“HAJJ” (THE HOLY PILGRIMAGE)
Q.1: What is Hajj?
A. The literal meaning of “Hajj” is to intend or plan for and according to Shar’ee terminology it means to halt at ‘Arafaat (the vast expense near Makkah where major Hajj rite is performed on 9th Zilhij after having adopted “Ehraam”(unstitched cloths) and to perform circumambulation of “Ka’bah” (the House of Allah). Performance of some rites, ceremonies and worships at various sacred sites in Makkah also come under Hajj. A particular time is fixed for the observance and performance of these rites and worships. If done on time, the Hajj is valid otherwise not.
Q.2: When was Hajj made compulsory and how many times it is due in whole life?
A. Hajj was declared compulsory in 9 A.H. It is an absolutely mandatory obligation. Whoever denies its obligatory nature is out of Islamic fold. Hajj is compulsory only once in a lifetime.
Q.3: What is the significance of Hajj in Islaam?
A. The importance and significance of Hajj (the holy pilgrimage) can be guaged from the facts that:
1. It is the fifth pillar of Islaam.
2. It erases the past sins of the pilgrim.
3. It is a “Jehaad” (holy crusade, supreme effort) of the weak and women.
4. It removes poverty as the blacksmith’s furnace separates dross from iron.
5. The reward of Hajj (accepted by Allah Almighty) is nothing but paradise.
6. Allah Almighty forgives “Haaji” (the pilgrim) and those too for whom he prays.
7. Haaji will intercede for four hundred of his family members on the Day of Judgement.
8. “Haajis” (the pilgrims) are delegates,guests of Allah. Allah summoned them and they presented themselves to His service. They supplicated Him and He granted them.
9. There is peace for Haaji in this world and absolution in the hereafter.
10. The one who leaves his home for Hajj and dies in the way will keep gaining the reward of every year’s Hajj till the Doomsday. He will not be made to account for his doings on the Judgement Day and will be entered into heavens without reckoning.
11. Haaji (whether he performs Hajj or ‘Umrah [lesser Hajj]) is in the security of Allah. If he dies in the process, he will be entered into paradise and if returns home after completion of Hajj or ‘Umrah as the case may be then he will carry with him forgiveness and divine favours.
In addition to these above-mentioned significances and excellences, the Hajj:
12. is the best means to strengthen religious communication and coordination among the Mulsims of the whole world hailing from different countries with their separate nationality, race, language and colour and to collect them on a single plateform thereby making them rally round the banner of “Kalimah Tauheed” (the Code of Oneness of Allah) which is the pivot of Islaam.
13. The simple unstitched white clothing which Prophet Adam wore, is proposed for Haajis so that the Muslims who all believe in One Allah, one Messenger, one Book and one Ka’bah look alike sans any social ranking and status thereby to demonstrate outward religious harmony and cohesion too.
14. It envisages projection of the glory and truthfulness of Islaam besides earning believers the benefits and gains of the air, land and sea travels.
15. It also embraces the aims and objectives which kings and rulers achieve by holding grand courts, an association or organisation achieve by holding annual meetings and chanmber of commerce achieve by holding international fairs.
16. Hajj also satisfies the inquisition of anthropologists, archeologits, geologits, historians and geographers.
17. Most of Hajj’s sites are either prominent symbols of Allah or have attachement with the Messengers and Prophets which refresh the memory of the sacred traditions and remind of the events of Divine blessings and mercy attached with these signs.
In short, the Divine Law which the Holy Prophet brought with him is so comprehensive and practical that it covers all temporal and spiritual affairs. Its each and every word abounds with wisdom and reasons which is evident from the fact that the worldly and spiritual benefits and objctives of Islamic commands and worships are before the whole world and will continue coming to the fore untill the Doomsday.
There is in a Hadees (Prophetic saying) that the one who performs Hajj for the sake of Allah avoiding carnal desires and sins, becomes as free from sins as on the day when his mother gave birth to him. Briefly, the Haaji embarks on a new phase of his life which carries temporal as well as spiritual gains and successes. So Hajj is not only a pillar of Islamic faith but it also influences every aspect and sector of moral, social, economic, political and national life of the Muslims besides being a towering symbol of the position they enjoy in the comity of nations.
Q.4: What are the moral benefits of Hajj?
A. The Muslims who gather round the “Baitul Laah” (the House of Allah) reaching there from the four corners of the earth facing and braving the toils of journey and vagaries of the seasons meet with and become aware of one another’s condition and problems. This grand assembly not only infuses in them a spirit of joint cooperation and unity but also characterises them as the members of one nation, one race and one family. The Haaji is required to be the quintessence of virtue, peace, self-control and self-sacrifice during the Hajj days. He must eschew querrelling with and troubling others and even killing a louse (if it happens to find its way on one’s person or Ehraam) and ant. Even games of the land are unlawful for him. The Holy Qur-aan says: “Falaa Rafasa walaa Fusooqa walaa jidalaa Fil-Hajj” (there should be no expression of carnal desires before women nor any sin nor querrelling with anyone during Hajj days). How explicit and clear-cut this command is that there should be no expression of carnal desires directly or metaphorically. In the state of “Ehraam” lawful hobbies like games of the land are forbidden let alone sins and disobedience. Argument, altercation and scuffle that generally take place on such occasions are also forbidden even rebuking one’s own servant. This standard of inward and outward purification set by Islaam for worship is so lofty that it has not only impressed and won over the hearts of the believers but also the disbelievers.
OBLIGATORY, CONDITIONAL & ESSENTIAL ACTS OF HAJJ
Q.1: How many things,acts are compulsory for Hajj?
A. There are ten “Faraa-id” (obligatory,compulsory acts) in Hajj:
(1).”Ehraam”. It is a “Shart” (condition) for Hajj, (2) “Wuqoof-e-‘Arafah” (stay at ‘Arafaat), (3). “Tawaaf-e-Ziyarah” (“Tawaaf'[circumambulation of Ka’bah] of visit). One must perform at least four circuits out of seven circuits round the Ka’bah. These items (No.2 & 3) are considered to be obligatory acts. (4) Making intention for circumambulation, (5) Maintenance of serial order i.e. first to put on Ehraam then stay at ‘Arafaat and thereafter Tawaaf of visit, (6). Observance of every obligatory act on the appointed time i.e. to stay at ‘Arafaat during the time from meridian on the 9th Zilhij and before the dawn of the 10th of Zilhij and then to perform circuits round the Ka’bah. Its time begins after the stay at ‘Arafaat till one’s last age. (7) To stay within the limits of ‘Arafaat, (8) Circumambulation of Ka’bah within the prcincts of “Masjidul Haraam” (the grand mosque round the Ka’bah), (9) To perform circumambulation of Ka’bah at its appointed time and (10) To avoid sexual intercourse before “Wuqoof (stay at ‘Arafaat).
If any of these obligatory acts is left out, Hajj will not be valid.
Q.2: How many “Waajibaat” are there in Hajj?
A. The following are the “Waajibaat” (essential acts) of Hajj:
(1). Putting on “Ehraam” (seamless clothing) at “Meeqaat” (appointed spots,places for donning Ehraam), (2). “Sa’ee” (march between two hillocks i.e. “Safaa” and “Marwah”), (3). To start Sa’ee from Safaa, (4). Performance of Sa’ee on foot if one is able-bodied, (5). the one who stays at ‘Arafaat in the day should wait there till the sunset, (6). to observe Sa’ee after performing at least four circuits round the Ka’bah, (7). stay at ‘Arafaat should cover some part of night, (8). to proceed with Imaam on leaving ‘Arafaat, (9). Stay in “Muzdalifah”, (10). To offer Maghrib and ‘Ishaa prayers at the time of “Ishaa prayer in Muzdalifah, (11). To observe “Ramee” (throwing pebbles). On 10th Zilhij, pebbles are thrown on “Jamra-tul-‘Uqubah” only and on 11th and 12th Zilhij are thrown on all three “Jamrahs” (symbolic Satans), (12). To observe Ramee of Jamra-tul-‘Uqubah on first day before “Halaq” (shaving the head), (13).to observe each Ramee on its appointed day,-(14). “Halaq” (shaving the whole head) or “Taqseer” (cropping the hair), (15). To carry out Halaq or Taqseer during “Aieyaam-e-Nahr” (the days of sacrifice), (16). These acts be done on the land of “Haram” (holy Makkah), (17). The performer of “Qiraan” and “Tamattu” Hajj must sacrifice animal, (18). Animal be slaughtered on the land of Haram, (19). During Aieyaam-e-Nahr, before Halaq and after Ramee, (20). Most of circuits of Tawaaf-e-Ziyarah be performed during Aieyaam-e-Nahr, (21). Tawaaf be done outside the “Hateem” (a bow-like low wall near Ka’bah), (22). Having the Ka’bah on one’s left, (23).to perform Tawaaf on foot if one is able-bodied, (24).to be free from impurity and be in the state of “Wudu” (ablution), (25). To observe “Satre-e-Aurat” (covering from navel to knee) during Tawaaf, (26). To offer two Rak’at prayer after Tawaaf, (27). To maintain serial order in the observance of Ramee, Jimaar, sacrifice and Halaq and in the performance of Tawaaf, (28). Haaji who lives outside the “Meeqaat” must perform farewell Tawaaf, (29). To eschew sexual intercourse till the shaving of the head after Wuqoof-e-‘Arafah, and (30). To avoid the acts which are forbidden in the state of Ehraam like putting on sewn cloth(s) or covering the face or the head.
