayers before prayers are said for you"
Monday, 23 November 2009
Salatul Eid is Wajib
Eid Al-Adha is expected to be on or around November 27, 2009.
The Hajj must be performed during a specific period of time in the Islamic calendar, beginning on the 8th day of Dhul-Hijjah (the "month of Hajj"), the 12th month in the Islamic calendar. The dates of the Hajj have been set since ancient times, when the Prophet Abraham first called people to make the pilgrimage.
"Proclaim the pilgrimage among people; they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, throughout the appointed days..." (Qur'an 22:27-28).
Muslims believe that these "appointed days" (beginning with the 8th of Dhul-Hijjah) have been set since the time of Abraham, and were recognized and practiced by the Prophet Muhammad.
However, there is another type of pilgrimage to Mecca, known as the umrah (lesser pilgrimage), which may be performed any time during the year. During umrah, Muslims observe some of the same pilgrimage rites as during Hajj. However, while this experience is commendable, it does not relieve one from the requirement of performing the Hajj during the appointed annual time.
Ibn Hajjar said in his book "Al Fath". "The majority of the Muslim scholars are agreed that the verse ordering people to perform Hajj was revealed in the sixth year after Hijra. Allah Says (interpretation of meaning): {And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh.}[2:196]. What is meant by "complete" is the starting of this rite to be obligatory on Muslims".
Other scholars like Al Nawawi and Ibn Al Qayyim believe that Hajj became mandatory on Muslims in the ninth year after Hijra. The reason, they put this date forward is the fact that the Prophet performed only one Hajj (The Farewell Hajj) and that was in the year ten after the Hijra. Since Hajj becomes obligatory as soon as the person have the material means to perform it and can physically do so, these scholars think that the Prophet would not delay performing Hajj three years. But the first opinion is the most sound one. The Prophet delayed his Hajj till the year ten because Makkah was before that date the place of pagans and atheists. It did not become a Muslim city until the year 8 after the Hijra. The pagans used to perform Hajj in months other than originally intended until Islam re-established the proper times.
This is why the Prophet said in the farewell Hajj: "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudar which is between Juma'da (ath-thani) and Sha'ban".(Bukhari and Muslim).
What is Eid al-Adha
At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2009, Eid al-Adha will begin on approximately November 27th, and will last for three days.
What does Eid al-Adha commemorate?
During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:
"Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)
One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.
Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.
It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.
What else do Muslims do to celebrate the holiday?
On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday .
OBLIGATION OF JUMUAH SALAH
"O ye who believe! When the call is heard for the prayer of the day of Jumuah (Friday), hasten unto remembrance of Allah and leave your trading. That is better for you if ye did but know."
(Holy Quran: Surah 62: verse: 9)
"Let people give up neglect of the Friday prayer otherwise Almighty Allah will set the seal on their hearts, and then they will become of those that are negligent."
(Saheeh Muslim and Nasaai)
"He who misses three Friday services (in succession) owing to heedlessness or indolence, Almighty Allah sets the seal on his heart."
(Abu Dawud, Nasaai, Ibn Majah)
CITY DWELLERS MUST PERFORM JUMUAH SALAH ON EID DAY ALSO
As mentioned in the authentic ahadith, if Eid happens to fall on a Friday (Jumuah), the villagers and bedouins who come from out of town to attend the Eid prayer are exempted from performing the Friday prayer (Jumuah Salah) if they leave after the performance of the Eid prayer, but those residing in the city must still perform the Friday prayer as usual.
There are a few ahadith which outwardly show the general permissibility of missing Jumuah Salah when Eid falls on a Friday however they are interpreted by Muhadditheen, Fuqaha and Jurists in accordance to the meaning which is found in the explicit ahadith wherein permission was only granted to those who traveled from distant villages to attend the Eid prayer in the city. This can be clearly understood below:
Abu Ubaid (r.a) says: “I witnessed Eid with Sayyiduna Uthman bin Affan (r.a.). He prayed and then turned and gave a sermon, saying: ‘Verily, two Eids have occurred simultaneously for you today, so whoever from among the people of Aaliyah (villages above Najd until Tihamah, miles away from Madinah) wants to wait for the Friday prayer may wait and whoever wants to leave may leave, for I have given him permission.’”
(Saheeh Bukhari, Muwatta Imam Malik)
After quoting the above mentioned hadith, the author of Muwatta states, “Uthman only excused the people of Aaliyah (villages above Najd until Tihamah, miles away from Madinah) from performing the Friday prayer because they weren’t from the people of the city.”
(Muwatta Imam Muhammad)
Imam Shafe’ee (r.a.) says in his famous book Kitabul Umm: “If Eid falls on a Friday, the Imam prays Eid when the prayer becomes permissible and then gives permission for the non-city-dwellers who attend the Eid prayer to leave if they wish back to their homes and not return for the Friday prayer. It is preferable for them to remain until performing the Friday prayer or (if able) to return after leaving to perform the Friday prayer, although if they don’t, there is no harm, insha Allah. This (meaning leaving the Friday prayer) is not permissible for any of the city-dwellers without an excuse (that exempts them from the obligation of performing the Friday prayer).”
(Kitabul Umm of Imam Shafe’ee)
REASONS WHY EID SALAH WILL NOT SUFFICE FOR JUMUAH SALAH
Firstly: The obligation of Jumuah Salah is explicitly mentioned and established by the Holy Quran, the strongest of all proofs is the Holy Quran. One who denies any verse of the Holy Quran will become a disbeliever. On the other hand, the obligation of Eid Salah is established through Hadith. Undoubtedly, the Hadith is a very strong proof, but of a lower degree than the Holy Quran. One who denies something that is established through Hadith does not become a disbeliever. Keeping this in mind, even a person of little understanding will be able to come up to this conclusion that how can something that is proven from Hadith have so much of power and strength that it totally cancels something that is clearly and explicitly proven from the Holy Quran? How can the Eid Salah abrogate the obligation of Jumuah Salah? Jumuah Salah has been made fardh in the Holy Quran and we need a proof of a similar strength to cancel it. The ahadith under discussion cannot be used for that proof as the possibility of it being tied to a particular people is there. All the learned scholars have accepted the law that when there is a possibility (in the proof) then it no longer exists to be a proof.
Secondly: The Muhadditheen (professors of Hadith) who are the experts in the field of Hadith have mentioned that the authenticity of the narrations used by those who issue general permission for everyone (villagers & city dwellers) to skip Jumuah Salah is disputed. This is why Shaikh al-Kawthari (r.a.), the famous muhaddith, and others have skillfully shown how all these ahadith are either too weak to be used as evidence because of problems with the narrators or are interpreted in the light of the hadith related by Bukhari (mentioned above regarding Sayyiduna Uthman’s statement) meaning that if we do accept these narrations to be authentic then too the permission to skip Jumuah Salah and suffice on Eid Salah was only for the villagers simply because Jumuah Salah was not Wajib upon them (as they were from the villages or travelers/musafir).
Thirdly: Sayyiduna Uthman (r.a.) made this statement in front of a large gathering of great Sahaba (r.a). If this permission was general and included the people of the city also, then the Sahaba would have opposed and raised objections immediately against Sayyiduna Uthman (r.a.) as to why was he granting special permission only for the bedouins and not for the people of the city. Thus, we can conclusively say that this reasoning has the consensus of the Sahaba (r.a.) attached to it.
Fourthly: In his narration Abu Huraira (r.a.) reports that the holy Prophet (pbuh) said, 'We will soon gather again if Allah wills' (Ibn Majah), i.e. here the holy Prophet (pbuh) addressing the people of the city says to them that very soon we will be gathering for Jumuah Salah. Therefore, the standard answer to all the narrations is that the holy Prophet (pbuh) did give permission to miss Jumuah Salah if Eid falls on a Friday but this permission was only for the bedouins/villagers because Jumuah Salah was not Wajib on them at all in the first place. In order to substantiate this even further, we can once again refer to the narration wherein Sayyiduna Uthman (r.a.) in his time, once addressed the congregation after the Eid Salah which also fell on a Friday. He said to them, 'Whomsoever from amongst the villagers wishes to wait for Jumuah, then he may do so and whomsoever wishes to return then I have granted him permission.' (Saheeh Bukhari & Muwatta)
Fifthly: aSalatul Eid is Wajib and Salatul Jumuah is Fardh, thus how can something wajib take the place of something fardh? Similarly, the permissible timing for Eid Salah is before Zawal (midday) whereas Jumuah Salah is only permissible after Zawal, thus, how is it possible that the prayer which is offered before Zawal take the place of the Jumuah prayer?
CONCLUSION
According to the Jamhoor (consensus of scholars, jurists and fuqaha) Salatul Jumuah will not be dropped by performing Eid Salah. This is also the view of Imam Malik, Imam Shafe’ee, Imam Abu Hanifah (r.a) and other great scholars of the ummah. As explained above, the narrations which indicate the permission to skip Jumuah Salah and suffice on Eid Salah was only granted for the villagers. Even though travelers and villagers who come from out of town to attend the Eid prayer are exempted from performing the Friday prayer (Jumuah Salah), they must still offer the Salatul Zhuhr. And Allah knows best.
May Almighty Allah save us from following our desires and keep us steadfast on his genuine deen.
Hadith 2.73 (Al-Bukhari)
Allah’s Messenger (sallallahu ‘alaihi wa sallam) never proceeded (for the prayer) on the Day of Eid-ul-Fitr unless he had eaten some dates. Anas (radiallahu ‘anhu) also narrated: The Prophet (sallallahu ‘alaihi wa sallam) used to eat odd number of dates.
Hadith 2.76 (Al-Bukhaari)
Narrated Abu Sai’d Al-Khudri (radiallahu ‘anhu): The Prophet (sallallahu ‘alaihi wa sallam) used to proceed to the musallah on the days of Eid-ul-Fitr and Eid-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Eid-ul-Adha or Eid-ul-Fitr.
When we reached the musallah, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, “By Allah, you have changed (the Prophet’s tradition).” He replied, “O Abu Sa’id! Gone is that which you know.” I said, “By Allah! What I know is better than what I do not know.” Marwan said, “People do not sit to listen to our khutba after the prayer, so I delivered the khutbah before the prayer.”
Hadith 2.77 (Al-Bukhaari)
Allah’s Messenger (sallallahu ‘alaihi wa sallam) used to offer the prayer of Eid-ul-Adha and Eid-ul-Fitr and then deliver the Khutba after the prayer.
Hadith 2.78 (Al-Bukhaari)
‘Ata (radiallahu ‘anhu) said, “Jabir bin ‘Abdullah said, ‘The Prophet went out on the Day of Eid-ul-Fitr and offered the prayer before delivering the khutba. ‘Ata told me that during the early days of Ibn Az-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the ‘Id Prayer was never pronounced (in the life time of Allah’s Messenger) and the khutbah used to be delivered after the prayer. ‘Ata told me that Ibn Abbas and Jabir bin ‘Abdullah had said there was no Adhan for the prayer of Eid-ul-Fitr and Eid-ul-Aqha.’ ‘Ata said, “I heard Jabir bin ‘Abdullah saying, ‘The Prophet stood up and started with the prayer, and after it he delivered the khutbah. When the Prophet of Allah (sallallahu ‘alaihi wa sallam) finished (the khutbah), he went to the women and preached to them, while he was leaning on Bilal’s hand. Bilal was spreading his garment and the ladies were putting alms in it.’” I said to Ata, “Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?” ‘Ata’ said, “No doubt it is incumbent on Imams to do so, and why should they not do so?”
Hadith 2.102 (Al-Bukhaari)
On the Day of Eid the Prophet (sallallahu ‘alaihi wa sallam) used to return (after offering the Eid prayer) through a way different from that by which he went.
Hadith 2.104 (Al-Bukhaari)
The Prophet (sallallahu ‘alaihi wa sallam) went out and offered a two Rak’aat prayer on the Day of Eid-ul-Fitr and did not offer any other prayer before or after it and at that time Bilal (radiallahu ‘anhu) was accompanying him..So pray the way he did.
The Hajj must be performed during a specific period of time in the Islamic calendar, beginning on the 8th day of Dhul-Hijjah (the "month of Hajj"), the 12th month in the Islamic calendar. The dates of the Hajj have been set since ancient times, when the Prophet Abraham first called people to make the pilgrimage.
"Proclaim the pilgrimage among people; they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, throughout the appointed days..." (Qur'an 22:27-28).
Muslims believe that these "appointed days" (beginning with the 8th of Dhul-Hijjah) have been set since the time of Abraham, and were recognized and practiced by the Prophet Muhammad.
However, there is another type of pilgrimage to Mecca, known as the umrah (lesser pilgrimage), which may be performed any time during the year. During umrah, Muslims observe some of the same pilgrimage rites as during Hajj. However, while this experience is commendable, it does not relieve one from the requirement of performing the Hajj during the appointed annual time.
Ibn Hajjar said in his book "Al Fath". "The majority of the Muslim scholars are agreed that the verse ordering people to perform Hajj was revealed in the sixth year after Hijra. Allah Says (interpretation of meaning): {And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh.}[2:196]. What is meant by "complete" is the starting of this rite to be obligatory on Muslims".
Other scholars like Al Nawawi and Ibn Al Qayyim believe that Hajj became mandatory on Muslims in the ninth year after Hijra. The reason, they put this date forward is the fact that the Prophet performed only one Hajj (The Farewell Hajj) and that was in the year ten after the Hijra. Since Hajj becomes obligatory as soon as the person have the material means to perform it and can physically do so, these scholars think that the Prophet would not delay performing Hajj three years. But the first opinion is the most sound one. The Prophet delayed his Hajj till the year ten because Makkah was before that date the place of pagans and atheists. It did not become a Muslim city until the year 8 after the Hijra. The pagans used to perform Hajj in months other than originally intended until Islam re-established the proper times.
This is why the Prophet said in the farewell Hajj: "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudar which is between Juma'da (ath-thani) and Sha'ban".(Bukhari and Muslim).
What is Eid al-Adha
At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2009, Eid al-Adha will begin on approximately November 27th, and will last for three days.
What does Eid al-Adha commemorate?
During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:
"Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)
One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.
Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.
It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.
What else do Muslims do to celebrate the holiday?
On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday .
OBLIGATION OF JUMUAH SALAH
"O ye who believe! When the call is heard for the prayer of the day of Jumuah (Friday), hasten unto remembrance of Allah and leave your trading. That is better for you if ye did but know."
