Hajj is a form of ritual worship which is only acceptable when one devotes it to Allah(swt) with a desire for the Hereafter and when one follows the Messenger Muhammad(saw)’s example in words, actions etc.
The pilgrim (al-Haaj) must fear his Lord through obedience to Him(swt) and must be very careful not to fall into that which Allah has forbidden as Allah(swt) states: "For Hajj are the months well-known. If anyone undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj and whatever good you do (be sure) Allah knows it." (Surah 2: al-Baqarah Verse 197)
It is reported by Bukhari, Ahmad, An-Nasai’ and Ibn Majah upon the authority of Abu Huraira(ra) that the Messenger Muhammad(saw) said: "He who performs Hajj and does not speak obscenely or commit evil, he returns without his sins just as the day his mother gave birth to him." And if he does so then his Hajj will be accepted. It is also reported by Bukhari and Ahmad upon the authority of Abu Huraira(ra) that the Messenger Muhammad(saw) said: "There is no less a reward for the accepted Hajj than Paradise."
Linguistically, the word Hajj means to travel to a holy place or to travel with the intention to perform ritual activity. However, in Shari’ah Terminology, Al-Hajj means ‘specific actions which are performed at a specific time, at a specific place in a specific way’. Examples of specific actions are Tawaf and Sa’ee, the 9th of Dhul Hijjah is a specified time, both Makkah and Arafat are specific places for the rites of Hajj,whilst to be in Ihram and to stone the Rajm are the ways in which one performs Hajj.
Hajj was legislated in the last days of the ninth year after the Hijrah. This is the case because the first legislating Hajj for Muslims is when Allah(swt) says: "Pilgrimage thereto is a duty men owe to Allah- those who can afford the journey; but if any deny faith, Allah stands not in need of His creatures."(Surah 3: Al-Imran Verse 97) and this was revealed in the last day of the ninth year after Hijrah. Imam Bukhari and Imam Muslim reported that the Messenger Muhammad(saw) performed his Hajj in the tenth year after the Hirah, a year after this verse was revealed. This verse is agreed upon by most of the classical scholars of Islam.
To perform Hajj once in a lifetime is an obligation upon every male and female who satisfy certain conditions i.e. that they be Muslim, Mature, Sane, Free and Capable. The evidence that it is Fard is that Allah(swt) says: "Allah obliges upon the people Hajj, for those who have the capability". The Messenger Muhammad(saw) also said: "Islam is based on five and one of them is performing Hajj".
Hajj is one of those ritual obligations that is ‘Known from Islam by Necessity’ and any Muslim who denies it will be called an apostate (Murtad). The evidence that it is Fard once in your lifetime is the hadith in which it is narrated that the Messenger Muhammad(saw) said: "O people, Allah has obliged Hajj upon you therefore perform it. One man asked, ‘Every year?’, to which the Messenger Muhammad(saw) was silent. The man repeated, ‘Every year?’ and again the Messenger(saw) was silent. The same man asked a third time, ‘O Messenger of Allah, every year?’, to which our beloved Messenger Muhammad(saw) said: ‘If I said yes it would become Fard and you would never be able to fulfil it."
Hajj will be Fard immediately if certain conditions are met i.e. if anyone meets these conditions he/she will be obliged to go to Hajj that same year and if it is delayed he/she will be sinful. That this is so is agreed upon among the Hanafis, Malikis and Hanbalis. The Shafii’s, however, say that Hajj is Fard A’la Al-Tarakhi (Fard with some leeway). Imam Shafii’ said that whoever delayed it from the year he/she is capable to the following year will not be sinful if he/she has the intention to perform it the following year and does not fear that they will lose their capability through old-age, illness etc. Otherwise it will be Fard
A’la Fawriyyah (Fard without leeway) and must be performed this year.
The Conditions(Shart) of Al-Hajj are the following:
· Al-Islam
The Hanafis, Shafii’s and Hanbalis agree that to be Muslim is Shart Mulzem (a binding condition). The Malikis state that it is Fard on the Kafir as well, except that it will never be valid until he/she becomes Muslim. As far as the apostate is concerned it is not an obligation upon him/her to perform Hajj according to the Hanafis and Hanbalis, whereas for the Malikis and Shafii’s it is an obligation but with the provision that it will never be valid until he/she repents.