Q.3: What are the Sunun (Sunnat acts) of Hajj?
3 A. The following are the Sunnat acts of Hajj:
(1). “Tawaaf-ul-Qudoom” (an optional “Tawaaf” which pilgrims perform immediately after arriving in Makkah), (2). To commence Tawaaf from “Hajar-e-Aswad” (black stone embedded in the wall of Ka’bah), (3). To observe “Ramal” (brisk marching) in Tawaaf-ul-Qudoom or Tawaaf-ul-Fard, (4). To march quickly between two green spots during observance of “Sa’ee” (march between Safaa and Marwah), (5). Imaam is required to deliver sermon in Makkah on 7th Zilhij, (6). in ‘Arafaat on 9th and (7). in Minaa on 11th, (8).to proceed from Makkah to Minaa after Fajr prayer of 8th Zilhij so that five obligatory prayers could be offered there, (9). Spend the whole night of 9th Zilhij in Minaa, (10). to proceed from Minaa to Arafaat after the sunrise, (11).take bath for Wuqoof-e-‘Arafah, (12). To stay in Muzdalifa at night on return from ‘Arafaat, (13). Leave Muzdalifa for Minaa before the sunrise, (14). to spend the remaining two nights which follow the nights of 10th and 11th in Minaa and (15). “Ibtah” i.e. to dismount and halt even for a short while in the valley of Muhassab on way to Makkah from Minaa.
Q.4: How many conditions are there for Hajj’s being due?
A. There are eight conditions for Hajj’s being due. Hajj will not become “Fard” (obligatory) on one to perform unless these conditions are found:
(1). To be Muslim, (2). if one is the subject of “Daarul Harb” (non-Muslim country), he must know of Hajj’s being one of the pillars of Islaam, (3). to be mature. If a minor performs Hajj it will be “Nafil” Hajj not “Fard” one, (4). to be sane. Hajj is not incumbent on insane person, (5). to be free. Slave and girl-slave are not required to perform Hajj, (6). to be physically fit and sighted. Hajj is not due on a cripple, paralysed and an old who can not mount the riding-beast or conveyance himself, (7). to be in possession of sufficient provision for journey and riding-beast or conveyance. If he does not have his own conveyance then he should have sufficient money to meet the conveyance/travel expenses and (8). all the conditions are found in the months of Hajj.
Q.5: What are the conditions of performing Hajj?
A. The conditions which, if found all, bind one to perform Hajj by himself otherwise he is not bound to go himself for Hajj, but can send someone else to perform Hajj on his behalf are: (1).The way (on to Makkah) should be safe and secure i.e. not infested with robbers and gangsters, (2). if the holy Makkah is situated at a distance of three or more days’ journey (meaning normal walking on foot) from the residence of a woman who intends to perform Hajj then she must, irrespective of being young or old, accompany her husband or “Mahram” (those relatives to whom she can not be married like son, brother, father-in-law, son-in-law etc), (3).she should not be in “Iddat” (probationary period for a widow or divorcee), (4). He should not be in prison. If it is so because of some claim,due and he is able to pay off it then it is no excuse. But in case, the king,ruler withholds from proceeding for Hajj then it is an excuse in reality.
Q.6: How many conditions are there which make Hajj due?
A. There are nine conditions which, if found, make Hajj due otherwise not: (1). Islaam (to be Muslim), (2). Ehraam, (3). the due time of Hajj, (4). “Makaan” (appointed place,station) i.e. Masjidul Haraam for Tawaaf, ‘Arafaat and Muzdalifa for Wuqoof, Minaa for Ramee, Haram for sacrifice meaning each and every rite and ceremony of Hajj is to be observed at the place,station appointed for it, (5). Sense of distinction, (6) sanity. A child who does not possess sense of distinction and mad man who is bereft of sanity can not perform the rites for which “Niyat” (intention) is must like “Ehraam” or “Tawaaf. So somebody else should make intention on their behalf and as for the rites which do not need “Niyat” like Wuqoof-e-‘Arafah they can observe themselves, (7). fulfillment of obligatory act of Hajj unless there is any disability or excuse, (8). non-occurance of sexual intercourse after putting on Ehraam and prior to Wuqoof. If done, Hajj will be invalidated and (9). performance of Hajj in the same year one adopted Ehraam.
Q.7: How many conditions of performing obligatory Hajj are there?
A. There are nine conditions for one to perform “Hajj-e-Fard” (obligatory Hajj): (1). Islaam, (2). to remain adhered to the Islamic faith till death, (3). To be sane, (4). mature, (5). free, (6). to perform Hajj by oneself, if physically fit, (7). not to form “Niyat” of Nafil Hajj, (8).not to make intention of performing Hajj on someone else’s behalf and (9). Not to spoil it (one’s Hajj). For details, voluminous books on the subject or religious scholars may be consulted.
Q.8: How many modes of performing Hajj are there?
A. There are three kinds of Hajj: (1). If one performs Hajj only and does not join “Umrah” (lesser Hajj) with it, it is called “Ifraad”. The pilgrim who performs it is called “Mufarid”, (2). If one puts on Ehraam with the intention of ‘Umrah alone at “Meeqaat” and after having observed rites and ceremonies of ‘Umrah puts it off and redons it for the second time in Makkah for Hajj, it is called “Tamattu”. The pilgrim who performs it is called “Mutamata’a” and (3). If one adopts Ehraam with the intention of Hajj and ‘Umrah at his homeland during the Hajj time and performs Hajj and ‘Umrah in the same state of Ehraam, it is called “Qiraan”. This is the best kind,mode of Hajj. The pilgrim who performs it is called “Qaarin”.
Q.9: What is ‘Umrah?
A. The combination of the observance of Tawaaf of the House of Allah(Holy Ka’bah) and Sa’ee between Safaa and Marwah is called ‘Umrah (lesser Hajj). There is no time fixed for ‘Umrah. It can be performed any time round the year unlike Hajj.
Q.10: What is Ash-hur-e-Hajj?
A. The months of Shawwaal and Zee-qa’d and the first ten days of Zilhij are called “Ash-hur-e-Hajj”.
“EHRAAM” AND INJUNCTIONS THEREOF
Q.1: What should one do before adopting Ehraam?
A. One should, prior to putting on Ehraam, take bath washing oneself well. If can not then perform Wudu (ablution). Anoint the hair with fragrant oil and comb them. If possible, get the head shaved off thereby relieving oneself of taking care of the hair. Pare the finger-nails, get the beard trimmed as per the Shari’ah, remove the hair of armpits and pubes. Applying perfume to oneself is Sunnat. Divest oneself of sewn cloths and put on two new or washed and clean sheets of cloth preferrably white. One covering the upper half of the body and the other covering the lower half.
Reaching Meeqaat offer two Rak’at prayer with the intention of Ehraam reciting “Surah Al-Kaaferoon” in the first Rak’at after “Surah Al-Faateha” and Surah Al-Ikhlaas” in the second Rak’at and after completing the prayer form Niyat of Hajj or ‘Umrah as the case may be and then say loudly “Talbiyah” i.e. “Labbaiek”. This is Ehraam that brings the pilgrim under sanctions.
Q.2: Which things are unlawful in the state of Ehraam?
A. The following things,acts are unlawful in the state of Ehraam:
(1). Sexual intercourse or kissing or such carnal things, (2). lustful talks before women, (3). Vulgarity which is unlawful in normal course of life, becomes even worse in the state of Ehraam, (4). Querrel even with one’s own servant or subordinate, (5). Hunting or aiding it, (6). To break, cook, fry, sell, purchase or eat eggs or birds or to tease them or milk the wild animals, (7). To pare the finger-nails or strip off any hair of the body from head to toe. Cropping or shaving the beard is even more “Haraam” (unlawful) in the state of Ehraam, (8). To cover the face or head with a piece of cloth or to put/carry a bundle of cloths or bed on the head, (9). To don “Amaamah” (turban) or cap or wear “Burqa” (gown-like veil covering the body from head to toe) or gloves or socks that cover the ankle or to put on sewn cloth(s), (10). to apply perfume to the hair or body or cloth(s), (11). To wear the cloth(s) dyed with the sandal-wood colour or with any other fragrant colour if still giving off aroma, (12). To eat or to tie by the corner of stole or keep a pure perfume, cloves, cardamom, cinnamom, saffron etc. in any manner on one’s person, (13). To wash the head or beard with a fragrant substance or with such a thing that kills lice, (14). To apply hair-dye or to colour the hair with “Wasmah” (a kind of leaves that are used to dye the beard or head) and to apply black-dye is always “Haraam” (unlawful) in normal course of life and in the state of Ehraam such acts are even worse, (15). to set the hair with gum, (16). to apply olive-oil or sesame-oil, although it is odourless, to the body or the hair, (17). to shave off the head of someone even though he is not attired in Ehraam, (18). To kill a louse or throw it away or ask,signal somebody to kill it, (19). To wash cloths or place them in the sunlight to kill lice and (20). To apply any chemical like “Paarah” (poisonous substance) to the hair to kill lice or to cause killing of lice in any way.