(Holy Quran: Surah 62: verse: 9)
"Let people give up neglect of the Friday prayer otherwise Almighty Allah will set the seal on their hearts, and then they will become of those that are negligent."
(Saheeh Muslim and Nasaai)
"He who misses three Friday services (in succession) owing to heedlessness or indolence, Almighty Allah sets the seal on his heart."
(Abu Dawud, Nasaai, Ibn Majah)
CITY DWELLERS MUST PERFORM JUMUAH SALAH ON EID DAY ALSO
As mentioned in the authentic ahadith, if Eid happens to fall on a Friday (Jumuah), the villagers and bedouins who come from out of town to attend the Eid prayer are exempted from performing the Friday prayer (Jumuah Salah) if they leave after the performance of the Eid prayer, but those residing in the city must still perform the Friday prayer as usual.
There are a few ahadith which outwardly show the general permissibility of missing Jumuah Salah when Eid falls on a Friday however they are interpreted by Muhadditheen, Fuqaha and Jurists in accordance to the meaning which is found in the explicit ahadith wherein permission was only granted to those who traveled from distant villages to attend the Eid prayer in the city. This can be clearly understood below:
Abu Ubaid (r.a) says: “I witnessed Eid with Sayyiduna Uthman bin Affan (r.a.). He prayed and then turned and gave a sermon, saying: ‘Verily, two Eids have occurred simultaneously for you today, so whoever from among the people of Aaliyah (villages above Najd until Tihamah, miles away from Madinah) wants to wait for the Friday prayer may wait and whoever wants to leave may leave, for I have given him permission.’”
(Saheeh Bukhari, Muwatta Imam Malik)
After quoting the above mentioned hadith, the author of Muwatta states, “Uthman only excused the people of Aaliyah (villages above Najd until Tihamah, miles away from Madinah) from performing the Friday prayer because they weren’t from the people of the city.”
(Muwatta Imam Muhammad)
Imam Shafe’ee (r.a.) says in his famous book Kitabul Umm: “If Eid falls on a Friday, the Imam prays Eid when the prayer becomes permissible and then gives permission for the non-city-dwellers who attend the Eid prayer to leave if they wish back to their homes and not return for the Friday prayer. It is preferable for them to remain until performing the Friday prayer or (if able) to return after leaving to perform the Friday prayer, although if they don’t, there is no harm, insha Allah. This (meaning leaving the Friday prayer) is not permissible for any of the city-dwellers without an excuse (that exempts them from the obligation of performing the Friday prayer).”
(Kitabul Umm of Imam Shafe’ee)
REASONS WHY EID SALAH WILL NOT SUFFICE FOR JUMUAH SALAH
Firstly: The obligation of Jumuah Salah is explicitly mentioned and established by the Holy Quran, the strongest of all proofs is the Holy Quran. One who denies any verse of the Holy Quran will become a disbeliever. On the other hand, the obligation of Eid Salah is established through Hadith. Undoubtedly, the Hadith is a very strong proof, but of a lower degree than the Holy Quran. One who denies something that is established through Hadith does not become a disbeliever. Keeping this in mind, even a person of little understanding will be able to come up to this conclusion that how can something that is proven from Hadith have so much of power and strength that it totally cancels something that is clearly and explicitly proven from the Holy Quran? How can the Eid Salah abrogate the obligation of Jumuah Salah? Jumuah Salah has been made fardh in the Holy Quran and we need a proof of a similar strength to cancel it. The ahadith under discussion cannot be used for that proof as the possibility of it being tied to a particular people is there. All the learned scholars have accepted the law that when there is a possibility (in the proof) then it no longer exists to be a proof.
Secondly: The Muhadditheen (professors of Hadith) who are the experts in the field of Hadith have mentioned that the authenticity of the narrations used by those who issue general permission for everyone (villagers & city dwellers) to skip Jumuah Salah is disputed. This is why Shaikh al-Kawthari (r.a.), the famous muhaddith, and others have skillfully shown how all these ahadith are either too weak to be used as evidence because of problems with the narrators or are interpreted in the light of the hadith related by Bukhari (mentioned above regarding Sayyiduna Uthman’s statement) meaning that if we do accept these narrations to be authentic then too the permission to skip Jumuah Salah and suffice on Eid Salah was only for the villagers simply because Jumuah Salah was not Wajib upon them (as they were from the villages or travelers/musafir).
Thirdly: Sayyiduna Uthman (r.a.) made this statement in front of a large gathering of great Sahaba (r.a). If this permission was general and included the people of the city also, then the Sahaba would have opposed and raised objections immediately against Sayyiduna Uthman (r.a.) as to why was he granting special permission only for the bedouins and not for the people of the city. Thus, we can conclusively say that this reasoning has the consensus of the Sahaba (r.a.) attached to it.
Fourthly: In his narration Abu Huraira (r.a.) reports that the holy Prophet (pbuh) said, 'We will soon gather again if Allah wills' (Ibn Majah), i.e. here the holy Prophet (pbuh) addressing the people of the city says to them that very soon we will be gathering for Jumuah Salah. Therefore, the standard answer to all the narrations is that the holy Prophet (pbuh) did give permission to miss Jumuah Salah if Eid falls on a Friday but this permission was only for the bedouins/villagers because Jumuah Salah was not Wajib on them at all in the first place. In order to substantiate this even further, we can once again refer to the narration wherein Sayyiduna Uthman (r.a.) in his time, once addressed the congregation after the Eid Salah which also fell on a Friday. He said to them, 'Whomsoever from amongst the villagers wishes to wait for Jumuah, then he may do so and whomsoever wishes to return then I have granted him permission.' (Saheeh Bukhari & Muwatta)
Fifthly: aSalatul Eid is Wajib and Salatul Jumuah is Fardh, thus how can something wajib take the place of something fardh? Similarly, the permissible timing for Eid Salah is before Zawal (midday) whereas Jumuah Salah is only permissible after Zawal, thus, how is it possible that the prayer which is offered before Zawal take the place of the Jumuah prayer?
CONCLUSION
According to the Jamhoor (consensus of scholars, jurists and fuqaha) Salatul Jumuah will not be dropped by performing Eid Salah. This is also the view of Imam Malik, Imam Shafe’ee, Imam Abu Hanifah (r.a) and other great scholars of the ummah. As explained above, the narrations which indicate the permission to skip Jumuah Salah and suffice on Eid Salah was only granted for the villagers. Even though travelers and villagers who come from out of town to attend the Eid prayer are exempted from performing the Friday prayer (Jumuah Salah), they must still offer the Salatul Zhuhr. And Allah knows best.
May Almighty Allah save us from following our desires and keep us steadfast on his genuine deen.
Hadith 2.73 (Al-Bukhari)
Allah’s Messenger (sallallahu ‘alaihi wa sallam) never proceeded (for the prayer) on the Day of Eid-ul-Fitr unless he had eaten some dates. Anas (radiallahu ‘anhu) also narrated: The Prophet (sallallahu ‘alaihi wa sallam) used to eat odd number of dates.
Hadith 2.76 (Al-Bukhaari)
Narrated Abu Sai’d Al-Khudri (radiallahu ‘anhu): The Prophet (sallallahu ‘alaihi wa sallam) used to proceed to the musallah on the days of Eid-ul-Fitr and Eid-ul-Adha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give an order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of Eid-ul-Adha or Eid-ul-Fitr.
When we reached the musallah, there was a pulpit made by Kathir bin As-Salt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, “By Allah, you have changed (the Prophet’s tradition).” He replied, “O Abu Sa’id! Gone is that which you know.” I said, “By Allah! What I know is better than what I do not know.” Marwan said, “People do not sit to listen to our khutba after the prayer, so I delivered the khutbah before the prayer.”
Hadith 2.77 (Al-Bukhaari)
Allah’s Messenger (sallallahu ‘alaihi wa sallam) used to offer the prayer of Eid-ul-Adha and Eid-ul-Fitr and then deliver the Khutba after the prayer.
Hadith 2.78 (Al-Bukhaari)
‘Ata (radiallahu ‘anhu) said, “Jabir bin ‘Abdullah said, ‘The Prophet went out on the Day of Eid-ul-Fitr and offered the prayer before delivering the khutba. ‘Ata told me that during the early days of Ibn Az-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the ‘Id Prayer was never pronounced (in the life time of Allah’s Messenger) and the khutbah used to be delivered after the prayer. ‘Ata told me that Ibn Abbas and Jabir bin ‘Abdullah had said there was no Adhan for the prayer of Eid-ul-Fitr and Eid-ul-Aqha.’ ‘Ata said, “I heard Jabir bin ‘Abdullah saying, ‘The Prophet stood up and started with the prayer, and after it he delivered the khutbah. When the Prophet of Allah (sallallahu ‘alaihi wa sallam) finished (the khutbah), he went to the women and preached to them, while he was leaning on Bilal’s hand. Bilal was spreading his garment and the ladies were putting alms in it.’” I said to Ata, “Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?” ‘Ata’ said, “No doubt it is incumbent on Imams to do so, and why should they not do so?”
Hadith 2.102 (Al-Bukhaari)
On the Day of Eid the Prophet (sallallahu ‘alaihi wa sallam) used to return (after offering the Eid prayer) through a way different from that by which he went.
Hadith 2.104 (Al-Bukhaari)
The Prophet (sallallahu ‘alaihi wa sallam) went out and offered a two Rak’aat prayer on the Day of Eid-ul-Fitr and did not offer any other prayer before or after it and at that time Bilal (radiallahu ‘anhu) was accompanying him..So pray the way he did.
Tuesday, 17 November 2009
An accepted Hajj
Praise be to Allaah and peace and blessings be upon the Messenger of Allaah.
"The Hajj is the demonstration of the reality that in Islam all roads lead to the House of Allah, where nationality, race, and difference of doctrine are all blown away. The hajjis come from everywhere, from every country, every continent and every background. They come flying, sailing and by land. But whoever they are, wherever they come from and however they come, they are drawn by only one thing and to only one point – their desire to worship Allah at His House and perform the rites of the Hajj.
"From the moment he sets out with the intention of performing Hajj, the hajji's journey is in one sense not his own – in that he is just one of millions of others doing exactly the same thing – and yet in another sense it is uniquely his own – since within that great gathering he will stand alone face to face with his Lord in the unfolding of his own unshared individual destiny. He becomes one of the many elements heading for the crucible of Makka where the great fusing of the Muslim community takes place, where all the parts are thrown together under the most intense conditions, mixed, melted together and then finally separated out again and returned to their homes never quite the same as when they left."
A man came to visit Junayd and Junayd asked him where he had come from. He replied that he had just returned from hajj. Junayd said to him, "From the time you left your home did you also leave behind all wrong action?" "No," replied the man. "Then you never really left at all. At every stop you made on the way, did you also advance another stage on the path to Allah?" "No," came the reply. "Then you did not really make the journey. When you put on your ihram at the miqat, did you discard the attributes of selfhood as you took off your ordinary clothes?" "No." "Then you did not really take on ihram. When you did tawaf of the Ka'ba, did you witness the beauty of Allah in the abode of purification?" "No, I did not," said the man. "Then you did not really do tawaf. When you did sa'y between Safa and Marwa did you reach the rank of safa (purity) and muruwwa (virtue)?" "No." "Then you did not really do sa'y. When you went out to Mina did your muna (desires) cease?" No, they did not." "Then you never really went to Mina. When you stood on 'Arafa did you experience even a single moment of ma'rifa (direct knowledge) of Allah?" "No." "Then you did not really stand on 'Arafa. When you stayed the night at Muzdalifa did you renounce your love of this world?" No, I did not." "Then you did not really stay at Muzdalifa. When you stoned the Jamra, did you cast away from yourself everything that stands between you and your Lord." "No." "Then you did not really do the stoning. When you made your sacrifice, did you offer up your lower self to Allah?" "Then you did not really make a sacrifice and the truth is that you have not properly performed hajj at all. Return and do the hajj again in the manner I have described so that you may finally truly attain to the Maqam of Ibrahim."
Now obviously we cannot take this literally – I doubt that these days even one hajj a year would be acceptable according to Imam Junayd's stringent criteria – but what his words do indicate very clearly is that there is an essential inner dimension to the hajj. At the same time it is vital to point out that Imam Junayd's words do not involve any kind of inward/outward dichotomy, some kind of inward meaning to hajj separate from the outward form. They rather show that, like all our acts of 'ibada, every outward act of the hajj has a corresponding and inseparable inner reality without which cannot be considered complete, just as an egg without its white and yolk is no longer properly speaking an egg but merely an eggshell. This is the element of ihsan which the Prophet, salla'Llahu 'alayhi wa sallam, declared to be an integral part of our deen in the famous hadith related by 'Umar ibn al-Khattab, radiya'Llahu 'anhu. Ihsan, he said, was "to worship Allah as if you could see him, for though you cannot see Him, He sees you." The awareness of Allah ta'ala that this predicates is precisely the taqwa which Allah demands from us in connection with the rites of hajj and without it our hajj will definitely be deficient and we cannot expect the great reward promised to those who truly go on hajj for the sake of Allah alone
Hajj – its virtues, benefits and a little about its rulings.
1. When Hajj was prescribed
According to the correct view, Hajj was made obligatory in 9AH, the year of the Delegations (al-Wufood), in which Soorat Aal ‘Imraan was revealed, in which Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence).” [Aal ‘Imraan 3:97]
2. The ruling on Hajj
Hajj is a fareedah (obligatory duty), one of the pillars of Islam. The evidence (daleel) for this is the aayah mentioned above, and there is also evidence in the Sunnah which indicates the same thing.
Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built upon five (pillars): testifying that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing regular prayer, paying zakaah, Hajj and fasting Ramadaan.” (Narrated by al-Bukhaari, 8; Muslim, 16).
3. Is Hajj obligatory straight away?
Yes, it should be done straight away. The evidence for this is the aayah referred to above. This (doing things straight away) is the guiding principle concerning the commands of sharee’ah. The evidence in the Sunnah which indicates this is as follows:
1. Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.”
2. (Narrated by Muslim, 1337). Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to go for Hajj, let him hasten to do it, because he may fall ill or some other problems may arise.”
(Narrated by Abu Dawood, 1732, without the phrase “because he may…”’ also narrated by Ibn Maajah, 2883 and Ahmad, 1836).
According to a report narrated by Ahmad “Hasten to do Hajj –i.e., the obligatory Hajj – for none of you knows what may happen to him.”