· Al-Bolough (Maturity)
If a person below the age of maturity performs the Hajj it will be rewardable but it will not release him/her from the obligation to perform it upon maturity since the Messenger Muhammad(saw) said: "If any child performs Hajj, even if performed ten times, he/she will still be obliged to perform Hajj upon maturity."
· Al-Aqil (Sanity)
The Messenger Muhammad(saw) said: "Three people are not accountable: a child until he/she becomes mature, the one asleep until he/she awakes and the one who is insane until he/she recovers."
· Al-Huriyyah (Free-Will)
Hajj is not obligatory upon the slave, however, it will be accepted from him/her if performed. The evidence for this is that the save lacks the condition of capability to perform Hajj.
· Al-Istitta’ah (Capability)
Hajj is not an obligation upon the one who does not have the capability as is evidenced by the aforementioned verses and all Islamic Schools of Thought agree on this. However, the schools differ on the extent or limit of one’s capability.
NB: The Capability. This involves having enough provisions for food and transportation but with the condition that these are over and above one’s basic needs .e. one’s debts, shelter, clothing, livestock or tools of the trade and weapons. These provisions also need to be above the needs of the people he/she is obliged to maintain during his/her absence. With regard to transportation Hanafi Fiqh considers whether or not it is suitable according to the custom of the people if he/she does not live more than three days distance from Makkah. Whoever lives near Makkah is obliged to perform Hajj even if he/she is not capable of affording transportation as long as they are capable of walking. As far as food is concerned for the one who lives more than a three days journey from Makkah, capability involves having extra food for the duration of the journey.
There are three forms of Hajj, namely:
NB: The Capability. This involves having enough provisions for food and transportation but with the condition that these are over and above one’s basic needs .e. one’s debts, shelter, clothing, livestock or tools of the trade and weapons. These provisions also need to be above the needs of the people he/she is obliged to maintain during his/her absence. With regard to transportation Hanafi Fiqh considers whether or not it is suitable according to the custom of the people if he/she does not live more than three days distance from Makkah. Whoever lives near Makkah is obliged to perform Hajj even if he/she is not capable of affording transportation as long as they are capable of walking. As far as food is concerned for the one who lives more than a three days journey from Makkah, capability involves having extra food for the duration of the journey.
There are three forms of Hajj, namely:
· Hajj Al-Tamattu’
A pilgrim wears the Ihram for Umrah only during the months of Hajj which means that when he reaches Makkah he makes Tawaf and Sa’ee for Umrah. He then shaves or clips his hair. On the day of Tarwiya which is the eighth of Dhul-Hijjah he puts on his Ihram and carries out all of its requirements.
· Hajj Al-Ifraad
A pilgrim wears Ihram for Hajj only. When he reaches Makkah he performs Tawaf for his arrival and Sa’ee for Hajj. He doesn’t shave or clip his hair and he doesn’t disengage from Ihram. Instead he remains in Ihram until after he stones Jamrah Al-Aqaba on the day of Eid. It is permissible for him to postpone his Sa’ee for Hajj until after his Tawaf for Hajj.
Hajj Al-Qiran
A pilgrim wears the Ihram for both Umrah and Hajj or he wears Ihram first for Umrah and then makes intention for Hajj before his Tawaf for Hajj. The obligations on one performing Ifraad are the same as those on one performing Qiran, except that the latter must slaughter whereas the former is not obliged to do so.
The best of the three forms of Hajj is Hajj Al-Tamattu’. It is the form that the Messenger Muhammad(saw) encouraged his followers to perform. Even if a pilgrim makes intention to perform Qiran or Ifraad he/she is allowed to change his intention to Tamattu’: he/she can do this even after he/she has performed Tawaf and Sa’ee.
When the Messenger Muhammad(saw) performed Tawaf and Sa’ee during the year of the Farewell Hajj with his companions, he(saw) ordered all those who hadn’t brought sacrificial animals to change their intentions for Hajj to intentions for Umrah, to cut their hair and to disengage from Ihram until Hajj. He(saw) said: "If I had not brought the sacrificial animal, I would have done what I have ordered you to do."