Q.3: Which things are “Makrooh” in the state of Ehraam?
A. The following things,acts are “Makrooh” (undesirable) in the state of Ehraam: (1).To remove the dirt from the body or wash the hair or the body with odourless soap or oil-cake, (2). To comb the hair or ruffle the hair or scratch the head in such a way that hair or louse falls off, (3).to put coat or robe on the shoulders in wear-like style, (4). To put on cloth(s) or cover oneself with a sheet of cloth fumigated with some fragrance that is stih giving off aroma, (5). To smell fragrance deliberately although it may be a fragrant fruit or leave like lemon and mint, (6). to bind or cover the head or face with a strip of cloth or to cover the nose or any part of the face with a piece of cloth, (7). To enter inside “Ghilaaf-e-Ka’bah” (the blessed cover of the House of Allah in such a way that it touches one’s head or face, (8). To eat or drink some thing containing aromatic substance which has neither been cooked nor its fragrance suppressed, (9). To put on the unsewn cloth which is darned or patched, (10). To lie prone resting the face on a pillow. However, it is not “Makrooh” to place a pillow under one’s head or cheek, (11). To touch fragrant perfume. However, if it sticks to the hand then it is unlawful, (12). To tie an amulet,talisman round the arm or the neck even though it is wrapped-up in an unstitched piece of cloth, (13). To bandage the body unnecessarily. However, it is permissible to bandage a wound on any part of the body except the face and head, (14).to do one’s make-up. However, it is not Makrooh to see in the mirror, (18). To wrap oneself up in a sheet of cloth knotting its corners with each other provided that the head is not covered otherwise it is “Haraam”, (16). To knot the corners of “Taihband” (a sheet of cloth used as garment for the lower part of the body) and (17). To tie “Taihband” with a drawer-string,waist-band.
Q.4: Which things are permissible in the state of Ehraam?
A. The following things.acts are permissible in the state of Ehraam:
(1).To put coat,shirt or robe over oneself in such a way that the head and face are not covered, (2). To tie coat, shirt, robe or trouser round the waist or to put the corner of sheet inside the lower garment, (3). To tie a purse or belt or weapon round the waist, (4). To go under water even though the head disappears in the water. In this condition one can also take bath without removing dirt from the body, (5). To wash cloth(s). But it should not be meant for killing lice, (6). To brush the teeth with “Miswaak” or wear a ring or apply odourless antimony to the eyes, (7).to sit under the shade of something or to put up an umbrella to shelter oneself from rain or sunlight, (8).to remove the loose grinder or dislodged finger-nail or the hair, if falls, in the eye or to circumcise, (9).to have one’s vein opened to bleed without shaving off the hair (of any part of the body) or burst pustule or abscess, (10).to scratch the head or body in such a way that neither the hair falls nor louse, (11).to let the aroma of perfumes applied before adopting Ehraam remain, (12).to slaughter, cook or eat flesh of or milk a domesticated lawful animal or to break, fry or eat egg(s), (13).to catch fish for food or hunt an aquatic animal for medicine. It may be noted that hunting of wild animals or of aquatic ones for sport is unlawful and doing so in the state of Ehraam is even more “Haraam”, (14).to place one’s own or other’s hand on the head or nose, (15).to cover the nape or ear(s) with a piece of cloth or cloth touches the beard beneath the chin, (16).to carry a tray or bag full of material on the head, (17).to eat cooked food containing musk etc. even though it still gives off aroma or to eat such food item which is sprinkled with some fragrance after it is cooked but does not emit aroma, (18).to apply mustard-seed or coconut or gourd,pumpkin or lethuce oil, that is not scented, to the body or hair (head), (19).to put on the cloth which has been dyed with some aromatic substance but is odourless now. However, putting on saffron coloured cloth(s) is unlawful for man, (20).to argue or fight for the sake of Islamic faith. It is “Fard” and “Waajib” when needed, (21).to wear such a pair of shoe that does not cover the insteps of the foot, (22). To put an amulet,talisman wrapping up in an unsewn piece of cloth round the neck, (23).to touch such a fragrance that does not give off aroma at present like aloe, frankincense and sandal-wood or tie it by the corner of stole, (24).to hold “Nikaah” (to solemnise marriage), (25).to strip off grass grown in the outskirts of “Haram” (Holy Ka’bah) or cut down trees, (26).to kill dangerous and filthy animals like kite, crow, chameleon, lizard, bug, snake, scorpion, mosquito, flea, fly etc. and (27).to eat the flesh of such an animal that was hunted by a “Ghair-Mahram” (the one to whom a woman can be married) and no “Mahram” (the close relatives to whom a woman can not be married) helped him in it in whatsoever way provided that the animal was neither of “Haram” nor was slaughtered in the “Haram”.
Q.5: Do these injunctions apply to men and women equally or not?
A. These injunctions are equally applicable to men and women. However, somethings are permissible for women: (1). To cover the head. It is “Fard” (obligatory) for prayer and to hide from “Naa-Mahram” (one other than a close relative)’s eyes. So carrying a bundle on the head is permissible, (2).to set the hair with gum, (3). to bind a strip of cloth round the head even to tie an amulet,talisman round the arm or put round the neck even though it is sewn up in a piece of cloth, (4).to enter inside the “Ghilaaf-e-Ka’bah” (the blessed cover of the House of Allah) in such a way that it touches,covers the head with the face uncovered, (5).to wear gloves, socks and sewn cloth(s), (6).women should not utter “Labbaiek” so loudly that “Naa-Mahram” may hear her voice. However, it is must for all (irrespective of man and woman) to recite (Quranic chapter(s),verses and “Labbaiek” etc: so audibly that one could hear his/her own voice.
NOTE: Covering the face in the state of Ehraam is also unlawful for woman. So she should use a fan etc. as cover to hide her face from Naa-Mahram’s eyes. But it should not touch the face.
Q.6: What injunction is there about unintentional occurance of such things that are impermissible in the state of Ehraam?
A. There is no sin if something,act that is impermissible and unlawful is done in the state of Ehraam due to any excuse or inattention,forgetfulness. However, the penality prescribed for such impermissible thing,act will be due whether it is done intentionally or unintentionally under duress or during sleep, knowingly or unknowingly, in ignorance, in consciousness or unconsciousness.
PLACES & RELIGIOUS TERMS OF HAJJ
1. “EHRAAM”: This is an unsewn clothing without which a pilgrim can not cross “Meeqaat”. It is composed of two sheets, preferably of white and new cloth otherwise old clean cloth – one to be used to cover the upper body and the other to wrap round the waist (Tahband). This is, in a way, a dress to present oneself in the Most Exalted Court of Allah Almighty – a clean, simple, seamless and unostentatious clothing.
2. “MEEQAAT”: The places, spots (boundary lines) which one should not cross to reach Holy Ka’bah without adopting Ehraam even though one goes there for business or some other errand.
3. “TALBIYAH”: It means to utter “Labbaiek” i.e. Labbaiek Al-Laahumma Labbaiek. Labbaieka Laa Shareeka Laka Labbaiek. Innal Hamda Wane’mata Laka wal Mulk. Laa Shareeka Lak”. Utterance of Labbaiek once is must for Ehraam and Niyat (intention) is condition for it.
4. “HARAM-E-KA’BAH”: The vast area around the holy Makkah having boundary lines on all sides. This include the whole Makkah (city), Minaa and Muzdalifa with the exclusion of’ Arafaat. It is Haraam (unlawful) to hurt the beasts even the wild pigeon(s) within the limits of Haram-e-Ka’bah and even to uproot the grass of the holy land is unlawful.
5. “HILL”: The land from the bondary line of Haram upto Meeqaat is called “Hill”.
6. “TAWAAF”: Making circuit of the holy Ka’bah remaining within the precincts of “Masjidul Haraam” (the grand mosque round the Ka’bah) in a specified manner is called Tawaaf.
7. “MATAAF”: The Masjidul Haraam is a vast circular compound that has numerous verandahs and passages on its edges with the holy Ka’bah situated in centre. There is a circle round the Ka’bah which is called “Mataaf’ (the place of performing circum-abulation).