These two reports strengthen one another. (See Irwaa’ al-Ghaleel by al-Albaani, 4/168).
The Shaafa’is say that Hajj may be delayed, because the Prophet (peace and blessings of Allaah be upon him) delayed his Hajj until 10 AH. But the answer to this is as follows:
1. He only delayed it for one year, but they say it may be delayed indefinitely!
2. He (peace and blessings of Allaah be upon him) wanted to purify the House (the Ka’bah) of the Mushrikeen and those who performed Hajj naked.
3. He was kept busy with the delegations who had started to come to Madeenah one after another to announce their Islam.
(See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/17, 18)
4. It is obligatory to do Hajj once in one's lifetime
Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” A man said, Is it every year, O Messenger of Allaah? He remained silent until the man had said it three times, then he said, “If I say yes, it will become obligatory and you will not be able to do it.” Then he said, “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” (Narrated by Muslim, 1337)
5. The virtues of Hajj
There are many ahaadeeth which speak of the virtues of Hajj, including the following:
1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.”
(Narrated by al-Bukhaari, 26; Muslim, 83).
An accepted Hajj means:
1. It must be paid for with halaal money
2. One should keep away from evil, sin and unjust disputes during Hajj.
3. One should observe all the rituals according to the Sunnah.
4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
5. One should not follow it with acts of disobedience and sin.
1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him.
2. (Narrated by al-Bukhaari, 1449; Muslim, 1350) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.”
3. (Narrated by al-Bukhaari, 1683; Muslim, 1349). ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him).
4. (Narrated by al-Bukhaari, 1762). ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.”
5. (Narrated by Muslim, 121). ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”
6. (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200). Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”
(Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).
The virtues of Hajj
There are many ahaadeeth which speak of the virtues of Hajj, including the following:
1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.”
(Narrated by al-Bukhaari, 26; Muslim, 83).
An accepted Hajj means:
1. It must be paid for with halaal money
2. One should keep away from evil, sin and unjust disputes during Hajj.
3. One should observe all the rituals according to the Sunnah.
4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
5. One should not follow it with acts of disobedience and sin.
1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him.
2. (Narrated by al-Bukhaari, 1449; Muslim, 1350) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.”
3. (Narrated by al-Bukhaari, 1683; Muslim, 1349). ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him).
4. (Narrated by al-Bukhaari, 1762). ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.”
5. (Narrated by Muslim, 121). ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”
6. (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200). Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”
(Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).
he Prophet declared that one of the very best actions possible for a human is an accepted hajj and it is, therefore, devoutly to be hoped that all of those who go on it will bring to it the strong intention and the amount of taqwa they need to ensure that their hajj will find acceptance with their Lord. If they do they will find immediate evidence of it in their own being. They will find that their hearts have been filled with an unfading love for Allah and His Messenger and all the Muslims and they will find themselves determined to dedicate themselves from now on to the task of seeing the deen of Allah established to the fullest possible extent in their own lives and in the lives of their families and communities.
I will finish with the ayats with which Allah concludes the Sûrah, which He dedicated to the institution of hajj.
You who have îmân, bow and prostrate and worship your Lord, and do good, so that hop
"The Hajj is the demonstration of the reality that in Islam all roads lead to the House of Allah, where nationality, race, and difference of doctrine are all blown away. The hajjis come from everywhere, from every country, every continent and every background. They come flying, sailing and by land. But whoever they are, wherever they come from and however they come, they are drawn by only one thing and to only one point – their desire to worship Allah at His House and perform the rites of the Hajj.
"From the moment he sets out with the intention of performing Hajj, the hajji's journey is in one sense not his own – in that he is just one of millions of others doing exactly the same thing – and yet in another sense it is uniquely his own – since within that great gathering he will stand alone face to face with his Lord in the unfolding of his own unshared individual destiny. He becomes one of the many elements heading for the crucible of Makka where the great fusing of the Muslim community takes place, where all the parts are thrown together under the most intense conditions, mixed, melted together and then finally separated out again and returned to their homes never quite the same as when they left."
A man came to visit Junayd and Junayd asked him where he had come from. He replied that he had just returned from hajj. Junayd said to him, "From the time you left your home did you also leave behind all wrong action?" "No," replied the man. "Then you never really left at all. At every stop you made on the way, did you also advance another stage on the path to Allah?" "No," came the reply. "Then you did not really make the journey. When you put on your ihram at the miqat, did you discard the attributes of selfhood as you took off your ordinary clothes?" "No." "Then you did not really take on ihram. When you did tawaf of the Ka'ba, did you witness the beauty of Allah in the abode of purification?" "No, I did not," said the man. "Then you did not really do tawaf. When you did sa'y between Safa and Marwa did you reach the rank of safa (purity) and muruwwa (virtue)?" "No." "Then you did not really do sa'y. When you went out to Mina did your muna (desires) cease?" No, they did not." "Then you never really went to Mina. When you stood on 'Arafa did you experience even a single moment of ma'rifa (direct knowledge) of Allah?" "No." "Then you did not really stand on 'Arafa. When you stayed the night at Muzdalifa did you renounce your love of this world?" No, I did not." "Then you did not really stay at Muzdalifa. When you stoned the Jamra, did you cast away from yourself everything that stands between you and your Lord." "No." "Then you did not really do the stoning. When you made your sacrifice, did you offer up your lower self to Allah?" "Then you did not really make a sacrifice and the truth is that you have not properly performed hajj at all. Return and do the hajj again in the manner I have described so that you may finally truly attain to the Maqam of Ibrahim."
Now obviously we cannot take this literally – I doubt that these days even one hajj a year would be acceptable according to Imam Junayd's stringent criteria – but what his words do indicate very clearly is that there is an essential inner dimension to the hajj. At the same time it is vital to point out that Imam Junayd's words do not involve any kind of inward/outward dichotomy, some kind of inward meaning to hajj separate from the outward form. They rather show that, like all our acts of 'ibada, every outward act of the hajj has a corresponding and inseparable inner reality without which cannot be considered complete, just as an egg without its white and yolk is no longer properly speaking an egg but merely an eggshell. This is the element of ihsan which the Prophet, salla'Llahu 'alayhi wa sallam, declared to be an integral part of our deen in the famous hadith related by 'Umar ibn al-Khattab, radiya'Llahu 'anhu. Ihsan, he said, was "to worship Allah as if you could see him, for though you cannot see Him, He sees you." The awareness of Allah ta'ala that this predicates is precisely the taqwa which Allah demands from us in connection with the rites of hajj and without it our hajj will definitely be deficient and we cannot expect the great reward promised to those who truly go on hajj for the sake of Allah alone
Hajj – its virtues, benefits and a little about its rulings.
1. When Hajj was prescribed
According to the correct view, Hajj was made obligatory in 9AH, the year of the Delegations (al-Wufood), in which Soorat Aal ‘Imraan was revealed, in which Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence).” [Aal ‘Imraan 3:97]
2. The ruling on Hajj
Hajj is a fareedah (obligatory duty), one of the pillars of Islam. The evidence (daleel) for this is the aayah mentioned above, and there is also evidence in the Sunnah which indicates the same thing.
Ibn ‘Umar (may Allaah be pleased with them both) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is built upon five (pillars): testifying that there is no god but Allaah and that Muhammad is the Messenger of Allaah, establishing regular prayer, paying zakaah, Hajj and fasting Ramadaan.” (Narrated by al-Bukhaari, 8; Muslim, 16).
3. Is Hajj obligatory straight away?
Yes, it should be done straight away. The evidence for this is the aayah referred to above. This (doing things straight away) is the guiding principle concerning the commands of sharee’ah. The evidence in the Sunnah which indicates this is as follows:
1. Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.”
2. (Narrated by Muslim, 1337). Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever wants to go for Hajj, let him hasten to do it, because he may fall ill or some other problems may arise.”
(Narrated by Abu Dawood, 1732, without the phrase “because he may…”’ also narrated by Ibn Maajah, 2883 and Ahmad, 1836).
According to a report narrated by Ahmad “Hasten to do Hajj –i.e., the obligatory Hajj – for none of you knows what may happen to him.”
These two reports strengthen one another. (See Irwaa’ al-Ghaleel by al-Albaani, 4/168).
The Shaafa’is say that Hajj may be delayed, because the Prophet (peace and blessings of Allaah be upon him) delayed his Hajj until 10 AH. But the answer to this is as follows:
1. He only delayed it for one year, but they say it may be delayed indefinitely!
2. He (peace and blessings of Allaah be upon him) wanted to purify the House (the Ka’bah) of the Mushrikeen and those who performed Hajj naked.
3. He was kept busy with the delegations who had started to come to Madeenah one after another to announce their Islam.
(See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 7/17, 18)
4. It is obligatory to do Hajj once in one's lifetime
Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) gave a sermon (khutbah) and said: “O people, Allaah has enjoined Hajj upon you so do Hajj.” A man said, Is it every year, O Messenger of Allaah? He remained silent until the man had said it three times, then he said, “If I say yes, it will become obligatory and you will not be able to do it.” Then he said, “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” (Narrated by Muslim, 1337)
5. The virtues of Hajj
There are many ahaadeeth which speak of the virtues of Hajj, including the following:
1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.”
(Narrated by al-Bukhaari, 26; Muslim, 83).
An accepted Hajj means:
1. It must be paid for with halaal money
2. One should keep away from evil, sin and unjust disputes during Hajj.
3. One should observe all the rituals according to the Sunnah.
4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
5. One should not follow it with acts of disobedience and sin.
1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him.
2. (Narrated by al-Bukhaari, 1449; Muslim, 1350) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.”
3. (Narrated by al-Bukhaari, 1683; Muslim, 1349). ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him).
4. (Narrated by al-Bukhaari, 1762). ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.”
5. (Narrated by Muslim, 121). ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”
6. (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200). Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”
(Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).
The virtues of Hajj
There are many ahaadeeth which speak of the virtues of Hajj, including the following:
1. From Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked which deed is best. He said, “Belief in Allaah and His Messenger.” He was asked, then what? He said, “Jihaad for the sake of Allaah.” He was asked, then what? He said, “An accepted Hajj.”
(Narrated by al-Bukhaari, 26; Muslim, 83).
An accepted Hajj means:
1. It must be paid for with halaal money
2. One should keep away from evil, sin and unjust disputes during Hajj.
3. One should observe all the rituals according to the Sunnah.
4. One should not show off by doing Hajj; it should be purely and sincerely for the sake of Allaah.
5. One should not follow it with acts of disobedience and sin.
1. Abu Hurayrah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the Hajj, will come back like the day his mother gave birth to him.
2. (Narrated by al-Bukhaari, 1449; Muslim, 1350) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah is an expiation for the time between it and the previous ‘Umrah, and an accepted hajj has no less a reward than Paradise.”
3. (Narrated by al-Bukhaari, 1683; Muslim, 1349). ‘Aa’ishah, the Mother of the Believers (may Allaah be pleased with her) said: I said, O Messenger of Allaah, can we not go out on campaigns and fight in jihaad with you? He said, “But the best and most beautiful of jihaad is Hajj, an accepted pilgrimage.” ‘Aa’ishah said, I never stopped going for Hajj after I heard that from the Messenger of Allaah (peace and blessings of Allaah be upon him).
4. (Narrated by al-Bukhaari, 1762). ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Hajj wipes out whatever (sins) came before it.”
5. (Narrated by Muslim, 121). ‘Abd-Allaah ibn Mas’ood said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.”
6. (Narrated by al-Tirmidhi, 810; al-Nasaa’i, 2631. The hadeeth was classed as saheeh by al-Albaani – may Allaah have mercy on him – in al-Silsilah al-Saheehah, 1200). Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “The one who fights for the sake of Allaah and the pilgrim who goes for Hajj or ‘Umrah are all guests of Allaah. He called them and they responded; they ask of Him and He will give them.”
(Narrated by Ibn Maajah, 2893. The hadeeth is hasan and was classed as such by Shaykh al-Albaani in al-Silsilat al-Saheehah, 1820).
he Prophet declared that one of the very best actions possible for a human is an accepted hajj and it is, therefore, devoutly to be hoped that all of those who go on it will bring to it the strong intention and the amount of taqwa they need to ensure that their hajj will find acceptance with their Lord. If they do they will find immediate evidence of it in their own being. They will find that their hearts have been filled with an unfading love for Allah and His Messenger and all the Muslims and they will find themselves determined to dedicate themselves from now on to the task of seeing the deen of Allah established to the fullest possible extent in their own lives and in the lives of their families and communities.
I will finish with the ayats with which Allah concludes the Sûrah, which He dedicated to the institution of hajj.
You who have îmân, bow and prostrate and worship your Lord, and do good, so that hop
Sunday, 15 November 2009
Pilgrimage to Makka
Eid Al-Adha is expected to be on or around November 27, 2009.
.........Labbayk Allahumma Labbayk................The Hajj must be performed during a specific period of time in the Islamic calendar, beginning on the 8th day of Dhul-Hijjah (the "month of Hajj"), the 12th month in the Islamic calendar. The dates of the Hajj have been set since ancient times, when the Prophet Abraham first called people to make the pilgrimage.
"Proclaim the pilgrimage among people; they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, throughout the appointed days..." (Qur'an 22:27-28).
Muslims believe that these "appointed days" (beginning with the 8th of Dhul-Hijjah) have been set since the time of Abraham, and were recognized and practiced by the Prophet Muhammad.
However, there is another type of pilgrimage to Makka, known as the umrah (lesser pilgrimage), which may be performed any time during the year. During umrah, Muslims observe some of the same pilgrimage rites as during Hajj. However, while this experience is commendable, it does not relieve one from the requirement of performing the Hajj during the appointed annual time.
Ibn Hajjar said in his book "Al Fath". "The majority of the Muslim scholars are agreed that the verse ordering people to perform Hajj was revealed in the sixth year after Hijra. Allah Says (interpretation of meaning): {And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh.}[2:196]. What is meant by "complete" is the starting of this rite to be obligatory on Muslims".
Other scholars like Al Nawawi and Ibn Al Qayyim believe that Hajj became mandatory on Muslims in the ninth year after Hijra. The reason, they put this date forward is the fact that the Prophet performed only one Hajj (The Farewell Hajj) and that was in the year ten after the Hijra. Since Hajj becomes obligatory as soon as the person have the material means to perform it and can physically do so, these scholars think that the Prophet would not delay performing Hajj three years. But the first opinion is the most sound one. The Prophet delayed his Hajj till the year ten because Makkah was before that date the place of pagans and atheists. It did not become a Muslim city until the year 8 after the Hijra. The pagans used to perform Hajj in months other than originally intended until Islam re-established the proper times.