The Miqaat (places for assuming Ihram) are five, namely:
The best of the three forms of Hajj is Hajj Al-Tamattu’. It is the form that the Messenger Muhammad(saw) encouraged his followers to perform. Even if a pilgrim makes intention to perform Qiran or Ifraad he/she is allowed to change his intention to Tamattu’: he/she can do this even after he/she has performed Tawaf and Sa’ee.
When the Messenger Muhammad(saw) performed Tawaf and Sa’ee during the year of the Farewell Hajj with his companions, he(saw) ordered all those who hadn’t brought sacrificial animals to change their intentions for Hajj to intentions for Umrah, to cut their hair and to disengage from Ihram until Hajj. He(saw) said: "If I had not brought the sacrificial animal, I would have done what I have ordered you to do."
The Miqaat (places for assuming Ihram) are five, namely:
· Dhul Hulaifah
This is the place for the people of Medinah and is a village six or seven miles away- and it is the furthest Miqaat from Makkah, being ten riding stations away or less depending on the route, with there being many routes from there to Makkah as Ibn Taymiyyah points out. It is called Wadi Ul-‘Aqeeq and its masjid is called Masjid-ush-Shajarah (Mosque of the Tree).
· Al-Juhfah
This is a village between Medinah and Makkah, about three travel stages away. It is the Miqaat for the people of Medinah if they come by this route. Ibn Taymiyyah said: "It is the Miqaat for those who make Hajj from the direction of the West, like the people of Ash-Sham or Syria, Lebanon and Palestine and the people of Egypt and the rest of the West. Today it is deserted and ruined, therefore, the people now go into Ihram before it in a place called ‘Raabigh’.
Qarn-Ul-Manaazil
This is also called Qarn-uth-Tha’aalib and is near Makkah, being a day and nights journey away. This is the Miqaat for the people of Najd.
Yalamlam
This is a place two night’s distance from Makkah, around thirty miles away. This is the Miqaat for the people of Yemen.
Dhaatu-Trq
This is a place out in the desert, marking the border between Najd and Tihaamah, being forty-two miles from Makkah. It is the Miqaat for the people of Iraq.
Hajj commences on the eighth day of Dhul-Hijjah whereby a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says the Talbiyyah of the Messenger Muhammad(saw): "Labbayk Allahumma Labbayk Labbayka La Shareeka Laka Labbayk Innal-Hamda Wan-na’mata Laka Wal-Mulk Laa Shareeka Lak." (Here I am for Hajj, O Allah, Here I am. There is no partner for You, Here I am. Verily all Praise, Grace and Dominion is Yours and You have no partner)
If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intention, saying: ‘If I am prevented by any obstacle my place is wherever I am held up’. If he has no such fear, he doesn’t make this condition.
A pilgrim goes to Mina and there prays Dhuhr, Asr, Maghrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.
When the sun rises he goes to Arafat and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qibla. The Messenger Muhammad(saw) prayed thus: "There is no deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things." If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah’s grace and abundant gifts. This will strengthen his hope in Allah(swt). He should then return to his supplications and be sure to spend the end of the day deep in supplication because of the best of supplication is the supplication on the day of Arafat.
At sunset he goes from Arafat to Muzdalifah and there prays Maghrib, Isha and Fajr. If he is tired or has little water, it is permissible for him to combine Maghrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah until just before sunrise. If he is weak and cannot handle the crowd during Ar-Rami, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd. Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching Mina the pilgrim throws seven consecutive pebbles at Jamrah al-Aqabah which is the closest monument to Makkah, saying: "Allah is the Greatest" as he throws each pebble.
He slaughters the sacrificial animal, eats some of it and gives some to the poor. To slaughter is an obligation on the Mu’tamati and Qiran. He also shaves or clips his hair: shaving is preferable. A woman clips her hair the length of a fingertip. These three should be done in the above order if convenient but there is no restriction if one proceeds another.
With that, one is allowed to come out of Ihram. The pilgrim can wear other clothing and can do everything that was lawful before Ihram except engaging in marital relations. He then goes to Makkah to perform Tawaf Al-Ifadha and Sa’ee, also for Hajj. It is Sunnah to put perfume on before going to Makkah. He then goes to Makkah to perform Tawaf Al-Ifadha and Sa’ee, after which a pilgrim is allowed to do everythingthat was lawful before Ihram, including engaging in marital relations.