8.”RUKN”: The corner of the House of Allah (Khaana-e-Ka’bah) where two walls of it meet is called angle. The Khaana-e-Ka’bah has four corners:
a. Rukn-e-Aswad: This corner is situated in the south-east direction and “Hajar-e-Aswad” (the holy black-stone) is embedded in this wall high (from the ground).
b. Rukn-e-‘Iraaqee: This corner is situated in the north-east. The holy door of the Ka’bah is installed in the eastern wall, located between these two corners, very (high from the ground).
c. Rukn-e-Shaamee: It is situated in the northwest direction. If the pilgrim stands facing Hajar-e-Aswad, he will face “Baitul Muqaddas” (Jerusalem).
d. Rukn -e-Yamaanee: It is located in the west-south.
9. “MULTAZIM”: It is that portion of the eastern wall which is spread from Rukn-e-Aswad to the holy door of the Ka’bah. After having performed Tawaaf the pilgrims offer prayer and make “Du’aa” (supplication) at “Maqaam-e-Ibraaheem” (the station of Prophet Abraham) and then kiss, embrace and stretch out their hands high on this wall (Multazim).
10. MEEZAAB-E-RAHMAT: It is “Parnaalah” made of gold (a golden outlet to drain rain-water) fixed on the roof of holy Ka’bah resting on the northern wall which is situated between Rukne-e-‘Iraaqee and Rukn-e-Shaamee.
11. HATEEM: A portion of land adjacent to the same nothern wall which is surrounded by a low curvy (bow-like) wall having passages on both sides.
12. MUSTAJAAR: It is that part of the western wall situated between Rukne-e-Yamaanee and Rukn-e-Shaamee which is opposite the Multazim.
13. MUSTAJAAB: The southern wall situated between Rukne-e-Yamaanee and Rukn-e-Aswad where seventy thousand Angels are posted to say “Aameen” on the supplications (Du’aa) of the pilgrims. That’s why it is called “Mustajaab” (the spot where supplications are answered).
14 IZTIBAA7IDTIBAA: It denotes the act of placing (both ends of) sheet on the left shoulder passing under the right arm-pit before performing Tawaaf. Thus keeping the right shoulder bare.
15. RAML: To walk briskly with short steps moving the shoulders with the chest out (indicative of strength and bravery) in the first three circuits of Tawaaf. Neither to jump nor run in the process.
16. ISTILAAM: To kiss Hajar-e-Aswad placing the palms of both hands on it with the face between them, if possible, otherwise touch the hands or stick with it and kiss them/that or give it a flying kiss.
17. HAJAR-E-ASWAD: It is a black stone which serves as a point for the pilgrims to begin from and end at it their Tawaaf of the House of Allah. There is in Hadees that Hajarul Aswad was whiter than milk when sent down from heavens. It were the faults (sins) of mankind which blackened it.
18. MAQAAM-E-IBRAAHEEM: There is a stone placed in glass case before the door of holy Ka’bah which has the imprints of the feet of Prophet Abraham who rest his feet on it while constructing the holy Ka’bah. Allah Almighty has counted “Maqaam-e-Ibraaheem in “Aayaat-e-Baieynaat” (cogent arguments, categorical proof(s) of the Divinity).
19. QUBBAH ZAMZAM SHAREEF: This “Qubbah” (dome) is situated in the south from Maqaam-e-Ibraaheem within the precincts of the grand mosque which has the well of Zamzam.
20. BAABUS SAFAA: One of the southern gates of the grand mosque which leads to Safaa hill.
21. SAFAA: It is situated in the south of holy Ka’bah. There was a hill in the ancient time but now there exists only a trace of it. A long verandah has been constructed here facing the Qiblah which has stairs to get on it.
22. MARWAH: This is other hill which is situated in the east of Safaa having just a trace of hill. There is also a verandah facing the Qiblah with stairs. There is a market on the right hand (from Safaa to Marwah) and on the left is the precincts of Masjidul Haraam (grand mosque).
23. MEELAIEN-E-AKHDARAIEN: The two green spots (between Safaa and Marwah) where green tube-lights remain on round the clock.
24. MAS’AA: The distance between these two green spots which is covered by marching quickly without running and hurting other pilgrims.
25. SA’EE: Marching from Safee to Marwah and Marwah to Safaa and marching quickly between Meelaien-e-Akhdaraien is called Sa’ee.
26. HALQ: To get the head shaved off. Doing so is a commendable act.
27. TAQSEER: To get the hair (of the head) cropped. Doing so is permissible.
28. WUQOOF-E-‘ARAFAH: Staying in ‘Arafaat on 9th Zilhij and to busy oneself in Zikr, Labbaiek, Du’aa, Durood Shareef, Istighfaar and Kalimah-e-Tauheed (remembrance of Allah, Talbeeh, supplication, invocation of Allah’s blessings on the Holy Prophet, seeking forgiveness of Allah and Code of Evidence). And particularly to devote oneself to Du’aa after having offered Zuhr and Asr prayers till the sunset, is called Wuqoof-e-‘Arafah.
29. MAUQIF: The staying place in ‘Arafaat for which there is an injunction that the pilgrims should busy themselves in Zikr and Du’aa in standing posture here after offering prayer till the sunset.
30. BATN-E-‘ARNAH: It is one of the Haram’s rivulets in ‘Arafaat which is located in the west of Namrah mosque (i.e. towards the holy Ka’bah). To stay here is impermissible. If any pilgrim halts or stay here, his/her Hajj will not be in order.
31. MASJID-E-NAMRAH: It is a big mosque situated at the corner of ‘Arafaat ground. If its western wall falls, it will fall in Barn.
32. JABAL-E-RAHMAT: It is one of the hills of ‘Arafaat which is about 300 ft. high from the ground and 3000 ft. high from the sea-level. It is also called Mauqaf-e-‘Azam. The Mauqaf (staying place) of the Holy Prophet is situated near it which is tiled with black stones.
33. MUZDALIFAH: It is a large field between ‘Arafaat and Minaa which is situated at a distance of nearly three miles from ‘Arafaat and Minaa is about at the same distance from it (Muzdalifah). There is in a narrative that Prophet Adam and Eve met in Muzdalifah after Prophet Adam’s supplication was answered in ‘Arafaat.
34. MAAZINAIEN: It is a narrow passage between the hills of ‘Arafaat and Muzdalifah. The Holy Prophet had adopted this way to reach Muzdalifah from ‘Arafaat.
35. MASH’AR-E-HARAAM: It is the name of that particular place which is situated between the two hills of Muzdalifah. The Muzdalifah as a whole is also called Mash’ar-e-Haraam. There was a dome at the Wuqoof (staying place) of the Holy Prophet in Muzdalifah but now a mosque has been constructed here which is called Masjid-e- Mash’ar-ul-Haraam. Mash’ar-e-Haraam is also called Quzah.
36. WAADI-E-MUHASSAR: It is the very place where elephants of “As-haabil Feil” (the men of elephants) had refused to rush the holy Ka’bah and were perished.
37. MINAA: It is a vast field situated at the foot of hills. The pilgrims arrive at here from Muzdalifah and observe “Ramee Jimaar” and sacrifice animal(s).
38. MASJID-E-KHEEF: It is the big and famous monsque of Minaa. “Kheef’ means valley. There is in a narrative that seventy Prophets are taking rest (buried) here. This moque has a eight-faceted dome where, as reported in narratives, many Prophets offered prayers. The tent of the Holy Prophet was also pitched here.
39. RAMEE: Throwing pebbles against “Jimaars” (three pillars symbolising Satans) erected in Minaa.
40. JIMAAR: The three stone-pillars symbolising Satans set up in Minaa are called “Jimaar”. The first one is called “Jamratul Oolaa” the second as “Jamratul Wustaa” and the third one is called “Jamratul Uqbah”. The pilgrims will find Jamratul Uqubah first on way to Minaa from holy Makkah.
PLACES & RELIGIOUS TERMS OF HAJJ
Q. 1: Which places,sites in and around holy Makkah are visitable?
A. The following are the visitable places,sites although these sacred places are no more in their pristine form yet the believers should visit them to earn blessings and graces gratis and make Du’aa for themselves and for their dear and near ones.
1.JANNATUL MAALAA:
It is the famous graveyard of holy Makkah which is situated at a distance of about one mile from Masjidul Haraam (the holy Ka’bah) on way to Minaa. The hallowed graveyard is superior to all graveyards under the Sun except for “Jannatul Baqee” (the sacred graveyard of holy Madinah). Some companions and many saints and savants are taking rest (buried) here. Now this graveyard is divided by a road passing through it. The one half located towards the holy Makkah is new (newly expanded) portion of it and the other which is situated towards Minaa is old one. The sacred grave of Hadart Beebee Khudaijah (may Allah be pleased with her) is in the old portion.
2. MAKAAN-E-KHADIJATUL KUBRAA:
The Holy Prophet stayed in this house untill his migration to the holy Madinah. His dear daughter Hadrat Faatemah (may Allah be pleased with her) was born here.