This is why the Prophet said in the farewell Hajj: "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudar which is between Juma'da (ath-thani) and Sha'ban".(Bukhari and Muslim).
Steps of Hajj
.The pilgrims begin arriving by air, sea, and land during the weeks prior to the pilgrimage period. They usually arrive into Jeddah, Saudi Arabia, the major port city nearest to Makka (45 miles distance). From there they travel with their Hajj group to Mecca. As they approach Makka, they stop at one of the designated areas to shower and change clothing, entering into a state of devotion and purity for the pilgrimage. They then begin reciting an invocation:
Here I am, Oh God, at Your command!
Here I am at Your command!
You are without associate!
Here I am at Your command!
To You are all praise, grace and dominion!
You are without associate!
The sound of this chant (said in Arabic) echoes over the land, as the pilgrims begin arriving in Makka by the thousands for the sacred rites.
On the first official day of the pilgrimage, the millions of pilgrims that have now gathered travel from Makka to Mina, a small village east of the city. There they spend the day and night in enormous tent cities, praying, reading the Qur’an, and resting for the next day.
On the second day of the pilgrimage, the pilgrims leave Mina just after dawn to travel to the Plain of Arafat for the culminating experience of the Hajj. On what is known as the "Day of Arafat,” the pilgrims spend the entire day standing (or sitting) near the Mount of Mercy, asking Allah for forgiveness and making supplications. Muslims around the world who are not at the pilgrimage join them in spirit by fasting for the day.
After sunset on the Day of Arafat, the pilgrims leave and travel to a nearby open plain called Muzdalifah, roughly halfway between Arafat and Mina. There they spend the night praying, and collecting small stone pebbles to be used the following day
On the third day, the pilgrims move before sunrise, this time back to Mina. Here they throw their stone pebbles at pillars that represent the temptations of Satan. When throwing the stones, the pilgrims recall the story of Satan’s attempt to dissuade Abraham from following God’s command to sacrifice his son. The stones represent Abraham’s rejection of Satan and the firmness of his faith.
After casting the pebbles, most pilgrims slaughter an animal (often a sheep or a goat) and give away the meat to the poor. This is a symbolic act that shows their willingness to part with something that is precious to them, just as the Prophet Abraham was prepared to sacrifice his son at God’s command.
Throughout the world, Muslims celebrate Eid al-Adha, the Festival of Sacrifice, on this day. This is the second of the two major holidays in Islam each year.(Festival of Sacrifice) One of the two main Islamic festivals (the other is 'Id al-Fitr), this festival falls on the 10th day of the lunar month of Zul-Hijja and is the concluding act of pilgrimage to Makkah. In commemoration of Abraham's faith, sheep, goats and camels are offered to God, and the meat is distributed to the poor and needy. 'Id al-Adha is observed whether or not one is on pilgrimage)
Indeed in the time of Rasulullah (Sallallahu Alaihi Wasallam) women attended the Eid Salaah, however the practises of women for attending Mosque (adherence to rules of Hijab etc.) must be followed and practised.
Ibn 'Abbas (RA) says that the Prophet (Sallallahu Alaihi Wasallam) would take his wives and daughters to the two 'ids. This is related by Ibn-Majah and al-Baihaqi.
Ibn 'Abbas (RA) further reports: "I went out with the Prophet (Sallallahu Alaihi Wasallam) on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah, and then he went to the women and admonished them, reminded them of Allah, and ordered them to give charity." This is related by al-Bukhari.
Aisha (RA) reports that women used to come to the Musjid completely covered in their sheets (Bukhari).
1. It is preferred to make the ghusl Bath), perfume one's self and don one's best attire on the occasions of the two 'ids. ”
Ja'far ibn-Muhammad (RA) relates from his father on the authority of his grandfather who reported that the Prophet (Sallaho Alaihe Wassallam) would wear a Yemeni cloak on every 'id. This is related by ash-Shaf'i (RA) and al-Baghawi (RA).
Al-Hassan as-Sibt says: "The Messenger of Allah (Sallaho Alaihe Wassallam) ordered us to wear the best clothes we could find for the two 'ids and to apply the best perfume we could find and to sacrifice the best animal we could find." This is related by al-Hakim and in its chain is Ishaq ibn Barzakh whom al-'Azdi declares to be weak while Ibn Hibban says he is trustworthy.
Ibn al-Qayyim writes: "The Prophet (Sallaho Alaihe Wassallam) used to wear his most beautiful clothes for them and he had a special cloak that he would wear on the two 'ids and Jumu'ah.
Among the different schools of Fiqh (Jurisprudence), there are different views when it comes to the issue of the extra takbeers in the Eid prayers. However, there are NO differences amongst ‘followers of the sunnah’, when it comes to the rest of the prayer and the kutbah (sermon) which is held after the prayer.
Imaam Maalik (r) said:
"In my opinion, anyone who prays the `Eid prayer individually, whether man or woman, should say seven Takbeers in the first rak`ah, before recitation, and five in the second, before recitation."
This is the opinion of ash-Shaafi`ee - that if one misses the prayer with the imaam, he should pray two Rak`aat in order to at least attain the virtue of performing the `Eid prayer, despite the fact that he missed the virtue of praying it in Jamaa`ah with the imaam. As for the Hanafi’s school, there is no make-up for the `Eid prayer. If one misses it with the Imaam, he has totally missed it."
Umar (ra) reported:
"The travelers' prayer is two Rak`aat; the Adha prayer is two Rak`aat; the Fitr prayer is two Rak`aat; and the Jumu`ah prayer is two Rak`aat; this is their full length as came upon the tongue of Muhammad (saws)."
The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. The detailed way of performing the 'Eid prayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way.
After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way.
The pilgrims then return to Mecca and perform seven tawaf, turns around the Ka’aba, the house of worship built by Abraham A.S. and his son. In other rites, the pilgrims pray near a place called “The Station of Abraham,” which is reportedly where Abraham stood while constructing the Ka’aba. The pilgrims also walk seven times between two small hills near the Ka’aba (and enclosed in the Grand Mosque’s complex). This is done in remembrance of the plight of Abraham’s wife Hajar, who desperately searched in the area for water for herself and her son, before a spring welled up in the desert for her. The pilgrims also drink from this ancient spring, known as Zamzam, which continues to flow today.
In the days and weeks after Hajj, many Muslims take advantage of their travel time by visiting the city of Madinah, 270 miles north of Mecca. The people of Madinah provided refuge to the early Muslim community, when they were being persecuted by the powerful Meccan tribes. Madinah became a center for the growing Muslim community, and was home to the Prophet Muhammad and his followers for many years. Pilgrims visit the Prophet’s Mosque, where Muhammad saw is buried, as well as other ancient mosques, and the many historical battle sites and graveyards in the area.
Pilgrims from outside Saudi Arabia are required to leave the country by the 10th of Muharram, about one month after the completion of the pilgrimage.
Prophet saw sent Abu Bakr (RA)and then Ali(RA) the year that proceeded the farewell Hajj to Makkah to tell people that: "No polytheist should perform Hajj after this year, and none should circumambulate around the Kaaba in a naked state".[Reported by Imam Bukhari and Imam Muslim]
2. It is proved that only one verse was revealed to the Prophet during the Farewell Hajj. This verse is Allah Says (interpretation of meaning): {This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.}[5:3].
Omar Ibn Al Khattab(r) said: "I know for a fact, the place where it (this verse) was revealed to him (the Prophet) the day on which it was revealed to the Prophet. It was revealed in Arafat on Friday" [Reported by Imam Muslim].
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Muhammad (may peace be upon him) performed Hajj only once. This Hajj is also known as "Hijjat-ul-Widaa".
In the 10th Hijrah year, when the unbelievers were forbidden to visit Holy Ka’bah, the Prophet (may Allah bless him and grant him peace) accompanied by fourteen thousand Muslims left Madinah for Makkah to offer Hajj. That year, the Prophet (may Allah bless him and grant him peace) offered all the Hajj rites. Hence, whatever he did became "Sunnah". Till today, all the Muslims follow it. Before this, he did not perform the complete Hajj rites. In the previous year, the Prophet (may Allah bless him and grant him peace) himself did not go to Makkah. However in the 10th Hijrah year, the Prophet (may Allah bless him and grant him peace) performed all the Hajj ceremonies; wore the Pilgrim robe (Ahram), circumambulated the Holy Ka’bah seven times and performed "Sai" between Safa and Marva seven times.
10 years after his migration from Mecca to Medina, the Prophet Muhammad performed his Hajj, which came to be known as the "Hajj of Farewell." The Prophet told his followers: "Learn how to perform Hajj, as after this year I may not perform it." As the news spread around, people from Medina and nearby areas started assembling there to accompany the Prophet.
On the afternoon of Thursday, 24 Dhul Qada, 10 AH, the Prophet mounted his she-camel to set out for Mecca. A multitude of people, over 100,000 in number, accompanied him. Jabir, a Companion of the Prophet said, "I could see people as far as my eyes could see." On the way more people joined the caravan. When the Prophet reached a place called Dhul Halifa, he spent the night there and in the morning took a bath and put on ihram, the pilgrims’ dress, made up of two unstitched sheets (women wear normal dress and cover their heads by a scarf). Afterwards he moved towards Mecca saying the talbiyah prayer: "Here I am, O Allah, Here I am at Your service! You have no partner, here I am. All praise, grace and dominion belongs to You. You have no partner." The multitude joined him in repeating these words.
After travelling for nine days, the Prophet reached Mecca on 4 Dhul Hijjah. He first went to the Sacred Mosque. On seeing the Kabah, he said: "O Allah! increase the greatness and sublimity of Your House." And further added, "O Allah, You are peace, with You is peace. Our Lord, keep us alive with peace." Afterwards he performed tawaf—going round the Kabah seven times. As he did this, he kept calling upon God: "Our Lord, give us goodness in this world and goodness in the Hereafter, and keep us safe from the fire of Hell." When he had finished going round the Kabah, he prayed two rakat at the Maqam Ibrahim—the Station of Abraham, and went towards the Black Stone and kissed it. He moved towards Safa, saying that Safa and Marwa were one of the signs of Allah. He went up the Safa hill, till he could see the Kabah. (At that time the hills of Safa and Marwa were outside the Sacred Mosque, but now after the expansion of the grounds, they come within the boundary wall
The Prophet walked briskly between the two hills seven times and ended the walk at Marwa. Some of the seven laps he did on camel-back. Perhaps he did so that people could see him from a distance. The Prophet was staying in Mecca at a place called al-Bath. After staying there for four days, he moved to Mina on 8 Dhul Hijjah and the next morning, he moved off towards Arafat. At Arafat, he stayed in a small tent in the Arnah valley. In the afternoon he rode his she-camel as far as the middle part of the Arafat valley. Here, mounted on his she-camel, he gave a sermon which is known as the Sermon of the Farewell Hajj. Today, at this very spot there stands a mosque by the name of Nimra.
In his message to humanity, the Prophet emphasized the highest moral values. Here the Prophet announced: "No Arab is superior to a non-Arab and no non-Arab is superior to an Arab. No black man is superior to a red man and no red man is superior to a black, except through taqwa or fear of Allah. The most noble among you is the one who is deeply conscious of God."
While the Prophet was praying here, the very last verse of the Qur’an was revealed to him, and so the Holy Book was completed.
After delivering the sermon, the Prophet performed two prayers together—Zuhr and Asr. After prayers, the Prophet came to the spot in Arafat which known as the "standing place". Here, mounted on his she-camel, the Prophet prayed till sunset. He said that the prayer of this day was the best of all. The Prophet was praying with divine feelings. He was praying, the people around him were praying, some standing, some mounted on their animals—weeping and crying to their Lord for His favors, vowing for repentance and craving His blessing. It was such a great moment that the Prophet said, "Arafat is Hajj." He prayed, "O Allah, You are listening to me. You are watching my place. You are aware of my hidden and open affairs. I am miserable and needy, I am pleading to You. Asking your protection..."
After sunset, the Prophet rode towards Muzdalifa. He asked Usama ibn Zayd to ride his camel too. He went on saying Labbayk Allahumma Labbayk—"Here I am O Lord, Here I am". And the people were chanting the same. The Prophet asked people not to run, but to move slowly and calmly, as running was no work of piety. On reaching Muzdalifa, the Prophet asked his Companion, Bilal to give the call for prayers. There he said the Maghrib and the Isha prayer together. The Prophet took rest at night and in the morning after praying, he went towards a place called Mashar Haram where he offered further for prayers. Before sunrise, the Prophet left Muzdalifah for Mina, after taking seven small pebbles from there. On the way, passing through the valley of Muhssar, he asked people to move fast, as this was the place, where the People of the Elephant, who came to destroy the Kabah, were punished by Allah. This incident happened in the year in which the Prophet was born. Riding on, he reached the Jamarah, the three pillars at Mina, at which he cast seven pebbles, saying Allahu Akbar each time. The Prophet gave his second sermon at Mina, which was similar to the previous one at Arafat. Afterwards the Prophet offered his sacrifices, shaved his head and took off the ihram—the pilgrims’ dress. That was the day of the feast—(today we remember that day as Id al-Adha).
On the same day, the Prophet rode to Mecca, performed tawaf, drank water at Zamzam and returned to Mina. At Mina people came to him, asking many questions about the pilgrimage. Some said, "I delayed in doing so and so," or "I performed something before it was due," and so on. But the Prophet would tell them: "No objection, no objection! Objections are only for the person who wrongfully violates the honor of his fellow-man."
At Mina the Prophet spent three more days for the throwing of stones. In the afternoon of Tuesday, the Prophet moved to Mecca, where he stayed in a tent and slept briefly. Before the morning prayer, he went to the Sacred Mosque and performed the tawaf of Farewell.
The Prophet stayed in Mecca during Hajj for 10 days. Afterwards he left for Medina. At a place called, Dhul Halifa he rested for the night, and at the sunrise, entered his beloved city—Medina, the Radiant. When he first saw the city dwellings from a distance, words of praise started pouring from his lips: "Allah is most High. There is no deity save Him. He is One. No one is His partner. He is Lord of everything. All praise belongs to Him and He empowers all things. We are returning repentant, praying, prostrating ourselves, praising our Lord. Allah has kept His promise."The Prophet died two months after performing his Hajj.