After performing Tawaf and Sa’ee, he returns to Mina to spend the nights of the eleventh and twelfth days there. He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah al-Aqabah. Each one should be stoned with seven consecutive pebbles accompanied by Takbir. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.
If he is a hurry after stoning on the twelfth day, the pilgrim leaves Mina before sunset. But if the pilgrim wishes to prolong the stay, which is best, one can spend the night of the thirteenth in Mina and and stone that afternoon in the same manner as on the Twelfth Day.
When the pilgrim is ready to return to his/her native country, s/he makes Tawaf al-Wadha, which is seven circuits around the Ka’ba. Menstruating women and women experiencing post-natal discharge are not obliged to perform Tawaf al-Wadha.
Qarn-Ul-Manaazil
This is also called Qarn-uth-Tha’aalib and is near Makkah, being a day and nights journey away. This is the Miqaat for the people of Najd.
Yalamlam
This is a place two night’s distance from Makkah, around thirty miles away. This is the Miqaat for the people of Yemen.
Dhaatu-Trq
This is a place out in the desert, marking the border between Najd and Tihaamah, being forty-two miles from Makkah. It is the Miqaat for the people of Iraq.
Hajj commences on the eighth day of Dhul-Hijjah whereby a pilgrim purifies himself once again by bathing as he did before Umrah in the place in which he is staying, if convenient. He puts on his Ihram and says the Talbiyyah of the Messenger Muhammad(saw): "Labbayk Allahumma Labbayk Labbayka La Shareeka Laka Labbayk Innal-Hamda Wan-na’mata Laka Wal-Mulk Laa Shareeka Lak." (Here I am for Hajj, O Allah, Here I am. There is no partner for You, Here I am. Verily all Praise, Grace and Dominion is Yours and You have no partner)
If he fears that something will prevent him from completing his Hajj he should make a condition when he makes his intention, saying: ‘If I am prevented by any obstacle my place is wherever I am held up’. If he has no such fear, he doesn’t make this condition.
A pilgrim goes to Mina and there prays Dhuhr, Asr, Maghrib, Isha and Fajr, shortening his four unit prayers so as to make them two units each, without combining them.
When the sun rises he goes to Arafat and there prays Dhuhr and Asr combined at the time of Dhuhr, making each one two units. He remains in Namira mosque until sunset if possible. He remembers Allah and makes as many supplications as possible while facing the Qibla. The Messenger Muhammad(saw) prayed thus: "There is no deity but Allah alone. He has no partner. All dominion and praise are His and He is powerful over all things." If he grows weary it is permissible for him to engage in beneficial conversation with his companions or reading what he can find of beneficial books, especially those concerning Allah’s grace and abundant gifts. This will strengthen his hope in Allah(swt). He should then return to his supplications and be sure to spend the end of the day deep in supplication because of the best of supplication is the supplication on the day of Arafat.
At sunset he goes from Arafat to Muzdalifah and there prays Maghrib, Isha and Fajr. If he is tired or has little water, it is permissible for him to combine Maghrib and Isha. If he fears that he will not reach Muzdalifah until after midnight, he should pray before he reaches it for it is not permissible to delay prayer until after midnight. He remains there, in Muzdalifah, making supplications and remembering Allah until just before sunrise. If he is weak and cannot handle the crowd during Ar-Rami, it is permissible for him to go to Mina at the end of the night to stone the Jamrah before the arrival of the crowd. Near sunrise, a pilgrim goes from Muzdalifah to Mina. Upon reaching Mina the pilgrim throws seven consecutive pebbles at Jamrah al-Aqabah which is the closest monument to Makkah, saying: "Allah is the Greatest" as he throws each pebble.
He slaughters the sacrificial animal, eats some of it and gives some to the poor. To slaughter is an obligation on the Mu’tamati and Qiran. He also shaves or clips his hair: shaving is preferable. A woman clips her hair the length of a fingertip. These three should be done in the above order if convenient but there is no restriction if one proceeds another.