3. MAULUD SHAREEF:
The Holy Prophet was born in this sacred house which is situated in “Shaabe ‘Alee”. Now there is a library at this place.
4. MAKAAN-E-SIDDIQUE AKBAR:
The Holy Prophet visited this house a number of times. He proceeded to “Ghaar-e-Saur” (the Saur cave) for migration from this house. Now a mosque namely “Masjid-e-Abu Bakr” has been constructed at this site.
5. DAAR-E-ARQAM:
It was the preaching spot of the Holy Prophet. Hadrat ‘Umar Farooque (may Allah be pleased with him) had embraced Islaam here. This place is located in front of the first of the doors of Haram constructed to the side of Safaa. The word “Daar-e-Arqam” is inscribed on the arch of this door.
6. GHAAR-E-SAUR:
This cave is located in the mountain of Saur nearly three miles away from the holy Makkah at the height of about 1 to 1-1/2 miles. Now there are steps to climb the mountain. The Holy Prophet had stayed in this cave for three days and nights when he set off on migration from holy Makkah to the sacred Madinah.
7. GHAAR-E-HIRAA:
This cave is situated on “Jabal-e-Noor” (the hill of light) not at a great height. It is 15 ft. in length and 10 ft. in width. It is the very cave where the Holy Prophet had received first “Vahee” (revelation). Located near it is a pond made by Turks. This cave faces the Qiblah.
8. GHAAR-E-MURSALAAT:
This cave is situated near Masjid-e-Kheef. The pilgrims will find it on their right side on way to ‘Arafaat. Surah Mursalaat was revealed to the Holy Prophet here. This cave is reported to have the imprints of the head of the Holy Prophet.
In addition to the afore-mentioned holy places, sites there are some other places in and around the sacred Makkah which the pilgrims should also visit:
Masjid-e-Hamzah, Masjid-e-Jinn, Masjid-e-Shajrah, Masjid-e-Khaalid, Masjid-e-Sauqul Laiel, Masjid-e-Ijaabat, Masjid-e-Jabal-e-Abu Qubees, Masjid-e-Aieshah, Masjid-e-Kauser, Masjid-e-Bilaal, Masjid-e-‘Aqabah, Masjid-e-Ji’irraana, Masjid-e-Nahar, Masjidul Kabsh or Manhar-e-Ibraaheem, Masjid Shaqqul Qamar etc.
Q.2: Which places, sites are visitable in holy Madinah?
A. The holy shrine of the Holy Prophet and every nook and cranny of Masjidun Nabee particularly the old portion of the mosque are visitable. Pulpit of the Holy Prophet, “Riyaad (Riyaaz)ul Jannah” (the heaven garden) situated between the pulpit and “Hujrah” (chamber,room) of the Holy Prophet and pillars of the mosque are the sacred places to have oneself blessed with.
Jannatul Baqee’: It is the famous and big graveyard of holy Madinah where some 10,000 companions of the Holy Prophet and innumerable successors to the Prophet’s companions, successors to the companions’ successors, saints, savants, posterity of the Holy Prophet which include Hadrat Saiey-yidinaa Imaam Hasan Mujtabaa, Imaam Zainul Aabideen, Imaam Muhammad Baqar and Imaam Ja’far Saadique (may Allah be pleased with them all) are taking rest (buried) here. But alas! The shrines of all these venerable personages have been demolished leaving no traces of them.
Masjid-e-Qubaa: Offering two Rak’at prayer in this mosque earns a believer the reward equal to that of an ‘Umrah’s. It is proved by authentic traditions that the Holy Prophet used to visit this mosque every week. Sometimes he walked it on foot and sometimes rode a riding-beast.
Masjidul Qibla-taien: The change of Qiblah (the direction in which prayer is offered) towards the holy Ka’bah was commanded in this mosque during prayer. The Holy Prophet was leading prayer and had completed two Rak’ats in the direction of Baitul Muqaddas (Jerusalem) when the command of Allah for the change of Qiblah descended. The Holy Prophet immediately changed his direction towards the holy Ka’bah (from Baitul Muqaddas) and completed the prayer offering the remaining two Rak’ats in the direction of Ka’bah. It has two “Mehraab” (arches) one in the direction of Baitul Muqaddas and the other towards the sacred Ka’bah. Besides these mosques there are some other mosques of historical significance like Masjid-e-Kabeer, Masjid-e-Jumu’ah, Masjid-e-Shams, Masjid-e-Banee Quraizah, Masjid-e-Ibraaheem, Masjid-e-Zafar, Masjidul Ijaabat, Masjid-e-Fatah, Masjid-e-Banee Haraam, Masjid-e-Zubaab etc.
Shuhudaa-e-Uhud: The Holy Prophet used to visit the graves of the martyrs of the battle of Uhud at the beginning of every year. Saiey-yidul Shuhudaa Hadrat Hamzah (may Allah be pleased with him) is taking rest (buried) here.
The wells of Madinah: The Holy Prophet graced some wells by either performing ablution with its water or drinking its water or putting his blessed saliva in it. Thus these wells i.e. Beer-e-Arees, Beer-e-‘Urs, Beer-e-Budaa’ah, Beer-e-Haa, Beer-e-Romah, Beer-e-Ihaab, Beer-e-Anas bin Maalik, Beer-e-Bussah, Beer-e-‘Ahain etc. are attributed to the Holy Prophet. Some of them are extant and some extinct.
MODE OF PERFORMING HAJJ & ‘UMRAH
Q. 1: What is the mode of performing Hajj and ‘Umrah?
A. The following is the mode and are etiquettes of performing Hajj and ‘Umrah:
1. At the time of departure the intending pilgrim should see his family members, relatives and friends and request them to forgive him if he ever oppressed or offended them intentionally or unintentionally and also seek Du’aa. He should also entrust the welfare and security of his children, family members, and property to Allah Almighty thereby to earn blessings for himself and for his family as well.
2. Reaching “Meeqaat” he should offer two Rak’at prayer with the intention of “Ehraam” and after “Salaam” (completing the prayer) form “Niyat” of, expressing the word of Hajj or ‘Umrah as the case may be and then utter “Labbaiek” (Talbeeh). In “Qiraan” he should say “Labbaieka Bil ‘Umrati wal-Hajj”, in “Tamattu” say “Labbaieka Bil ‘Umrah and in “Ifraad” say “Labbaieka Bil Hajj”.
3. He must eschew all those things,acts which are forbidden or Makrooh (odious) in the state of Ehraam otherwise the penalty prescribed by the Shari’ah will become due whether it is done (or happens) deliberately or by mistake or under duress or during sleep.
4. Reaching within the premises of the grand mosque
round the Ka’bah, he should, at the first glance of holy Ka’bah, make Du’aa with all heart and proceed to “Baabus Salaam” praising and glorifying Allah Almighty and the Holy Prophet. He should kiss it and entering into “Mutaaf’ immediately busy himself in performing “Tawaaf’ provided that the congregational prayer is not being held at the moment or the time of “Witr” or “Sunnat-e-Muakkadah” is not running out.
5. He should do “Iztibaa” before the start of/joining congregational prayer and stand towards “Rukn-e-Yamaanee” near “Hajar-e-Aswad” (the black-stone) facing the holy Ka’bah in such a manner as to have the whole Hajar-e-Aswad on his right.
6. Then he should form Niyat of Tawaaf and walk a little towards his right, with the face remaining towards the Ka’bah, so as to come in front of Hajar-e-Aswad and then he should, raising his hands upto the ears with the palms facing Hajar-e-Aswad, say “Bismil Laahi wal-Hamdu Lillaahi, wal Laahu Akbaru Wassalaatu Wassalaamu ‘ Alaa Rasoolil Laah”.
7. Kiss the Hajar-e-Aswad, if possible, otherwise point the hands towards it and kiss them and advance towards the holy Ka’bah reciting “Al-Laahumma Eimaanam bika wat Tibaa’al-Lisunnati Nabiyeeka Sallal Laahu ‘Alaiehi wa Sallam”.
8. Having passed the Hajar-e-Aswad he should begin Tawaaf keeping the sacred Ka’bah on his left in the style of “Ramal”.
9. While passing the “Multazim”, “Rukn-e-‘Iraaquee”, “Meezaab-e-Rahmat” and “Rukn-e-Shaamee” (during the performance of Tawaaf) he should recite particular Du’aa prescribed for each spot,occasion. However, invocation of Allah’s blessings on the Holy Prophet (recitation of Durood Shareef) on all the spots,occasions is much better than praying for oneself.
10. When he reaches “Rukn-e-Yamaanee” he should touch it as a token of respet and can also kiss if wishes. But pointing of hands towards it and kissing them is not permitted.
11. On arriving at the spot of “Mustajaab” (from Rukn-e-Yamaanee) he should make Du’aa or recite Durood Shareef which will earn him great blessings.