.........Labbayk Allahumma Labbayk................The Hajj must be performed during a specific period of time in the Islamic calendar, beginning on the 8th day of Dhul-Hijjah (the "month of Hajj"), the 12th month in the Islamic calendar. The dates of the Hajj have been set since ancient times, when the Prophet Abraham first called people to make the pilgrimage.
"Proclaim the pilgrimage among people; they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, throughout the appointed days..." (Qur'an 22:27-28).
Muslims believe that these "appointed days" (beginning with the 8th of Dhul-Hijjah) have been set since the time of Abraham, and were recognized and practiced by the Prophet Muhammad.
However, there is another type of pilgrimage to Makka, known as the umrah (lesser pilgrimage), which may be performed any time during the year. During umrah, Muslims observe some of the same pilgrimage rites as during Hajj. However, while this experience is commendable, it does not relieve one from the requirement of performing the Hajj during the appointed annual time.
Ibn Hajjar said in his book "Al Fath". "The majority of the Muslim scholars are agreed that the verse ordering people to perform Hajj was revealed in the sixth year after Hijra. Allah Says (interpretation of meaning): {And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allâh.}[2:196]. What is meant by "complete" is the starting of this rite to be obligatory on Muslims".
Other scholars like Al Nawawi and Ibn Al Qayyim believe that Hajj became mandatory on Muslims in the ninth year after Hijra. The reason, they put this date forward is the fact that the Prophet performed only one Hajj (The Farewell Hajj) and that was in the year ten after the Hijra. Since Hajj becomes obligatory as soon as the person have the material means to perform it and can physically do so, these scholars think that the Prophet would not delay performing Hajj three years. But the first opinion is the most sound one. The Prophet delayed his Hajj till the year ten because Makkah was before that date the place of pagans and atheists. It did not become a Muslim city until the year 8 after the Hijra. The pagans used to perform Hajj in months other than originally intended until Islam re-established the proper times.
This is why the Prophet said in the farewell Hajj: "Time has come back to its original state which it had on the day Allah created the Heavens and the Earth. The year is twelve months, four of which are sacred, three of them are in succession, namely Dhul-Qa'da, Dhul Hijja and Muharram, (the fourth being) Rajab Mudar which is between Juma'da (ath-thani) and Sha'ban".(Bukhari and Muslim).
Steps of Hajj
.The pilgrims begin arriving by air, sea, and land during the weeks prior to the pilgrimage period. They usually arrive into Jeddah, Saudi Arabia, the major port city nearest to Makka (45 miles distance). From there they travel with their Hajj group to Mecca. As they approach Makka, they stop at one of the designated areas to shower and change clothing, entering into a state of devotion and purity for the pilgrimage. They then begin reciting an invocation:
Here I am, Oh God, at Your command!
Here I am at Your command!
You are without associate!
Here I am at Your command!
To You are all praise, grace and dominion!
You are without associate!
The sound of this chant (said in Arabic) echoes over the land, as the pilgrims begin arriving in Makka by the thousands for the sacred rites.
On the first official day of the pilgrimage, the millions of pilgrims that have now gathered travel from Makka to Mina, a small village east of the city. There they spend the day and night in enormous tent cities, praying, reading the Qur’an, and resting for the next day.
On the second day of the pilgrimage, the pilgrims leave Mina just after dawn to travel to the Plain of Arafat for the culminating experience of the Hajj. On what is known as the "Day of Arafat,” the pilgrims spend the entire day standing (or sitting) near the Mount of Mercy, asking Allah for forgiveness and making supplications. Muslims around the world who are not at the pilgrimage join them in spirit by fasting for the day.
After sunset on the Day of Arafat, the pilgrims leave and travel to a nearby open plain called Muzdalifah, roughly halfway between Arafat and Mina. There they spend the night praying, and collecting small stone pebbles to be used the following day
On the third day, the pilgrims move before sunrise, this time back to Mina. Here they throw their stone pebbles at pillars that represent the temptations of Satan. When throwing the stones, the pilgrims recall the story of Satan’s attempt to dissuade Abraham from following God’s command to sacrifice his son. The stones represent Abraham’s rejection of Satan and the firmness of his faith.
After casting the pebbles, most pilgrims slaughter an animal (often a sheep or a goat) and give away the meat to the poor. This is a symbolic act that shows their willingness to part with something that is precious to them, just as the Prophet Abraham was prepared to sacrifice his son at God’s command.
Throughout the world, Muslims celebrate Eid al-Adha, the Festival of Sacrifice, on this day. This is the second of the two major holidays in Islam each year.(Festival of Sacrifice) One of the two main Islamic festivals (the other is 'Id al-Fitr), this festival falls on the 10th day of the lunar month of Zul-Hijja and is the concluding act of pilgrimage to Makkah. In commemoration of Abraham's faith, sheep, goats and camels are offered to God, and the meat is distributed to the poor and needy. 'Id al-Adha is observed whether or not one is on pilgrimage)
Indeed in the time of Rasulullah (Sallallahu Alaihi Wasallam) women attended the Eid Salaah, however the practises of women for attending Mosque (adherence to rules of Hijab etc.) must be followed and practised.
Ibn 'Abbas (RA) says that the Prophet (Sallallahu Alaihi Wasallam) would take his wives and daughters to the two 'ids. This is related by Ibn-Majah and al-Baihaqi.
Ibn 'Abbas (RA) further reports: "I went out with the Prophet (Sallallahu Alaihi Wasallam) on the day of breaking the fast or of the sacrifice, and he prayed and gave a khutbah, and then he went to the women and admonished them, reminded them of Allah, and ordered them to give charity." This is related by al-Bukhari.
Aisha (RA) reports that women used to come to the Musjid completely covered in their sheets (Bukhari).
1. It is preferred to make the ghusl Bath), perfume one's self and don one's best attire on the occasions of the two 'ids. ”
Ja'far ibn-Muhammad (RA) relates from his father on the authority of his grandfather who reported that the Prophet (Sallaho Alaihe Wassallam) would wear a Yemeni cloak on every 'id. This is related by ash-Shaf'i (RA) and al-Baghawi (RA).
Al-Hassan as-Sibt says: "The Messenger of Allah (Sallaho Alaihe Wassallam) ordered us to wear the best clothes we could find for the two 'ids and to apply the best perfume we could find and to sacrifice the best animal we could find." This is related by al-Hakim and in its chain is Ishaq ibn Barzakh whom al-'Azdi declares to be weak while Ibn Hibban says he is trustworthy.
Ibn al-Qayyim writes: "The Prophet (Sallaho Alaihe Wassallam) used to wear his most beautiful clothes for them and he had a special cloak that he would wear on the two 'ids and Jumu'ah.
Among the different schools of Fiqh (Jurisprudence), there are different views when it comes to the issue of the extra takbeers in the Eid prayers. However, there are NO differences amongst ‘followers of the sunnah’, when it comes to the rest of the prayer and the kutbah (sermon) which is held after the prayer.
Imaam Maalik (r) said:
"In my opinion, anyone who prays the `Eid prayer individually, whether man or woman, should say seven Takbeers in the first rak`ah, before recitation, and five in the second, before recitation."
This is the opinion of ash-Shaafi`ee - that if one misses the prayer with the imaam, he should pray two Rak`aat in order to at least attain the virtue of performing the `Eid prayer, despite the fact that he missed the virtue of praying it in Jamaa`ah with the imaam. As for the Hanafi’s school, there is no make-up for the `Eid prayer. If one misses it with the Imaam, he has totally missed it."
Umar (ra) reported:
"The travelers' prayer is two Rak`aat; the Adha prayer is two Rak`aat; the Fitr prayer is two Rak`aat; and the Jumu`ah prayer is two Rak`aat; this is their full length as came upon the tongue of Muhammad (saws)."
The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. The detailed way of performing the 'Eid prayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way.
After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way.
The pilgrims then return to Mecca and perform seven tawaf, turns around the Ka’aba, the house of worship built by Abraham A.S. and his son. In other rites, the pilgrims pray near a place called “The Station of Abraham,” which is reportedly where Abraham stood while constructing the Ka’aba. The pilgrims also walk seven times between two small hills near the Ka’aba (and enclosed in the Grand Mosque’s complex). This is done in remembrance of the plight of Abraham’s wife Hajar, who desperately searched in the area for water for herself and her son, before a spring welled up in the desert for her. The pilgrims also drink from this ancient spring, known as Zamzam, which continues to flow today.
In the days and weeks after Hajj, many Muslims take advantage of their travel time by visiting the city of Madinah, 270 miles north of Mecca. The people of Madinah provided refuge to the early Muslim community, when they were being persecuted by the powerful Meccan tribes. Madinah became a center for the growing Muslim community, and was home to the Prophet Muhammad and his followers for many years. Pilgrims visit the Prophet’s Mosque, where Muhammad saw is buried, as well as other ancient mosques, and the many historical battle sites and graveyards in the area.
Pilgrims from outside Saudi Arabia are required to leave the country by the 10th of Muharram, about one month after the completion of the pilgrimage.
Prophet saw sent Abu Bakr (RA)and then Ali(RA) the year that proceeded the farewell Hajj to Makkah to tell people that: "No polytheist should perform Hajj after this year, and none should circumambulate around the Kaaba in a naked state".[Reported by Imam Bukhari and Imam Muslim]
2. It is proved that only one verse was revealed to the Prophet during the Farewell Hajj. This verse is Allah Says (interpretation of meaning): {This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.}[5:3].
Omar Ibn Al Khattab(r) said: "I know for a fact, the place where it (this verse) was revealed to him (the Prophet) the day on which it was revealed to the Prophet. It was revealed in Arafat on Friday" [Reported by Imam Muslim].
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Muhammad (may peace be upon him) performed Hajj only once. This Hajj is also known as "Hijjat-ul-Widaa".
In the 10th Hijrah year, when the unbelievers were forbidden to visit Holy Ka’bah, the Prophet (may Allah bless him and grant him peace) accompanied by fourteen thousand Muslims left Madinah for Makkah to offer Hajj. That year, the Prophet (may Allah bless him and grant him peace) offered all the Hajj rites. Hence, whatever he did became "Sunnah". Till today, all the Muslims follow it. Before this, he did not perform the complete Hajj rites. In the previous year, the Prophet (may Allah bless him and grant him peace) himself did not go to Makkah. However in the 10th Hijrah year, the Prophet (may Allah bless him and grant him peace) performed all the Hajj ceremonies; wore the Pilgrim robe (Ahram), circumambulated the Holy Ka’bah seven times and performed "Sai" between Safa and Marva seven times.
10 years after his migration from Mecca to Medina, the Prophet Muhammad performed his Hajj, which came to be known as the "Hajj of Farewell." The Prophet told his followers: "Learn how to perform Hajj, as after this year I may not perform it." As the news spread around, people from Medina and nearby areas started assembling there to accompany the Prophet.
On the afternoon of Thursday, 24 Dhul Qada, 10 AH, the Prophet mounted his she-camel to set out for Mecca. A multitude of people, over 100,000 in number, accompanied him. Jabir, a Companion of the Prophet said, "I could see people as far as my eyes could see." On the way more people joined the caravan. When the Prophet reached a place called Dhul Halifa, he spent the night there and in the morning took a bath and put on ihram, the pilgrims’ dress, made up of two unstitched sheets (women wear normal dress and cover their heads by a scarf). Afterwards he moved towards Mecca saying the talbiyah prayer: "Here I am, O Allah, Here I am at Your service! You have no partner, here I am. All praise, grace and dominion belongs to You. You have no partner." The multitude joined him in repeating these words.
After travelling for nine days, the Prophet reached Mecca on 4 Dhul Hijjah. He first went to the Sacred Mosque. On seeing the Kabah, he said: "O Allah! increase the greatness and sublimity of Your House." And further added, "O Allah, You are peace, with You is peace. Our Lord, keep us alive with peace." Afterwards he performed tawaf—going round the Kabah seven times. As he did this, he kept calling upon God: "Our Lord, give us goodness in this world and goodness in the Hereafter, and keep us safe from the fire of Hell." When he had finished going round the Kabah, he prayed two rakat at the Maqam Ibrahim—the Station of Abraham, and went towards the Black Stone and kissed it. He moved towards Safa, saying that Safa and Marwa were one of the signs of Allah. He went up the Safa hill, till he could see the Kabah. (At that time the hills of Safa and Marwa were outside the Sacred Mosque, but now after the expansion of the grounds, they come within the boundary wall
The Prophet walked briskly between the two hills seven times and ended the walk at Marwa. Some of the seven laps he did on camel-back. Perhaps he did so that people could see him from a distance. The Prophet was staying in Mecca at a place called al-Bath. After staying there for four days, he moved to Mina on 8 Dhul Hijjah and the next morning, he moved off towards Arafat. At Arafat, he stayed in a small tent in the Arnah valley. In the afternoon he rode his she-camel as far as the middle part of the Arafat valley. Here, mounted on his she-camel, he gave a sermon which is known as the Sermon of the Farewell Hajj. Today, at this very spot there stands a mosque by the name of Nimra.
In his message to humanity, the Prophet emphasized the highest moral values. Here the Prophet announced: "No Arab is superior to a non-Arab and no non-Arab is superior to an Arab. No black man is superior to a red man and no red man is superior to a black, except through taqwa or fear of Allah. The most noble among you is the one who is deeply conscious of God."
While the Prophet was praying here, the very last verse of the Qur’an was revealed to him, and so the Holy Book was completed.
After delivering the sermon, the Prophet performed two prayers together—Zuhr and Asr. After prayers, the Prophet came to the spot in Arafat which known as the "standing place". Here, mounted on his she-camel, the Prophet prayed till sunset. He said that the prayer of this day was the best of all. The Prophet was praying with divine feelings. He was praying, the people around him were praying, some standing, some mounted on their animals—weeping and crying to their Lord for His favors, vowing for repentance and craving His blessing. It was such a great moment that the Prophet said, "Arafat is Hajj." He prayed, "O Allah, You are listening to me. You are watching my place. You are aware of my hidden and open affairs. I am miserable and needy, I am pleading to You. Asking your protection..."