With that, one is allowed to come out of Ihram. The pilgrim can wear other clothing and can do everything that was lawful before Ihram except engaging in marital relations. He then goes to Makkah to perform Tawaf Al-Ifadha and Sa’ee, also for Hajj. It is Sunnah to put perfume on before going to Makkah. He then goes to Makkah to perform Tawaf Al-Ifadha and Sa’ee, after which a pilgrim is allowed to do everythingthat was lawful before Ihram, including engaging in marital relations.
After performing Tawaf and Sa’ee, he returns to Mina to spend the nights of the eleventh and twelfth days there. He stones the three Jamrah in the afternoon of both the eleventh and twelfth days. He starts with the first Jamrah, which is furthest from Makkah, then the middle one, and lastly Jamrah al-Aqabah. Each one should be stoned with seven consecutive pebbles accompanied by Takbir. He stops after the first and middle Jamrah to make supplications facing the Qibla. It is not permissible to stone before noon on these two days. It is best to walk to the Jamrah, but riding is permissible.
If he is a hurry after stoning on the twelfth day, the pilgrim leaves Mina before sunset. But if the pilgrim wishes to prolong the stay, which is best, one can spend the night of the thirteenth in Mina and and stone that afternoon in the same manner as on the Twelfth Day.
When the pilgrim is ready to return to his/her native country, s/he makes Tawaf al-Wadha, which is seven circuits around the Ka’ba. Menstruating women and women experiencing post-natal discharge are not obliged to perform Tawaf al-Wadha.
· The Umrah
If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual intercourse, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram. Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing post-natal bleeding. After bathing and preparing himself the pilgrim other than those menstruating or experiencing post-natal bleeding prays the obligatory prayer, if it is time. Otherwise he makes his intention by praying the two Sunnah Ra’kat which are performed each time Wudhu is performed. When he finishes his prayer he should say: "Here I am for Umrah, here I am, O Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner." (Talbiyyah) A man raises his voice when saying this and a woman says it so that only the one beside her may hear her.
One in Ihram should say Talbiyyah as often as possible, especially when times and places change. For example, when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah’s mercy from Hellfire.
One should say the Talbiyya during Umrah starting from the time he puts on his Ihram until he starts Tawaf. During Hajj he should say it starting from the time he puts on his ihram until he starts to stone Jamrah al-Aqabah on the Day of Eid.
When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the Name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan."
He approaches the Black Stone, touches it with his right hand and kisses it. If this isn’t possible, he should face the Black Stone and point to it. It is best not to push and shove, causing harm and being harmed by other people. When toughing the stone, a pilgrim should say the following: "In the Name of Allah, Allah is the Greatest. Oh Allah, with faith in You, belief in Your book, loyalty to You and in compliance to the way of Your Messenger Muhammad(saw)." Each time he passes the Black Stone the pilgrim should say: "Allah is the Greatest".
During the remainder of his Tawaf, he may say what he pleases of supplications, mentioning Allah, and reciting the Qur’an. This is because Tawaf, Sa’ee, and stoning the Jamrah have been devised for the purpose of mentioning Allah(swt). During Tawaf it is necessary for a man to do two things. Firstly, Al-Idhtebaa’ from the beginning of Tawaf until the end. Al-Idhtebaa’ means placing the middle of ones Reda’ ((the upper cloth of Ihram) under his right arm and the ends of it over his left shoulder. When he has finished performing Tawaf, he may return his Reda’ to its original state because the time for Idhtebaa’ is only during Tawaf. Secondly, Al-Raml is to be performed during the first three circuits of Tawaf. Al-Raml means speeding up ones pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.
When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim (the steeping stone of Prophet Ibrahim(as)) and recites: "And take ye the station of Ibrahim (Abraham) as a place of Prayer." (Surah 2: al-Baqarah Verse 125) Here he prays two short Ra’kah, as close as conveniently possible behind Maqam Ibrahim. During the first Ra’kat he recites Surah 109: Al-Kafirun and during the second Ra’kat Surah 114: Al-Ikhlas. When he completes the two Ra’kat he should return to the Black Stone and toch it, if convenient.