12. Du’aa and Durood Shareef should not be recited very loudly but in a low pitch. Not too low to be heard by himself.
13. On reaching the Hajar-e-Aswad again, his one round of Ka’bah is complete. He should perform seven circuits round the holy Ka’bah in the same way. However, “Ramal” has to be observed in the first three circuits and in the remaining four ones he has to walk with the normal pace.
14. After completing Tawaaf (performance of seven circuits round the Ka’bah) he should kiss the Hajar-e-Aswad and observe “Istilaam”.
15. He should offer two Rak’at prayer (that is Waajib) at “Maqaam-e-Ibraaheem”. If it is odious time let it pass and then offer the prayer and also make Du’aa.
16. Go to “Multazim” and embrace it near “Aswad”.
17. Then he should go to “Zamzam” well and drink its consecrated water in three breaths to his fill facing the Ka’bah and also pour over himself. Make Du’aa as it is accepted this time.
18. Proceed to observe “Sa’ee” now or after some rest. For the purpose, he should first kiss the Hajar-e-Aswad then proceed to “Safaa” through “Baabus Safaa” praising Allah Almighty and making Du’aa. When he reaches such a height, while getting on the stair, that the holy Ka’bah looks, he should turn towards it and busy himself in praising, glorifying and remembering Allah, making Du’aa and reciting Durood Shareef for quite a long time.
19. Then proceed to “Marwah”. Reaching the first “Meel” (the spot where green tube-lights are on), he should march briskly upto (beyond) the second “Meel” and then reach the Marwah with the normal walk. He should make Du’aa here facing the Ka’bah.
20. And then he should go to Safaa similarly and keep running to and fro till the seventh perambulation ending at Marwah.
NOTE: The performance of the above-mentioned rites and ceremonies i.e. Tawaaf and Sa’ee is ‘Umrah. The Qaarin and Mufarrid who intended for Ifraad should stay in holy Makkah in the state of Ehraam uttering “Labbaiek”. But he who intended for Tamattu or for ‘Umrah alone should give up “Labbaiek” immediately after kissing the Hajar-e-Aswad at the outset of first round of Tawaaf. After completing Tawaaf and Sa’ee the pilgrim should get his head shaved off or the hair cropped and then take off Ehraam. He must wait in holy Makkah for 18th Zilhij to proceed Minaa.
21. The pilgrim who is not in Ehraam should adopt Ehraam on “Yaumut Tarvi-yah” (8th of Zilhij is called by this name) and should depart for Minaa at dawn. He should walk Minaa, if possible, to be easy to reach the destination and also to earn great reward.
22. He should stay at night in Minaa and offer five obligatory prayers i.e. from Zuhr (of 8th Zilhij) to Fajr (of 9th Zilhij) in Masjid-e-Kheef. He should, if possible, spend the night of ‘Arafah awake worshiping and remembering Allah.
23. Proceed to ‘Arafaat at dawn after having offered Fajr prayer at Mustahab (desirable) time remembering Allah and reciting Durood Shareef. He should utter “Labbaiek” extensively.
24. Stay (in ‘Arafaat) near “Jabal-e-Rahmat” or where-ever he finds space and spend most of his time till noon in weeping (repenting one’s sins and begging forgiveness of Allah) giving alms, remembering Allah and uttering Labbaiek.
25. The pilgrim should reach Masjid-e-Namrah soon after the noon is over and proceed to “Mauqif’ immediately after offering prayer which is the especial spot of the descent of Divine mercy and blessings. He should busy himself in Zikr and Du’aa standing or sitting. He should pray to Allah Almighty raising his hands above the head with the palms facing the heavens with full concentration potently hoping absolution and also busy himself in praising and remembering Allah, Takbeer, Labbaiek, Du’aa and seeking forgiveness. This Wuqoof is the soul of and foremost pillar of Hajj.
26. Proceed, after making sure that the sun has set, to Muzdalifah remembering Allah, reciting Durood Shareef, making Du’aa and uttering Labbaiek and stay where-ever he finds space.
27. Arriving at Muzdalifah, he should offer Maghrib prayer during the time of ‘Ishaa. After “Salaam” (completion of prayer) he should offer “Ishaa prayer instantaneously and thereafter offer Sunnat and Witr prayers of Maghrib and ‘Ishaa. The pilgrim should try his utmost to offer Maghrib prayer under the leadership of Imaam.
28. He should spend the remaining part of the night in remembering Allah, uttering Labbaiek and reciting Durood Shareef. If not possible, then he should sleep after performing “Wudu” (ablution) and get up in the early dawn. After relieving himself he should offer Fajr prayer in the early time.
29. When there is left the time equal to what is spent in offering two Rak’at prayer, he should proceed to Minaa and pick up seven pebbles from a clean place here and wash them thrice. It is better if he takes up peblles for all the three days.
30. Reaching Minaa, he should first of all observe “Ramee” at “Jamratul Uqubah” and return immediately after finishing it.
31. Now the pilgrim should sacrifice animal which is an expression of gratitude to Allah Almighty for enabling him to perform Hajj. Like the Eidul Adha’s sacrificial animal, the conditions of age and physical fitness of animal is the same for the animal to be sacrified on this occasion.
32. After the sacrifice of animal he should observe “Halq” (get his head shaved off) in sitting position facing the Qiblah. Woman should get her hair trimmed about a segment of her finger.
33. Bury the shaved-off or trimmed hair. The pilgrim should neither pare his nails nor get his beard trimmed on this occasion before Halq or Taqseer.
34. Now all that which was forbidden (Haraam) in the state of Ehraam is “Halaal” (permitted) except for somethings concerning woman.
35. It is very rewarding for the pilgrim to perform obligatory Tawaaf of the holy Ka’bah on 10th Zilhij as per the prescribed rules but Iztibaa’ is not to be observed.
36. If he can not perform Tawaaf on 10th then he should do it on 11th or 12th. Deferring it beyond 12th Zilhij without any valid excuse will make him liable to sacrifice an animal as penality. But in case a female pilgrim has menstruation, she should perform Tawaaf after becoming free from it.
37. After Tawaaf offer two Rak’at prayer necessarily. Hajj is complete now as this Tawaaf is the second pillar of Hajj.
38. It is Sunnat to spend 10th, 11th and 12th nights (of Zilhij) in Minaa.
39. The pilgrim should again go for Ramee on 11th after Zuhr prayer. He should throw pebbles first against “Jamratul Oolaa and then against Jamratul Wustaa. After Ramee he should make Du’aa and do Istighfaar (seek forgiveness of Allah) heart and soul and thereafter throw pebbles against Jamratul Uqubah. He should not stay here but return immediately after Ramee making Du’aa.
40. Observe Ramee on 12th against all the three Jimaars after Zawaal (decline of the sun) on the same style and leave the spot after Ramee before the sunset for holy Makkah. And when the pilgrim intends to leave for his homeland/home country he should perform Tawaaf-e-Wadaa (farewell circumambulaion of the holy Ka’bah) as his last act. Ramal, Saee and Iztibaa are not observed in this Tawaaf. After performance of Tawaaf he should offer two Rak’at prayer at Maqaam-e-Ibraaheem and then proceed to the well of Zamzam where he should drink the consecrated water and also pour over his body. Thereafter he should kiss the door of the holy Ka’bah and step out of the “Haram” backward (having the face towards the Ka’bah) as a mark of respect.
THE EMINENCE OF HOLY MAKKAH & MADINAH
Q.1: Please explain the eminence of holy Makkah and Ka’bah?
A. The holy Makkah is, indeed, the annals of social and religious evolution of mankind. It became a preaching centre of a particular family during the Prophethood of Abraham and during the Prophethood of Ishmael it was a settlement of some tents and huts and then it gradually developed into a religious town of Arabia. After the advent of Holy Prophet (Saiey-yidinaa Muhammad [may Allah’s choicest blessings & peace be upon him]) it became the bastion of Muslim world. There is in the holy Qur-aan that the whole of Haram alongwith miles of outlying territory on all its sides has been made “Marja’-o-Maaman” (asylum,haven) for all Muslims of the world. Hundreds of thousands of Muslims visit Ka’batul Laah” (the House of God) and perform ‘Umrah all the year round. Jut imagine the multitude of the believers hailing from every nook and cranny that throngs it every year for Hajj. This practice is not just decades’ old but is incessantly going on since the time of Prophet Abraham (i.e. for about four milleniums). The Kabah’s being “Maaman” (safe and secure haven) and protected from every type of mischief and evil does not embrace only the structure of Ka’bah or the grand mosque round it but also includes the outlying territory on all its sides where even hunting is forbidden under the Command of Islaam what to speak of killing a humabeing. Even during the days of ignorance i.e. before the advent of Islaam, the Haram used to be a safe and secure haven where during the reigns of infidels and polytheists the hardened crimals would also succeed in taking refuge under the walls of Ka’bah after committing heinous crimes. One of the “Adiyah” (supplications) made by Prophet Abraham while constructing the holy Ka’bah was: “O’Allah! Make Makkah city a place of peace and security.” The peace and security in Haram (holy Ka’bah), Makkah city and in its adjoining areas has no parallel. Neither robberies take place nor caravans are looted and nor people murdered but instead if a murderer enters into Haram and takes refuge, he can not be killed there. Even the polytheist Arabs maintained such sanctity of the holy Ka’bah and Makkah.