After sunset, the Prophet rode towards Muzdalifa. He asked Usama ibn Zayd to ride his camel too. He went on saying Labbayk Allahumma Labbayk—"Here I am O Lord, Here I am". And the people were chanting the same. The Prophet asked people not to run, but to move slowly and calmly, as running was no work of piety. On reaching Muzdalifa, the Prophet asked his Companion, Bilal to give the call for prayers. There he said the Maghrib and the Isha prayer together. The Prophet took rest at night and in the morning after praying, he went towards a place called Mashar Haram where he offered further for prayers. Before sunrise, the Prophet left Muzdalifah for Mina, after taking seven small pebbles from there. On the way, passing through the valley of Muhssar, he asked people to move fast, as this was the place, where the People of the Elephant, who came to destroy the Kabah, were punished by Allah. This incident happened in the year in which the Prophet was born. Riding on, he reached the Jamarah, the three pillars at Mina, at which he cast seven pebbles, saying Allahu Akbar each time. The Prophet gave his second sermon at Mina, which was similar to the previous one at Arafat. Afterwards the Prophet offered his sacrifices, shaved his head and took off the ihram—the pilgrims’ dress. That was the day of the feast—(today we remember that day as Id al-Adha).
On the same day, the Prophet rode to Mecca, performed tawaf, drank water at Zamzam and returned to Mina. At Mina people came to him, asking many questions about the pilgrimage. Some said, "I delayed in doing so and so," or "I performed something before it was due," and so on. But the Prophet would tell them: "No objection, no objection! Objections are only for the person who wrongfully violates the honor of his fellow-man."
At Mina the Prophet spent three more days for the throwing of stones. In the afternoon of Tuesday, the Prophet moved to Mecca, where he stayed in a tent and slept briefly. Before the morning prayer, he went to the Sacred Mosque and performed the tawaf of Farewell.
The Prophet stayed in Mecca during Hajj for 10 days. Afterwards he left for Medina. At a place called, Dhul Halifa he rested for the night, and at the sunrise, entered his beloved city—Medina, the Radiant. When he first saw the city dwellings from a distance, words of praise started pouring from his lips: "Allah is most High. There is no deity save Him. He is One. No one is His partner. He is Lord of everything. All praise belongs to Him and He empowers all things. We are returning repentant, praying, prostrating ourselves, praising our Lord. Allah has kept His promise."The Prophet died two months after performing his Hajj.
Sunday, 8 November 2009
Prophet Ibrahim builds the Kaaba and performs Hajj-2
The time for stoning Jamrat al-‘Aqabah on the day of Eid, for those who are able to do it, is from sunrise on the day of Eid, and for those who are weak and unable to cope with the crowding – women and children – the time is from the end of the night. Asma’ bint Abi Bakr (may Allaah be pleased with her) used to watch out for moonset on the night of Eid (the night before), and when it had set she would go from Muzdalifah to Mina and stone the Jamrah. The end of the time for stoning the Jamrah is sunset on the day of Eid. If there is too much crowding and a person is far away from the Jamrah and wants to delay it until night time, there is nothing wrong with that, but he should not delay it until dawn on the eleventh of Dhu’l-Hijjah.
With regard to stoning the Jamaraat on the days of al-Tashreeq – the 11th, 12th and 13th of Dhu’l-Hijjah – that starts after the sun has passed its zenith – i.e., midday when the time for Zuhr begins – and lasts until nighttime. If it is too difficult because of overcrowding etc, there is nothing wrong with stoning the Jamaraat at night, until dawn. It is not permissible to stone the Jamaraat on the 11th, 12th and 13th before midday, because the Prophet (peace and blessings of Allaah be upon him) did not stone them until after midday, and he said to the people: “Learn from me your rituals (of Hajj).” The fact that the Prophet (peace and blessings of Allaah be upon him) delayed stoning the Jamaraat until this time, even though it was very hot, and did not do it earlier in the day, when it is cooler and easier, indicates that it is not permissible to stone the Jamaraat before this time. This is also indicated by the fact that the Prophet (peace and blessings of Allaah be upon him) used to stone them from the time when the sun passed its zenith before he prayed Zuhr. This indicates that it is not permissible to stone the Jamaraat before the sun passes its zenith, otherwise doing that would be better so that one could pray Zuhr when its time began, because it is better to pray when the time for that prayer begins. The point is that the evidence indicates that stoning the Jamaraat on the days of al-Tashreeq is not permissible before the sun has passed its zenith.
Stoning Jamrat al-‘Aqabah on the day of Eid ends when dawn comes on the 11th and starts from the end of the night for the weak and others who cannot cope with the crowding.
With regard to stoning it (Jamrat al-‘Aqabah) on the days of al-Tashreeq, as with the other two Jamrahs it is to be done from when the sun passes its zenith (the beginning of the time for Zuhr prayer) and ends at dawn the following day, unless it is the last of the days of al-Tashreeq, in which case stoning should not be done during the night because that is now the 14th of the month. The days of al-Tashreeq end at sunset on the 13th. However stoning during the day is better unless – because of the large numbers of pilgrims and their thoughtless attitude towards one another – one fears death, harm or unbearable hardship, in which case it is permissible to stone the Jamaraat at night and there is nothing wrong with that. If a person stones them at night even though he does not fear these things, there is also no harm in that, but it is better to be on the safe side in this matter and not stone them at night unless there is a need to do so.
With regard to stoning the Jamaraat on the days of al-Tashreeq – the 11th, 12th and 13th of Dhu’l-Hijjah – that starts after the sun has passed its zenith – i.e., midday when the time for Zuhr begins – and lasts until nighttime. If it is too difficult because of overcrowding etc, there is nothing wrong with stoning the Jamaraat at night, until dawn. It is not permissible to stone the Jamaraat on the 11th, 12th and 13th before midday, because the Prophet (peace and blessings of Allaah be upon him) did not stone them until after midday, and he said to the people: “Learn from me your rituals (of Hajj).” The fact that the Prophet (peace and blessings of Allaah be upon him) delayed stoning the Jamaraat until this time, even though it was very hot, and did not do it earlier in the day, when it is cooler and easier, indicates that it is not permissible to stone the Jamaraat before this time. This is also indicated by the fact that the Prophet (peace and blessings of Allaah be upon him) used to stone them from the time when the sun passed its zenith before he prayed Zuhr. This indicates that it is not permissible to stone the Jamaraat before the sun passes its zenith, otherwise doing that would be better so that one could pray Zuhr when its time began, because it is better to pray when the time for that prayer begins. The point is that the evidence indicates that stoning the Jamaraat on the days of al-Tashreeq is not permissible before the sun has passed its zenith.
Stoning Jamrat al-‘Aqabah on the day of Eid ends when dawn comes on the 11th and starts from the end of the night for the weak and others who cannot cope with the crowding.
With regard to stoning it (Jamrat al-‘Aqabah) on the days of al-Tashreeq, as with the other two Jamrahs it is to be done from when the sun passes its zenith (the beginning of the time for Zuhr prayer) and ends at dawn the following day, unless it is the last of the days of al-Tashreeq, in which case stoning should not be done during the night because that is now the 14th of the month. The days of al-Tashreeq end at sunset on the 13th. However stoning during the day is better unless – because of the large numbers of pilgrims and their thoughtless attitude towards one another – one fears death, harm or unbearable hardship, in which case it is permissible to stone the Jamaraat at night and there is nothing wrong with that. If a person stones them at night even though he does not fear these things, there is also no harm in that, but it is better to be on the safe side in this matter and not stone them at night unless there is a need to do so.
Saturday, 7 November 2009
The Prophet Ibrahim builds the Kaaba and performs Hajj
The pilgrimage attracts about 3 million people from 160 countries annually and begins this year on Nov. 25,
As with the sawm (fasting), exceptions are made for those who are physically or financially unable to fulfill this obligation, and one is actually commanded not to make the hajj if to do so would cause hardship for his or her family. However, those unable to go themselves may fulfill their obligation by sending someone in their stead.
The hajj is commanded in the Qur'an - "And pilgrimage to the House is a duty unto God for mankind, for him who can find the way thither" (3:97) - and its rites were established by Muhammad, but Muslim tradition dates it back to Adam and Abraham, who were instructed by angels in the performance of the rites. The hajj was one of the last public acts of worship performed by Muhammad before his death.
"Hajj" means literally "to set out for a place". For a Muslim, that place is the Holy City of Makkah.
brahim abandons Haajar and Ishmael
The Holy Qur'an tells us that the Prophet Ibrahim was given the task of leading mankind.
And remember that Ibrahim
Was tried by His Lord
With certain Commands
Which he fulfilled:
He said: "I will make thee
An Imam to the Nations."
Prophet Ibrahim was ordered to go Makkah. When he reached Makkah, he was commanded by Allah to abandon his second wife, Haajar, and his first-born son Ishmael in this barren, rocky, uninhabited valley.
O our Lord! I have made
Some of my offspring to dwell
In a valley without cultivation,
By The Sacred House;
In order, O our Lord, that they
May establish regular Prayer:
So fill the hearts of some
Among men with love towards them,
And feed them with Fruits
So that they may give thanks.
S 14.37
The Prophet Ibrahim builds the Kaaba and performs Hajj .
The rites of the Hajj were laid down by Allah to mark historic events in the life of Prophet Ibrahim, which show his absolute and total submission to the will of Allah. Allah commanded the Prophet Ibrahim (Abraham), on one of his visits to see Haajar and Ishmael, to build the House of God (the Holy Kaaba). With the help of his son Ishmael, Ibrahim built the House of God on the ground where the Kaaba stands to this day.
The Archangel Gabriel brought from Paradise a stone, known as the Black Stone (Al-Hajar Al-Aswad), which was set into one corner of the Kaaba.
Behold! We gave the site
To Ibrahim, of the (Sacred) House,
(Saying): "Associate not anything
(In worship) with Me;
And sanctify My House
For those who compass it round
Or stand up
Or bow, or prostrate themselves
(Therein in prayer).
"And proclaim the Pilgrimage
Among men: they will come
To thee on foot and (mounted)
On every kind of camel,
Lean on account of journeys
Through deep and distant
Mountain highways;
"That they may witness
The benefits (provided ) for them,
And celebrate the name
Of God, through the Days
Appointed, over the cattle
Which He has provided for them
(For sacrifice): then eat ye
Thereof and feed the distressed
Ones in want.
"Then let them complete
The rites prescribed
For them, perform their vows,
And (again) circumambulate
The Ancient House."
Surah Al Hajj 22: 26 - 29
Soon Haajar's meager provisions of dates and water were exhausted and both mother and child became thirsty. Seeing the suffering of her son, Haajar became desperate to find water. She ran to the hill of Safa but found nothing. She then ran to the hill of Marwah. But again she was disappointed. Seven times she ran between the two hills. Suddenly, close to where Ishmael lay, water sprang from the earth by the command of Allah. This source of water was to become known as the well of Zamzam.
The first House (of worship)
Appointed for men was that at Bakka (Makkah)
Full of blessing
And of guidance
For all kinds of beings.
S.3: 96
The starting point for the circumambulation of the Holy Kaaba is where Ibrahim, by the command of Allah, placed the Black Stone in the eastern corner of the Kaaba.
In order to complete the upper part of the walls of the Kaaba, Ibrahim stood upon a large stone block which he moved along when each section was completed. When the Kaaba was finished, the large stone block was left outside the Kaaba, close to the eastern wall of the sanctuary. It became known as the Maqam Ibrahim (the station of Ibrahim).
As constructed by Ibrahim and his son, the Kaaba was a roofless, rectangular building, with two doors at ground level for access and with a semi-circular back wall.
Each year, Ibrahim returned to Makkah to perform the Hajj.
The Prophet Ibrahim builds the Kaaba and performs Hajj
After Ibrahim
The Hajj is a pilgrimage to Mecca (Makkah). It is currently the largest annual pilgrimage in the world, and is the fifth pillar of Islam, a moral obligation that must be carried out at least once in their lifetime by every able-bodied Muslim who can afford to do so. The Hajj is a demonstration of the solidarity of the Muslim people, and their submission to Allah (God). The pilgrimage occurs from the 7th to 13th day of Dhu al-Hijjah, the 12th month of the Islamic calendar. Because the Islamic calendar is a lunar calendar, eleven days shorter than the Gregorian calendar used in the Western world, the Gregorian date of the Hajj changes from year to year. In 2007, the Hajj was from December 17–21; in 2008 from December 6–10, and in 2009 will be November 25–29. Ihram is the name given to the special state in which Muslims live whilst on the pilgrimage.
Preparation for Hajj or 'Umrah
If a Muslim has decided to go for Hajj or 'Umrah, it is recommended that he should record all of his debts and have them witnessed so that in case he dies during the journey, they can be paid from his inheritance. He should sincerely repent for all of his sins in compliance with Allah's command: Repent, all of you, to Allah, O Believers, that perhaps you may be successful. (24:31) It should be noted that sincere repentance involves three principles. First, remorse and sadness should be felt for the sins committed in the past. Secondly, one must stop committing such crimes against oneself and Allah. And, thirdly, a firm intention to not return to such sins in the future must be undertaken. If any of these principles are deleted, repentance becomes an unacceptable, meaningless ritual in which the one repenting is deluded into believing that he can fool Allah. If one who intends Hajj has in his possession the property or wealth of others which he has illegally obtained, he should return such properties before setting out. The wealth which is to be used for 'Umrah or Hajj should come from Halaal (permissible) sources, because the Prophet said: Verily, Allah is Good and only accepts the good. In Islam, the ends do not justify the means. The use of Haraam (forbidden) methods to make Hajj means will destroy the Hajj and make it devoid of any blessings. Abu Hurayrah reported that the Prophet said: If a man sets out with filthy earnings, places his foot in the stirrup (of his riding animal) and calls out: Labbayk Allahumma Labbayk (I hear your call and am coming. Oh Allah, I hear your call) - a caller will call from the heavens, You do not hear the call and you will not be pleased. Your provisions are Haraam and your earnings are Haraam and your Hajj is not blessed nor accepted. One who intends to perform Hajj or 'Umrah should make sure that his or her intention is for Allah's pleasure and not for any material or worldly gain, like trade, showing off, fame and so on. One should also choose the company of the righteous in making Hajj, for the company of the unrighteous or negligent has caused the ruin of many a Hajj. It is necessary that one who intends Hajj or 'Umrah learn as much about these rites as he or she can before setting out, in order to avoid unnecessary confusion and acts which could ruin these rites.