The pilgrim then goes out to the Masa’a (the stretch between As-Safa and al-Marwah) and when he nears As-Safa he recites: "Verily As-Safa and al-Marwah are among the shrines of Allah." (surah 2: al-Baqarah Verse 158) He then ascends As-Safa until he is able to see the Ka’bah. Facing the Ka’bah and raising his hands, he praises Allah and makes any supplications he chooses. The Messenger Muhammad(saw) prayed thus: "There is no deity except Allah alone" , three times, supplicating in between.
He descends As-Safa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues towards Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the qibla, raises his hands and repeats what he said on As-Safa. He descends Al-Marwah heading towards As-Safa: taking care to walk where walking is designated and to run where running is designated. He continues this procedure until he completes seven laps. Going from As-Safa to Al-Marwah is one lap and returning is another lap. During the Sa’ee he may recite what he wills of supplications, reciting of the Qur’an and mentioning Allah(swt) often. Upon completion of the Sa’ee he shaves his head. A woman clips her hair the length of a fingertip. Shaving is preferable, except when Hajj is near and there isn’t sufficient time for hair to grow back. In this case it is best to clip it so that hair will remain for shaving during Hajj. With that, Umrah is completed and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations.
A pilgrim can go to Medinah before or after Hajj with the intention of visiting the Prophet’s mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah. Upon reacking the mosque he prays to Ra’kat of salutation or performs any obligatory prayer that is due.
He goes to the grave of the Messenger Muhammad(saw) and he stands before it. He greets him saying, "May the peace, mercy and blessings of Allah be upon you, O Prophet. May Allah grant you good reward on behalf of your people."
The pilgrim takes a step or two to his right to position himself before Abu Bakr as-Sadiq(ra) and greets him saying: "May the peace, mercy and blessing of Allah be upon you, Oh Abu Bakr, Khalif of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people." Then he takes a step or two to his right to position himself before Umar and greets him saying: "May the peace, mercy and blessing of Allah be upon you, Oh Umar. Amir-Ul-Mu’mineen. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people.
In a state of purity the pilgrim then goes and prays in Quba mosque. He goes to Al-Baqi’ to visit Uthman(ra)’s grave. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you, O Uthman, Amir of the Believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people." He greets any other Muslims in Al-Baqi’.
The pilgrim then goes to Uhud and visits the grave of Hamza Abd Al-Muttalib(ra) and other martyrs (Shaheed) there with him. He greets them and prays to Allah to grant them forgiveness, mercy and pleasure.
There are certain actions that are incumbent upon the Muhrim (a person in Ihram) for Hajj or Umrah. For example he must be committed to Allah’s religious obligations upon him such as prayer in its time (in congregation for men). That he avoids what Allah has prohibited such as obscenity, inequity and disobedience. Allah(swt) says: "If anyone undertakes Hajj therein let there be no obscenity, nor wickedness, nor wrangling during Hajj." (Surah ": al-Baqarah Verse 197) That he avoids harming Muslims with words or actions within the Masha’ir(ceremonial shrines) or elsewhere. That he avoids all the restrictions of Ihram, namely:
He shouldn’t cause the loss of any of his hair or nails. A prick by a thorn or the like is unobjectionable, even if there is bleeding.
He shouldn’t perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm what remains of the effect of perfume used prior to Ihram.
He shouldn’t touch or kiss his spouse out of passion and sexual intercourse is forbidden.
If a pilgrim wishes to be ritually pure for Umrah, he should shed his clothing and bathe as he would after sexual intercourse, if convenient. He should perfume his head and beard with the best oil he can find. There is no harm in what remains of it after Ihram. Bathing for Ihram is Sunnah for both men and women, including menstruating women and those experiencing post-natal bleeding. After bathing and preparing himself the pilgrim other than those menstruating or experiencing post-natal bleeding prays the obligatory prayer, if it is time. Otherwise he makes his intention by praying the two Sunnah Ra’kat which are performed each time Wudhu is performed. When he finishes his prayer he should say: "Here I am for Umrah, here I am, O Allah, here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours, and you have no partner." (Talbiyyah) A man raises his voice when saying this and a woman says it so that only the one beside her may hear her.