The other Du’aa of Prophet Abraham was that the inhabitants of Makkah keep getting fruits and vegetables and in fact it is so. Plenty of fresh fruits, vegetables and dry fruits are available there notwithstanding the fact that the soil of Makkah is either hard-sandy or hard-stony and it also receives little rains. Besides, the Makkans are unaware of (if not then are novice in) agriculture and horticulture. In brief, the holy Makkah and Ka’bah have been the sacred and worship places of Arabs since the ancient times. It was first constructed by Prophet Adam and after its demolition Prophet Abraham and Prophet Ishmael constructed it anew.
The Holy Qur-aan terms the Ka’bah first “Ma’bad” (place of worship) which reflects that the Ka’bah is more ancient than “Baitul Muqaddas”. “Bakkah” is the other name of Makkah. This city is the fount of spiritual and mundane and religious and worldly
blessings and benefits for believers. The eminence, sanctity and superiority of this holy city and holy house have been touched upon by the Holy Qur-aan and Prophetic sayings at places and under different titles. The Holy Prophet said: “this Ummat will remain in good so long as it upholds the sanctity of Haram and when people will abandone it they will perish.” This is the very city that has the honour of being the birthplace and homeland of the “mercy” for all the worlds (the Holy Prophet). The Islaam sprang from here and it was the first centre of Islamic teachings. The effulgence of the verses of “Baiey-naat” enlightened and illumined the breasts of the believers here. This is the very city where a Governor of Christian empire and ruler of Yemen – Abraha who rushed the holy Makkah to demlish the sacred Ka’bah was himself annihilated alongwith his army. It so happened that swarm of birds suddenly appeared from the sea-side holding pebbles in their beaks and claws which they rained on Abraha’s army. As the pebble hit a soldier it would pierce through his body and his limbs would begin to rot instantaneously. Thus all soldiers were annihilated. Being perturbed and panicked by the catastrophe, Abraha fled the scene and died in Yemen immediately after reaching there. There is in narratives that Abraha ordered his army that also included elephants, a strange animal for the Arabs, to advance towards the Makkah but the elephants even that one on which Abraha was himself saddled refused to move forward despite the fact the elephant driver scolded and hit him with the mace repeatedly. Strangely the animal would march in the direction of Yemen when it was urged to. In the meanwhile, the birds blitzed and annihilated them.
This incident further enhanced the eminence and greatness of the holy Ka’bah and Makkah.
Q.2: What is the eminence of holy Madinah A. The eminence of holy Madinah is:
1. That the hallowed tomb of the Holy Prophet is there which every Muslim yearns to visit.
2. That it is being guarded by the Angels. Neither Dajjaal can enter into it nor can plague invade it.
3. It is superior to all settlements in term of Divine blessings and favours.
4. It cleans and purifies people as blacksmith’s furnance removes dross from iron.
5. Whoever deceives inhabitants of Madinah will dissolve like salt in water i.e. ruin.
6. Whoever intimidates inhabitants of Madinah will himself be overtaken by fear.
7. Whoever oppresses or intimidates inhabitants of Madinah will himself fall in with horror and will face the curse of Allah, of His Angels and of all mankind. Besides, neither his “Fard” will be accepted nor Nafil.
8. It is the place which Allah Almighty Himself chose for His beloved Prophet to migrate to.
9. Whoever faces the hardships (if any) in Madinah with patience the Holy Prophet will intercede for him on the Doomsday.
10. Whoever dies in Madinah will be entitled to the Holy Prophet’s Shafaa’at (intercession) and will be forgiven.
11. The Holy Prophet prayed for Madinah thus:
a. O’Allah! Bless our dates for us.
b. O’Allah! Bless our “Sa’a” and “Mud” (two measures of weight).
c. O’Allah! Send down Your blessings and favours in our Madinah.
d. O’Allah! Undoubtedly, Abraham is Your servant, Your friend and Your Prophet and undoubtedly, I am Your servant and Your Prophet. He prayed to You for Makkah and I pray to You for Madinah. Bless Madinah as You did bless the Makkah but even equally more (i.e. doubly bless it).
e. O’Allah! Make Madinah a favourite place for us as is Makkah dear to us but even more than it, correct the ecological condition of Madinah for us, bless its “Sa’a” and “Mud” and drive out fever from here to Hajafah. (This Du’aa was made by the Holy Prophet when his companions (after migration to Madinah) did not find its climate suitable as it was then the home of endimics and plagues. That’s why it was called “Yasrab” (the settlement of uncongenial/unsuitable climate). After migration of the Holy Prophet to this place it was no more “Yasrab” but “Taibah” (pure, clean).
Q.3: What are the excellences of visiting the hallowed Mausoleum of the Holy Prophet?
A. It is really the great kind and grace of Allah Almighty that He blesses the pilgrim with the visit of the sacred Madinah and makes him the guest of His Darling Elect (Saiey-yidinaa Muhammad [may Allah’s choicest blessings & peace be upon him]) and gives him the glad tidings (through the tongue of the Holy Prophet) of the success, pardon, forgiveness and intercession in this world even the next world. The Holy Prophet said: “whoever visits my (hallowed) tomb will become worthy of my “Shafaa’at” (intercession), “the one who performs Hajj and visits my (holy) tomb will be like him who visited me in my lifetime” and “whoever visits me after my (apparent departure from the mortal world) death has met me as it were during my lifetime and that whoever dies in holy Makkah or holy Madinah will be raised with those who will be in peace on the Doomsday.” Unfortunate and wretched are those indeed who shilly shally to visit the sacred tomb of the Holy Prophet despite such good tidings. There is in a Hadees for such unfortunate ones: whoever performs Hajj and fails to visit me, does a great wrong to me. The Holy Quraan itself calls the believers to visit the Holy Prophet and will keep doing so till the Day of Judgement, and motivates them in these words: “Walao Annahum Izzalamooo Anflisahum Jaaa-ooka Fastaghfarul Laaha wastagh-fara Lahomur Rasoolu Lawaja-dul Laaha Tawwaabar Raheemaa” (and if when they oppress their souls then [O’ beloved] they should come to you and beg forgiveness of Allah and should the Messenger intercede for them, then surely they would find Allah the Most Relenting, the Most Merciful).
The religious scholars are of the firm opinion that this Quranic verse is equally applicable to the life time and (seeming) death of the Holy Prophet and visiting the hallowed tomb of the Holy Prophet is “Waajib” (essential act).
Imaam Qaazi ‘Ayaaz maintains in his “Shifaa Shareef” that undertaking a journey to visit the sacred tomb of the Holy Prophet is Waajib. Visiting his hallowed grave is holding him in high esteem and having great reverence for the Holy Prophet is incumbent (Waajib) on every believer. That’s why, Imaam Qastalaani says: “Whoever avoids visiting the sacred tomb of the Holy Prophet in spite of having strength and money, does him great unkindness”, as reported in a Hadees afore-mentioned. Some misguided people try to prevent believers from visiting the great mausoleum of the Holy Prophet. Beware! Do not heed them and do visit to grace oneself with the glad tidings of success, pardon, forgiveness, and his intercession.
PAYING THE HOLY PROPHET A VISIT
Q. 1: What are the ettiquets of visiting Masjid-e-Nabvi and hallowed tomb of the Holy Prophet?
A. This sacred piece of land of Arabia deserves all regard and respect. Be the embodiment of humility and submission to visit the mosque of the Prophet and his holy tomb:
1. The visit should carry the sole intention of “Ziyaarat” (privilege of seeing the Holy Prophet) and invoke Allah’s blessings on him extensively (Durood Shareef) on way to the hallowed tomb.
2. On sight of the Haram (of Madinah) approach it showing obeisance with the eyes downcast having the tears of love and veneration in them, preferably walk bare-footed and be engrossed in the splendidly elegant and glorious person of the Holy Prophet.
3. On the sight of the dome (of his holy tomb) recite Durood-o-Salaam (invoke Allah’s blessings and peace on him) profusely heart and soul.
4. Before visiting the mosque of the Holy Prophet one should relieve oneself, if need be, and free from all those necessaries of life which might distract attention and concentration as soon as possible. He should preferrably take bath, if not, thenperform ablution brushing the teeth with “Miswaak” put on white and clean cloths preferrably new ones, apply antimony to the eyes and perfume, preferrably musk, to the cloths and body.
5. Now proceed immediately to the mosque of the Holy Prophet with all fear and hope and humility and rapt attention. Arriving at the main gate of the mosque recite Durood-o-Salaam, and halt for a while as if seeking permission from the Holy Prophet to enter into.