Types of Hajj
The way in which the pilgrimage to Makkah can be performed and the regulations governing its rites vary according to where the pilgrim lives or whether one intends to make 'Umrah along with Hajj or whether one wants to offer an animal sacrifice or not. These variations have been traditionally grouped into three categories and referred to as the three types of Hajj: Hajj Ifraad, Hajj Qiraan and Hajj Tamattu'. Any one of these three methods, if performed according to their regulations without doing any actions which invalidate them, fulfill the compulsory Islamic requirement of Hajj once in a lifetime. The three permissible kinds of Hajj with the rules and regulations governing each of them are as follows:
Hajj Ifraad (Isolated Hajj)
This refers to Hajj performed by itself without 'Umrah and the pilgrim performing this type of Hajj is called a Mufrid. Such a pilgrim is required to enter the state of Ihraam with the intention of doing Hajj only.
Regulations concerning Ifraad
1. Although the Mufrid may offer an animal sacrifice if he wants to, he is under no obligation to do so.
2. If a pilgrim who has made intentions of Hajj Ifraad, performs 'Umrah during the months of Hajj (Shawwaal, Dhul-Qa'dah and Dhul-Hijjah) prior to the beginning of the Hajj rites proper (the eighth of Dhul-Hijjah), he is no longer considered Mufrid. He must now shift to one of the other two types of Hajj combine 'Umrah along with them and their regulations must instead be followed.
3. ..On arrival in Makkah the Mufrid is required to make Tawaaf (circling) of the Ka'bah known as Tawaaf al-Qudoom (the arrival circuit).
4. ..This is the only type of Hajj allowed for those living within the boundaries from which Ihraam is put on. These boundaries are known as Meeqaat.
Hajj Qiraan (Accompanied Hajj)
This is Hajj combined with 'Umrah without coming out of Ihraam, and the pilgrim performing this type of Hajj is known as a Qaarin. The Qaarin should enter the state of Ihraam with the intention of performing 'Umrah and Hajj together.
Regulations concerning Qiraan.
1. For Hajj Qiraan, the 'Umrah has to be done within the months of Hajj (Shawwaal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah) and completed before beginning the rites of Hajj.
2. The Qaarin should clip his hair after 'Umrah instead of shaving it.
3. The Qaarin is not allowed to come out of the Ihraam no matter how long the period between his 'Umrah and Hajj may be.
4. The Tawaaf made for 'Umrah takes the place of Tawaaf al-Qudoom.
5. The Qaarin must sacrifice the animal which he brought along with him from the boundaries known as the Meeqaat.
6. Hajj Qiraan can only be performed by those living outside the Meeqaat. The proof for that is Allah's statement: This concession is only for those whose homes are not near the sacred mosque. (2:196)
Hajj Tamattu' (Enjoyable Hajj)
'Umrah is also combined with Hajj under this type; however, a new Ihraam is made for the Hajj. The pilgrim performing this type of Hajj is known as a Mutamatti'. The name Tamattu was chosen because the Mutamatti' is allowed to come out of Ihraam after the completion of his 'Umrah, and enjoy all the pleasures, which were allowable prior to Ihraam, including sex.
Regulations Concerning Tamattu'
1. The 'Umrah has to be within the months of Hajj and must be completed before beginning the rites of Hajj.
2. The Mutamatti' should clip his hair instead of shaving it to come out of his state of Ihraam.
3. After completing 'Umrah, the pilgrim making Hajj Tamattu' must come out of his or her state of Ihraam.
4. After coming out of the Ihraam of 'Umrah, the Mutamatti' is allowed to do everything that was permitted before going into the state of Ihraam.
5. The Mutamatti' is obliged to offer an animal sacrifice, but if he is unable to do so, he is required to fast for ten days according to Allah's statement: But if someone can not afford a sacrifice, he can fast three days during Hajj and seven days after returning home. That is ten days in all. (2:196)
6. The Tawaaf made for 'Umrah takes the place of the arrival Tawaaf (Tawaaf al-Qudoom).
7. Hajj Tamattu', like Qiraan, is only to be done by those living outside the Meeqaat.
Meeqaat
A Meeqaat is a fixed place beyond which it is not permissible for a pilgrim (of Hajj or 'Umrah) to proceed towards Makkah without making Ihraam (putting on the garments and making the intention). There are five such Meeqaats surrounding Makkah.
(a) Dhul Hulayfah - This Meeqaat is now known as Aabaar 'Alee (the wells of 'Alee) and it is situated about a mile and a half outside of Madeenah. It is for the people coming from the direction of Madeenah and its vicinity from the north and it is also the farthest Meeqaat from Makkah (approx. 750 km.).
(b) Dhaatu 'Irq - This is the designated Meeqaat for the people coming from the direction of Iraq. It is about 42 miles from Makkah.
(c) Al-Juhfah - Today Al-Juhfah is an abandoned village north west of Makkah near the town of Raabigh on the Makkah - Madeenah road. Consequently, people coming from Syria and its direction begin their Ihraam for Hajj and 'Umrah from Raabigh.
(d) Qarn al-Manaazil - This Meeqaat is now called as-Sayl and it was set for the people of Najd and the East. It is situated just outside of Taaif.
(e) Yalamlam - Yalamlam is the Meeqaat designated for people coming from Yemen and its direction (south). It is about 30 miles south of Makkah. These Meeqaats have all been fixed by statements of the Prophet(SAW) which are recorded in Hadeeth collected by al-Bukhaaree and Muslim. They were set by the Prophet (SAW) for people living in particular areas outside of their boundaries, however, a pilgrim may use any Meeqaat he or she wishes. For those living within the boundaries of the Haram, their Meeqaat for Hajj is their houses. But, if they intend to perform 'Umrah, they have to go outside the boundaries of the Haram in order to enter the state of Ihraam.
A pilgrim intending Hajj or 'Umrah who reaches these Meeqaats or extensions of them by land, by air, or by sea, must enter the state of Ihraam. The Prophet saw said, They (the Meeqaats) are for whoever comes to them intending Hajj or 'Umrah, other than those living within them. Hence, it is better for those coming by air to bathe before riding the plane, unless there is an in-transit stop on the way where this can be done. When the Meeqaat is neared, the garments of Ihraam should then be put on and the intention made. However, the clothes for Ihraam may also be put on from one's house and the intention made later when the Meeqaat is neared or crossed. It should be noted that Jeddah is not a Meeqaat, and thus Ihraam can not be made from there by those coming into the country in planes, ships or cars. One should put on Ihraam on the plane or before boarding the plane. If one made Ihraam from Jeddah, he is required to go back outside of the nearest Meeqaat and make Ihraam again or else he will have to sacrifice an animal in Makkah to make up for the mistake.
As for businessmen or others not intending Hajj or 'Umrah, Ihraam is not necessary for travelling in and out of the Haram area. This is confirmed by the fact that when the Prophet and his followers entered Makkah in the 8th year as conquerors, no one wore Ihraam. As for those living within the Meeqaats, they make their Ihraam for Hajj from their houses, but they are required to go out of the Haram if they intend to make 'Umrah, based on the Prophet's command to 'Aa'eshah's brother, Abdur Rahmaan, to take her out of the Haram boundaries and let her make Ihraam from there. (People commonly go to Tan'eem, which is where 'Aa'eshah(R.A) went, but anywhere outside of the boundaries of the Haram is sufficient.) Her 'Umrah at this point after Hajj was due to her inability to do so before Hajj because of menstruation. It should be noted that neither the Prophet nor his companions made 'Umrah after Hajj, as is the popular practice among people now.
There are three types of ihram and they are as follows:
Tamattu`: At or before reaching the miqat (the place where one must enter ihram), the person enters into ihram for `Umrah only. He performs `Umrah first, then goes out of ihram until 8 Dhul- Hijjah, when he or she enters into ihram again for Hajj. This is the most common type for people from outside of Saudi Arabia.
Qiran: The person enters into ihram for both `Umrah and Hajj, and does not go out of ihram until the Day of Sacrifice (`Eid Al-Adha) at Mina. In this type of Hajj, the pilgrim has to stick to the restrictions of ihram for a longer period of time.
Ifrad: The person enters into ihram only for the Hajj and takes it off only on the Day of Sacrifice.
If a person puts on ihram with the intention of performing whatever Allah has prescribed for him without specifying any of the three kinds due to lack of knowledge, his ihram is considered to be lawful and valid.
Scholars have said: "If such a person utters Talbiyah like others with the intention of performing the rituals (of Hajj), but says nothing verbally, nor forms an intention in his heart, nor specifies whether it is tamattu', ifrad, or qiran Hajj that he intends, his pilgrimage would still be valid, and he will be reckoned to have made one of the three kinds of Hajj.
Du'aas (Prayers) of Travel
When one begins the journey by being seated in his or her means of transportation (whether animal, car, airplane, boat, etc.), it is recommended that Allah's name be mentioned. The Prophet had advised that any affair not begun with Allah's name is deficient (of its full blessings)
The traveler should then say Allahu Akbar (Allah is the greatest) three times, followed by the following Qur'anic Du'aa which the Prophet said on journeys:
Subhaanalladhee sakhkhara lanaa haadhaa wa maa kunnaa lahoo muqrineen wa innaa ilaa rabbinaa lamunqaliboon.
Glory be to the One who subdued this (vehicle) for us, for we were unable to subdue it. And verily we will return to our Lord. (43:13-14)
Upon completion of the previous du'aa the traveler is also recommended to add the following Prophetic Du'aa for travelling:
Allahumma inni as'aluka fee safari haadhaa al-birra wat-taq-waa wa minal-'amal maa tardaa.
O Allah! Verily, I ask of You in this journey of mine righteousness and piety, and the type of conduct which will please you).
Allahumma hawwin alaynaa safaranaa haadhaa watwi 'annaa bu'dah
Oh Allah! Make this journey of ours easy for us and make its distance short
Allahumma antas-Saahibu fis-safar wal-khaleefatu fil-ahl
O Allah! You are the most important travel companion and representative for the household.
Allahumma innee a'oodhu bika min wa'thaa as-safar wa ka'aabatil- mandhar wa sooil-munqalab fil-maali wal-ahl.
Oh Allah! Verily, I seek refuge in you from the hardship of the journey and depressing sights and bad fate in my wealth and family.
The traveler for Hajj or 'Umrah should also occupy his mind and faculties of speech with righteous thoughts, words, and deeds. He should be careful to make all of his Salaahs in Jamaa'ah (congregation) and to do righteous deeds for his travel companions as well as all whom he meets. He should also avoid loose or lewd congregations, Haraam conversations
The Holy Prophet of Islam (S.A.W.) stated: Everyone who wants the world and the hereafter should perform hajj rituals.
The prophet of God (S.A.W.) looked at the strings of camels taking Hajis to the pilgrimage of God's House and said: They don't take steps unless it is taken as a good deed, they don't take steps unless it vanishes a sin of them. And when they finish their ceremony of Hajj, they will be told: "You have made a building, don't destroy it. Your sins are forgiven. From now on, do good deeds."
Imam Hussain ibn Ali (R.A) says: Shake hands with Hajis and the people whom have performed the Hajj rituals and Umrah and salute them before they make sin.
As with the sawm (fasting), exceptions are made for those who are physically or financially unable to fulfill this obligation, and one is actually commanded not to make the hajj if to do so would cause hardship for his or her family. However, those unable to go themselves may fulfill their obligation by sending someone in their stead.
The hajj is commanded in the Qur'an - "And pilgrimage to the House is a duty unto God for mankind, for him who can find the way thither" (3:97) - and its rites were established by Muhammad, but Muslim tradition dates it back to Adam and Abraham, who were instructed by angels in the performance of the rites. The hajj was one of the last public acts of worship performed by Muhammad before his death.
"Hajj" means literally "to set out for a place". For a Muslim, that place is the Holy City of Makkah.
brahim abandons Haajar and Ishmael
The Holy Qur'an tells us that the Prophet Ibrahim was given the task of leading mankind.
And remember that Ibrahim
Was tried by His Lord
With certain Commands
Which he fulfilled:
He said: "I will make thee
An Imam to the Nations."
Prophet Ibrahim was ordered to go Makkah. When he reached Makkah, he was commanded by Allah to abandon his second wife, Haajar, and his first-born son Ishmael in this barren, rocky, uninhabited valley.
O our Lord! I have made
Some of my offspring to dwell
In a valley without cultivation,
By The Sacred House;
In order, O our Lord, that they
May establish regular Prayer:
So fill the hearts of some
Among men with love towards them,
And feed them with Fruits
So that they may give thanks.
S 14.37
The Prophet Ibrahim builds the Kaaba and performs Hajj .
The rites of the Hajj were laid down by Allah to mark historic events in the life of Prophet Ibrahim, which show his absolute and total submission to the will of Allah. Allah commanded the Prophet Ibrahim (Abraham), on one of his visits to see Haajar and Ishmael, to build the House of God (the Holy Kaaba). With the help of his son Ishmael, Ibrahim built the House of God on the ground where the Kaaba stands to this day.
The Archangel Gabriel brought from Paradise a stone, known as the Black Stone (Al-Hajar Al-Aswad), which was set into one corner of the Kaaba.
Behold! We gave the site
To Ibrahim, of the (Sacred) House,
(Saying): "Associate not anything
(In worship) with Me;
And sanctify My House
For those who compass it round
Or stand up
Or bow, or prostrate themselves
(Therein in prayer).
"And proclaim the Pilgrimage
Among men: they will come
To thee on foot and (mounted)
On every kind of camel,
Lean on account of journeys
Through deep and distant
Mountain highways;
"That they may witness
The benefits (provided ) for them,
And celebrate the name
Of God, through the Days
Appointed, over the cattle
Which He has provided for them
(For sacrifice): then eat ye
Thereof and feed the distressed
Ones in want.
"Then let them complete
The rites prescribed
For them, perform their vows,
And (again) circumambulate
The Ancient House."
Surah Al Hajj 22: 26 - 29
Soon Haajar's meager provisions of dates and water were exhausted and both mother and child became thirsty. Seeing the suffering of her son, Haajar became desperate to find water. She ran to the hill of Safa but found nothing. She then ran to the hill of Marwah. But again she was disappointed. Seven times she ran between the two hills. Suddenly, close to where Ishmael lay, water sprang from the earth by the command of Allah. This source of water was to become known as the well of Zamzam.
The first House (of worship)
Appointed for men was that at Bakka (Makkah)
Full of blessing
And of guidance
For all kinds of beings.
S.3: 96
The starting point for the circumambulation of the Holy Kaaba is where Ibrahim, by the command of Allah, placed the Black Stone in the eastern corner of the Kaaba.