One in Ihram should say Talbiyyah as often as possible, especially when times and places change. For example, when descending or ascending during travel or when day or night approach. He should also ask Allah for His pleasure, for Heaven and seek refuge in Allah’s mercy from Hellfire.
One should say the Talbiyya during Umrah starting from the time he puts on his Ihram until he starts Tawaf. During Hajj he should say it starting from the time he puts on his ihram until he starts to stone Jamrah al-Aqabah on the Day of Eid.
When a pilgrim enters the Holy Mosque he puts forth his right foot first and says: "In the Name of Allah, may peace and blessings be upon the Messenger of Allah. Oh Allah, forgive me my sins and open to me the doors of Your mercy. I seek refuge in Allah the Almighty and in His Eminent Face and in His Eternal Dominion from the accursed Satan."
He approaches the Black Stone, touches it with his right hand and kisses it. If this isn’t possible, he should face the Black Stone and point to it. It is best not to push and shove, causing harm and being harmed by other people. When toughing the stone, a pilgrim should say the following: "In the Name of Allah, Allah is the Greatest. Oh Allah, with faith in You, belief in Your book, loyalty to You and in compliance to the way of Your Messenger Muhammad(saw)." Each time he passes the Black Stone the pilgrim should say: "Allah is the Greatest".
During the remainder of his Tawaf, he may say what he pleases of supplications, mentioning Allah, and reciting the Qur’an. This is because Tawaf, Sa’ee, and stoning the Jamrah have been devised for the purpose of mentioning Allah(swt). During Tawaf it is necessary for a man to do two things. Firstly, Al-Idhtebaa’ from the beginning of Tawaf until the end. Al-Idhtebaa’ means placing the middle of ones Reda’ ((the upper cloth of Ihram) under his right arm and the ends of it over his left shoulder. When he has finished performing Tawaf, he may return his Reda’ to its original state because the time for Idhtebaa’ is only during Tawaf. Secondly, Al-Raml is to be performed during the first three circuits of Tawaf. Al-Raml means speeding up ones pace with small steps. A pilgrim should walk at a normal pace during his last four circuits.
When he completes seven circuits of Tawaf, he approaches Maqam Ibrahim (the steeping stone of Prophet Ibrahim(as)) and recites: "And take ye the station of Ibrahim (Abraham) as a place of Prayer." (Surah 2: al-Baqarah Verse 125) Here he prays two short Ra’kah, as close as conveniently possible behind Maqam Ibrahim. During the first Ra’kat he recites Surah 109: Al-Kafirun and during the second Ra’kat Surah 114: Al-Ikhlas. When he completes the two Ra’kat he should return to the Black Stone and toch it, if convenient.
The pilgrim then goes out to the Masa’a (the stretch between As-Safa and al-Marwah) and when he nears As-Safa he recites: "Verily As-Safa and al-Marwah are among the shrines of Allah." (surah 2: al-Baqarah Verse 158) He then ascends As-Safa until he is able to see the Ka’bah. Facing the Ka’bah and raising his hands, he praises Allah and makes any supplications he chooses. The Messenger Muhammad(saw) prayed thus: "There is no deity except Allah alone" , three times, supplicating in between.
He descends As-Safa and heads for Al-Marwah at a normal pace until he reaches the green marker. He should then run fast until the next green marker. He continues towards Al-Marwah at a normal pace. When he reaches it, he ascends it, faces the qibla, raises his hands and repeats what he said on As-Safa. He descends Al-Marwah heading towards As-Safa: taking care to walk where walking is designated and to run where running is designated. He continues this procedure until he completes seven laps. Going from As-Safa to Al-Marwah is one lap and returning is another lap. During the Sa’ee he may recite what he wills of supplications, reciting of the Qur’an and mentioning Allah(swt) often. Upon completion of the Sa’ee he shaves his head. A woman clips her hair the length of a fingertip. Shaving is preferable, except when Hajj is near and there isn’t sufficient time for hair to grow back. In this case it is best to clip it so that hair will remain for shaving during Hajj. With that, Umrah is completed and a pilgrim is free to dress in other clothing, wear perfume and engage in marital relations.