In order to complete the upper part of the walls of the Kaaba, Ibrahim stood upon a large stone block which he moved along when each section was completed. When the Kaaba was finished, the large stone block was left outside the Kaaba, close to the eastern wall of the sanctuary. It became known as the Maqam Ibrahim (the station of Ibrahim).
As constructed by Ibrahim and his son, the Kaaba was a roofless, rectangular building, with two doors at ground level for access and with a semi-circular back wall.
Each year, Ibrahim returned to Makkah to perform the Hajj.
The Prophet Ibrahim builds the Kaaba and performs Hajj
After Ibrahim
The Hajj is a pilgrimage to Mecca (Makkah). It is currently the largest annual pilgrimage in the world, and is the fifth pillar of Islam, a moral obligation that must be carried out at least once in their lifetime by every able-bodied Muslim who can afford to do so. The Hajj is a demonstration of the solidarity of the Muslim people, and their submission to Allah (God). The pilgrimage occurs from the 7th to 13th day of Dhu al-Hijjah, the 12th month of the Islamic calendar. Because the Islamic calendar is a lunar calendar, eleven days shorter than the Gregorian calendar used in the Western world, the Gregorian date of the Hajj changes from year to year. In 2007, the Hajj was from December 17–21; in 2008 from December 6–10, and in 2009 will be November 25–29. Ihram is the name given to the special state in which Muslims live whilst on the pilgrimage.
Preparation for Hajj or 'Umrah
If a Muslim has decided to go for Hajj or 'Umrah, it is recommended that he should record all of his debts and have them witnessed so that in case he dies during the journey, they can be paid from his inheritance. He should sincerely repent for all of his sins in compliance with Allah's command: Repent, all of you, to Allah, O Believers, that perhaps you may be successful. (24:31) It should be noted that sincere repentance involves three principles. First, remorse and sadness should be felt for the sins committed in the past. Secondly, one must stop committing such crimes against oneself and Allah. And, thirdly, a firm intention to not return to such sins in the future must be undertaken. If any of these principles are deleted, repentance becomes an unacceptable, meaningless ritual in which the one repenting is deluded into believing that he can fool Allah. If one who intends Hajj has in his possession the property or wealth of others which he has illegally obtained, he should return such properties before setting out. The wealth which is to be used for 'Umrah or Hajj should come from Halaal (permissible) sources, because the Prophet said: Verily, Allah is Good and only accepts the good. In Islam, the ends do not justify the means. The use of Haraam (forbidden) methods to make Hajj means will destroy the Hajj and make it devoid of any blessings. Abu Hurayrah reported that the Prophet said: If a man sets out with filthy earnings, places his foot in the stirrup (of his riding animal) and calls out: Labbayk Allahumma Labbayk (I hear your call and am coming. Oh Allah, I hear your call) - a caller will call from the heavens, You do not hear the call and you will not be pleased. Your provisions are Haraam and your earnings are Haraam and your Hajj is not blessed nor accepted. One who intends to perform Hajj or 'Umrah should make sure that his or her intention is for Allah's pleasure and not for any material or worldly gain, like trade, showing off, fame and so on. One should also choose the company of the righteous in making Hajj, for the company of the unrighteous or negligent has caused the ruin of many a Hajj. It is necessary that one who intends Hajj or 'Umrah learn as much about these rites as he or she can before setting out, in order to avoid unnecessary confusion and acts which could ruin these rites.
Types of Hajj
The way in which the pilgrimage to Makkah can be performed and the regulations governing its rites vary according to where the pilgrim lives or whether one intends to make 'Umrah along with Hajj or whether one wants to offer an animal sacrifice or not. These variations have been traditionally grouped into three categories and referred to as the three types of Hajj: Hajj Ifraad, Hajj Qiraan and Hajj Tamattu'. Any one of these three methods, if performed according to their regulations without doing any actions which invalidate them, fulfill the compulsory Islamic requirement of Hajj once in a lifetime. The three permissible kinds of Hajj with the rules and regulations governing each of them are as follows:
Hajj Ifraad (Isolated Hajj)
This refers to Hajj performed by itself without 'Umrah and the pilgrim performing this type of Hajj is called a Mufrid. Such a pilgrim is required to enter the state of Ihraam with the intention of doing Hajj only.
Regulations concerning Ifraad
1. Although the Mufrid may offer an animal sacrifice if he wants to, he is under no obligation to do so.
2. If a pilgrim who has made intentions of Hajj Ifraad, performs 'Umrah during the months of Hajj (Shawwaal, Dhul-Qa'dah and Dhul-Hijjah) prior to the beginning of the Hajj rites proper (the eighth of Dhul-Hijjah), he is no longer considered Mufrid. He must now shift to one of the other two types of Hajj combine 'Umrah along with them and their regulations must instead be followed.
3. ..On arrival in Makkah the Mufrid is required to make Tawaaf (circling) of the Ka'bah known as Tawaaf al-Qudoom (the arrival circuit).
4. ..This is the only type of Hajj allowed for those living within the boundaries from which Ihraam is put on. These boundaries are known as Meeqaat.
Hajj Qiraan (Accompanied Hajj)
This is Hajj combined with 'Umrah without coming out of Ihraam, and the pilgrim performing this type of Hajj is known as a Qaarin. The Qaarin should enter the state of Ihraam with the intention of performing 'Umrah and Hajj together.
Regulations concerning Qiraan.
1. For Hajj Qiraan, the 'Umrah has to be done within the months of Hajj (Shawwaal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah) and completed before beginning the rites of Hajj.
2. The Qaarin should clip his hair after 'Umrah instead of shaving it.
3. The Qaarin is not allowed to come out of the Ihraam no matter how long the period between his 'Umrah and Hajj may be.
4. The Tawaaf made for 'Umrah takes the place of Tawaaf al-Qudoom.
5. The Qaarin must sacrifice the animal which he brought along with him from the boundaries known as the Meeqaat.
6. Hajj Qiraan can only be performed by those living outside the Meeqaat. The proof for that is Allah's statement: This concession is only for those whose homes are not near the sacred mosque. (2:196)
Hajj Tamattu' (Enjoyable Hajj)
'Umrah is also combined with Hajj under this type; however, a new Ihraam is made for the Hajj. The pilgrim performing this type of Hajj is known as a Mutamatti'. The name Tamattu was chosen because the Mutamatti' is allowed to come out of Ihraam after the completion of his 'Umrah, and enjoy all the pleasures, which were allowable prior to Ihraam, including sex.
Regulations Concerning Tamattu'
1. The 'Umrah has to be within the months of Hajj and must be completed before beginning the rites of Hajj.
2. The Mutamatti' should clip his hair instead of shaving it to come out of his state of Ihraam.
3. After completing 'Umrah, the pilgrim making Hajj Tamattu' must come out of his or her state of Ihraam.
4. After coming out of the Ihraam of 'Umrah, the Mutamatti' is allowed to do everything that was permitted before going into the state of Ihraam.
5. The Mutamatti' is obliged to offer an animal sacrifice, but if he is unable to do so, he is required to fast for ten days according to Allah's statement: But if someone can not afford a sacrifice, he can fast three days during Hajj and seven days after returning home. That is ten days in all. (2:196)
6. The Tawaaf made for 'Umrah takes the place of the arrival Tawaaf (Tawaaf al-Qudoom).
7. Hajj Tamattu', like Qiraan, is only to be done by those living outside the Meeqaat.
Meeqaat
A Meeqaat is a fixed place beyond which it is not permissible for a pilgrim (of Hajj or 'Umrah) to proceed towards Makkah without making Ihraam (putting on the garments and making the intention). There are five such Meeqaats surrounding Makkah.
(a) Dhul Hulayfah - This Meeqaat is now known as Aabaar 'Alee (the wells of 'Alee) and it is situated about a mile and a half outside of Madeenah. It is for the people coming from the direction of Madeenah and its vicinity from the north and it is also the farthest Meeqaat from Makkah (approx. 750 km.).
(b) Dhaatu 'Irq - This is the designated Meeqaat for the people coming from the direction of Iraq. It is about 42 miles from Makkah.
(c) Al-Juhfah - Today Al-Juhfah is an abandoned village north west of Makkah near the town of Raabigh on the Makkah - Madeenah road. Consequently, people coming from Syria and its direction begin their Ihraam for Hajj and 'Umrah from Raabigh.
(d) Qarn al-Manaazil - This Meeqaat is now called as-Sayl and it was set for the people of Najd and the East. It is situated just outside of Taaif.
(e) Yalamlam - Yalamlam is the Meeqaat designated for people coming from Yemen and its direction (south). It is about 30 miles south of Makkah. These Meeqaats have all been fixed by statements of the Prophet(SAW) which are recorded in Hadeeth collected by al-Bukhaaree and Muslim. They were set by the Prophet (SAW) for people living in particular areas outside of their boundaries, however, a pilgrim may use any Meeqaat he or she wishes. For those living within the boundaries of the Haram, their Meeqaat for Hajj is their houses. But, if they intend to perform 'Umrah, they have to go outside the boundaries of the Haram in order to enter the state of Ihraam.
A pilgrim intending Hajj or 'Umrah who reaches these Meeqaats or extensions of them by land, by air, or by sea, must enter the state of Ihraam. The Prophet saw said, They (the Meeqaats) are for whoever comes to them intending Hajj or 'Umrah, other than those living within them. Hence, it is better for those coming by air to bathe before riding the plane, unless there is an in-transit stop on the way where this can be done. When the Meeqaat is neared, the garments of Ihraam should then be put on and the intention made. However, the clothes for Ihraam may also be put on from one's house and the intention made later when the Meeqaat is neared or crossed. It should be noted that Jeddah is not a Meeqaat, and thus Ihraam can not be made from there by those coming into the country in planes, ships or cars. One should put on Ihraam on the plane or before boarding the plane. If one made Ihraam from Jeddah, he is required to go back outside of the nearest Meeqaat and make Ihraam again or else he will have to sacrifice an animal in Makkah to make up for the mistake.
As for businessmen or others not intending Hajj or 'Umrah, Ihraam is not necessary for travelling in and out of the Haram area. This is confirmed by the fact that when the Prophet and his followers entered Makkah in the 8th year as conquerors, no one wore Ihraam. As for those living within the Meeqaats, they make their Ihraam for Hajj from their houses, but they are required to go out of the Haram if they intend to make 'Umrah, based on the Prophet's command to 'Aa'eshah's brother, Abdur Rahmaan, to take her out of the Haram boundaries and let her make Ihraam from there. (People commonly go to Tan'eem, which is where 'Aa'eshah(R.A) went, but anywhere outside of the boundaries of the Haram is sufficient.) Her 'Umrah at this point after Hajj was due to her inability to do so before Hajj because of menstruation. It should be noted that neither the Prophet nor his companions made 'Umrah after Hajj, as is the popular practice among people now.
There are three types of ihram and they are as follows:
Tamattu`: At or before reaching the miqat (the place where one must enter ihram), the person enters into ihram for `Umrah only. He performs `Umrah first, then goes out of ihram until 8 Dhul- Hijjah, when he or she enters into ihram again for Hajj. This is the most common type for people from outside of Saudi Arabia.
Qiran: The person enters into ihram for both `Umrah and Hajj, and does not go out of ihram until the Day of Sacrifice (`Eid Al-Adha) at Mina. In this type of Hajj, the pilgrim has to stick to the restrictions of ihram for a longer period of time.
Ifrad: The person enters into ihram only for the Hajj and takes it off only on the Day of Sacrifice.
If a person puts on ihram with the intention of performing whatever Allah has prescribed for him without specifying any of the three kinds due to lack of knowledge, his ihram is considered to be lawful and valid.
Scholars have said: "If such a person utters Talbiyah like others with the intention of performing the rituals (of Hajj), but says nothing verbally, nor forms an intention in his heart, nor specifies whether it is tamattu', ifrad, or qiran Hajj that he intends, his pilgrimage would still be valid, and he will be reckoned to have made one of the three kinds of Hajj.
Du'aas (Prayers) of Travel
When one begins the journey by being seated in his or her means of transportation (whether animal, car, airplane, boat, etc.), it is recommended that Allah's name be mentioned. The Prophet had advised that any affair not begun with Allah's name is deficient (of its full blessings)
The traveler should then say Allahu Akbar (Allah is the greatest) three times, followed by the following Qur'anic Du'aa which the Prophet said on journeys:
Subhaanalladhee sakhkhara lanaa haadhaa wa maa kunnaa lahoo muqrineen wa innaa ilaa rabbinaa lamunqaliboon.
Glory be to the One who subdued this (vehicle) for us, for we were unable to subdue it. And verily we will return to our Lord. (43:13-14)
Upon completion of the previous du'aa the traveler is also recommended to add the following Prophetic Du'aa for travelling:
Allahumma inni as'aluka fee safari haadhaa al-birra wat-taq-waa wa minal-'amal maa tardaa.
O Allah! Verily, I ask of You in this journey of mine righteousness and piety, and the type of conduct which will please you).
Allahumma hawwin alaynaa safaranaa haadhaa watwi 'annaa bu'dah
Oh Allah! Make this journey of ours easy for us and make its distance short
Allahumma antas-Saahibu fis-safar wal-khaleefatu fil-ahl
O Allah! You are the most important travel companion and representative for the household.
Allahumma innee a'oodhu bika min wa'thaa as-safar wa ka'aabatil- mandhar wa sooil-munqalab fil-maali wal-ahl.
Oh Allah! Verily, I seek refuge in you from the hardship of the journey and depressing sights and bad fate in my wealth and family.
The traveler for Hajj or 'Umrah should also occupy his mind and faculties of speech with righteous thoughts, words, and deeds. He should be careful to make all of his Salaahs in Jamaa'ah (congregation) and to do righteous deeds for his travel companions as well as all whom he meets. He should also avoid loose or lewd congregations, Haraam conversations
The Holy Prophet of Islam (S.A.W.) stated: Everyone who wants the world and the hereafter should perform hajj rituals.
The prophet of God (S.A.W.) looked at the strings of camels taking Hajis to the pilgrimage of God's House and said: They don't take steps unless it is taken as a good deed, they don't take steps unless it vanishes a sin of them. And when they finish their ceremony of Hajj, they will be told: "You have made a building, don't destroy it. Your sins are forgiven. From now on, do good deeds."
Imam Hussain ibn Ali (R.A) says: Shake hands with Hajis and the people whom have performed the Hajj rituals and Umrah and salute them before they make sin.
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