A pilgrim can go to Medinah before or after Hajj with the intention of visiting the Prophet’s mosque and praying in it. Prayer there is better than a thousand prayers elsewhere except in the Holy Mosque in Makkah. Upon reacking the mosque he prays to Ra’kat of salutation or performs any obligatory prayer that is due.
He goes to the grave of the Messenger Muhammad(saw) and he stands before it. He greets him saying, "May the peace, mercy and blessings of Allah be upon you, O Prophet. May Allah grant you good reward on behalf of your people."
The pilgrim takes a step or two to his right to position himself before Abu Bakr as-Sadiq(ra) and greets him saying: "May the peace, mercy and blessing of Allah be upon you, Oh Abu Bakr, Khalif of the Messenger of Allah. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people." Then he takes a step or two to his right to position himself before Umar and greets him saying: "May the peace, mercy and blessing of Allah be upon you, Oh Umar. Amir-Ul-Mu’mineen. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people.
In a state of purity the pilgrim then goes and prays in Quba mosque. He goes to Al-Baqi’ to visit Uthman(ra)’s grave. He stands before it and greets him saying: "May the peace, mercy and blessing of Allah be upon you, O Uthman, Amir of the Believers. May Allah be pleased with you and grant you a good reward on behalf of Muhammad’s people." He greets any other Muslims in Al-Baqi’.
The pilgrim then goes to Uhud and visits the grave of Hamza Abd Al-Muttalib(ra) and other martyrs (Shaheed) there with him. He greets them and prays to Allah to grant them forgiveness, mercy and pleasure.
There are certain actions that are incumbent upon the Muhrim (a person in Ihram) for Hajj or Umrah. For example he must be committed to Allah’s religious obligations upon him such as prayer in its time (in congregation for men). That he avoids what Allah has prohibited such as obscenity, inequity and disobedience. Allah(swt) says: "If anyone undertakes Hajj therein let there be no obscenity, nor wickedness, nor wrangling during Hajj." (Surah ": al-Baqarah Verse 197) That he avoids harming Muslims with words or actions within the Masha’ir(ceremonial shrines) or elsewhere. That he avoids all the restrictions of Ihram, namely:
He shouldn’t cause the loss of any of his hair or nails. A prick by a thorn or the like is unobjectionable, even if there is bleeding.
He shouldn’t perfume himself, his clothing, his food or his drink after entering Ihram. He should also abstain from cleansing himself with scented soap. There is no harm what remains of the effect of perfume used prior to Ihram.
He shouldn’t touch or kiss his spouse out of passion and sexual intercourse is forbidden.
He shouldn’t wed or propose to a woman for himself or for others. He shouldn’t wear gloves although there is no harm in wrapping the hands in cloth. This ruling goes for both men and women.
A man specifically cannot;
Cover his head with something that touches it although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying baggage atop his head.
He cannot wear a shirt, turban, hooded cloak, trousers or shoes. Only if he is unable to obtain an Ezar (lower cloth of Ihram) or sandals can he wear trousers or shoes.
It is permissible for a man to wear sandals, rings, glasses, a hearing aid, a watch worn on his wrist or hung around his neck or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls out unintentionally.
A woman cannot wear a Niqab or Burqa’. The Sunnah is for her to uncover her face.
In conclusion, Allah(swt) alone is the giver of success in Hajj. May His blessings be upon our Messenger Muhammad(saw), his family and companions.
A man specifically cannot;
Cover his head with something that touches it although there is no harm in the use of an umbrella, the roof of a car or tent for shade. There is also no harm in carrying baggage atop his head.
He cannot wear a shirt, turban, hooded cloak, trousers or shoes. Only if he is unable to obtain an Ezar (lower cloth of Ihram) or sandals can he wear trousers or shoes.
It is permissible for a man to wear sandals, rings, glasses, a hearing aid, a watch worn on his wrist or hung around his neck or a speech aid. It is permissible for him to cleanse himself with unscented cleansers and to wash and scratch his head and body, even if some of his hair falls out unintentionally.
A woman cannot wear a Niqab or Burqa’. The Sunnah is for her to uncover her face.
In conclusion, Allah(swt) alone is the giver of success in Hajj. May His blessings be upon our Messenger Muhammad(saw), his family and companions.
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