6. He should step in the mosque, putting the right foot forward, reciting Bismil Laah with all care and respect and should divest himself of all other thoughts and ideas focusing his attention on “Ziyaarat”, proceed on.
7. Do not utter aloud even a single word in the mosque.
8. Be sure that the Holy Prophet is very much alive as he was before his apparent departure from the mortal world. His death and of all Prophets was just for a moment to fulfill the Divine promise of death. Their death is mere disappearance from public e. yes otherwise they are living.
9. If Jamaa’at is ready, join it. This Jamaa’at will also fulfill the optional prayer of “Tahiya-tul Masjid”. Otherwise, if the enthusiasm for Ziyaarat permits and also it is not odious time then offer two Rak’at prayer of Tahiya-tul Masjid and of gratitude in the mosque preferably at or near “Mehraab-e-Nabi” (the arch from where the Holy Prophet used to lead prayer).
10. Produce oneself before “Muwaajah-e-‘ Aaliyah” (the bigger hole in the grille of the tomb indicative of the rest-place of the Holy Prophet) with all humbleness and subservience and repenting one’s sins and be confident that he will show kindness. The Holy Prophet shows mercy to his “Ummati” (servant, slave) who visits him. This is, of course, a great blessing for the believer that will benefit him in this world and the world hereafter.
11. Now he should stand at a distance of at least four hands facing the Muwaajah-e-‘ Aaliyah (with his back towards the Qiblah) with the hands folded below the navel like that of standing posture in prayer and invoke Allah’s blessings on him profusely observing all obeisance. And say: “Assalaamu ‘Alaieka Aieyu-han-Nabieyu wa Rahmatul Laahi wa Barakaatuhoo, Assalaamu ‘Alaieka Yaa Rasoolal Laahi, Assalaamu ‘Alaieka Yaa Khakri Khalqil Laahi, Assalaamu ‘Alaieka Yaa Shafee’al Muznebeen. Assalaamu ‘Alaieka wa ‘Alaa Aalika wa As-haabeka wa Ummatika Ajma’een”.
12. Seek his “Shafaa’at” (intercession with Allah Almighty for one’s forgiveness and raise of degrees) for oneself, for one’s parents, spiritual guide(s), teachers, children, posterity, relatives, friends and for Muslims at large and repeatedly say: “As-alukash Shafaa’ata Yaa Rasoolal Laah”.
13. Then convey “Salaam” if somebody willed you to, as fullfilling the fair desire of one believer is incumbent on another believer under the Shari’ah.
14. Thereafter he should move a hand on his right (meaning towards the east) and standing submissively before the face of Saiey-yidinaa Siddique Akbar (may Allah be pleased with him) say: “Assalaamu Alaieka Yaa Khaleefata Rasoolil Laahi, Assalaamu Alaieka Yaa Saahiba Rasoolil Laahi, Fil-Ghaari wa Rahmatul Laahi wa Barakaaktuhoo”.
15. Then move in the same way and standing submissively before the face of Saiey-yidinaa Faarooque ‘Azam (may Allah be pleased with him) say: “Assalaamu Alaieka Yaa Ameeral Mu’mineen. Assalaamu Alaieka Yaa Mutammi-mal Araba’een. Asaalaamu Alaieka Yaa ‘Izzal Islaami wal Muslemeen. Wa Rahmatul Laahi wa Barakaatuhoo.”
16. He should come back (towards the west) a span and standing between the two holes in the grille (of Saiey-yidinaa Siddique Akbar and Saiey-yidinaa Faarooque ‘Azam) say: “Assalaamu ‘Alaiekumaa Yaa Khaleefatayee Rasoolil Laah. Assalaamu ‘Alaiekumaa Yaa Wazeeraee Rasoolil Laah. Assalaamu ‘Alaiekumaa Yaa Dajee’aee Rasoolil Laahi wa Rahmatul Laahi wa Barakaatahu, As-alokumash Shafaa’ata ‘Inda Rasoolil Laahi Sallal Laahu Ta’alaa ‘Alaiehi wa ‘Alaiekumma wa Baaraka wa Sallam.”
17. These occasions are the eve of the acceptance of Du’aa. Make comprehensive Du’aa with all heart. However, the profuse invocation of Allah’s blessings on the Holy Prophet on these occasions is the best act.
18. Then he should offer two Rak’at Nafil prayers, if it is not odious time, near the pulpit of the Holy Prophet in “Reyaadul Jannah” (the garden of paradise) and thereafter make Du’aa. Similarly, he should offer prayer near every pillar of the old mosque and make Du’aa.
19. So long as the pilgrim stays in holy Madinah, he should spend all his time in Masjid-e-Nabvi except for essential needs offering prayers, reciting holy Quraan and Durood Shareef in the state of ablution. One should not indulge in worldly talks in mosques let alone this grand mosque and should always intend for Etikaaf on entering a mosque.
20. One good deed earns a believer fifty times more reward in this great mosque. So busy oneself in worship and virtuous deeds as much as one can and take food less than the usual intake. Also try to observe fast in holy Madinah particularly in Summer, for, a Prophetic saying promises “Shafaa’at” for the believer who observes fast in the Summer in Madinah.
21. Seeing the holy tomb is also a worship. So look at it frequently to earn blessings and on the sight of its green dome from within or without the Madinah city, be immediately attentive to it and say Durood-o-Salaam with obeisance. Beware! It is impudence to go away without reciting Durood-o-Salaam on sighting the green dome.
22. Finish at least one reading of the whole Quraan here and one in “Hateem” of the holy Ka’bah.
23. Come to “Muwaajah Shareef after every prayer, if not, at least every morning and evening to recite Durood-o-Salaam.
24. Forgoing Jamaa’at without valid excuse is a sin and doing so for a couple of times consecutively is an unlawful act and grave sin and more so for the one who forgoes Jamaa’at in this grand mosque. Forgoing Jamaa’at here is an immense misfortune. May Allah protect us. There is in a Hadees that whoever offers forty prayers with Jamaa’at in my mosque consecutively (without missing any Jamaa’at), there is immunity for him from the fire of hell and hypocrisy. However, it should be borne in mind that the Imaam who leads prayer in Masjid-e-Nabvi” must be Sunni with correct beliefs and hold the Holy Prophet in high esteem i.e. he should in no way be insolent to the Holy Prophet.
25. Be cautious! One should not turn his back towards the hallowed tomb and also avoid standing for prayer at such a place where one has to turn his back towards the tomb thereby saving oneself from committing disrespect.
26. Neither perform Tawaaf around the sacred tomb nor prostrate nor bow down like that of Rukoo. The respect and veneration of the Holy Prophet lies in loving him and obeying and following his Sunnat.
27. At the time of departure from Madinah pay the Holy Prophet farewell visit and beseech him repeatedly for grant of such visits in the future too with all respect and obeisance and pray to Allah Almighty heart and soul that He may cause our death in the state of Islamic faith and following
Sunnah in holy Madinah and burial in “Jannatul Baqee” (the sacred graveyard of Madinah) -Aameen, Aameen. O’ the Merciful of Merciful.
MISCELLANEOUS REGULATIONS OF HAJJ & ‘UMRAH
Q.1: What Kaffaarah should one pay if a culpable act occurs during the performane of Hajj and ‘Umrah?
A. Kaffaarah for an offense if occurs during the performance of Hajj and ‘Umrah becomes due according to the nature of the offense. Some culpable acts make “Badnah” (to slaughter a camel or cow on the land of Haram) due as Kaffaarah and some offenses make “Dam” (to slaughter a sheep or goat) due. In some cases only a quantity of some commodity equal to Sadqatul Fitr becomes due and in some cases even less than it. The detail of such regulations is not possible to be included in this short book for which voluminous books or the religious scholars of Ahle Sunnat may be consulted. However, two points be kept in mind:
1. A culpable act for which “Dam” is due, if occurs due to sickness or severe heat or chilling cold or wound or blisters/boils or the molestation by lice, is an unintentional offense. In such cases, it is optional for the delinquent one to either pay Sadaqah to six indigent, poor each or to observe three fasts, and in case the offense carries the penalty of Sadaqah and was committed under duress then the delinquent can opt for observance of a fast in place of Sadaqah.
2. The penalty of Kaffaarah is aimed at purifying the worship if affected by an offense committed by mistake or under duress or occurred during sleep. Committing a culpable act deliberately during the observance of worship saying that I will pay Kaffaarah will make Kaffaarah necessarily due. But defying the command of Allah Almighty is a grave sin. May Allah protect us.
Q.2: Is it lawful or not for “Mahram” to patch up Ehraam?
A. The pilgrim should avoid wearing sewn garments. However, it is permissible under valid excuse.
Q.3: Is it lawful or not for a woman to go for Hajj?
A. Hajj is equally compulsory for men and woman who owns the requisite money, means and strength. The one who does not perform Hajj despite the facility is deserving of Hell-fire. However, a woman can not undertake the journey for Hajj without her husband or “Mahram” (close relative to whom she can not be married). Undertaking a journey for the purpose with a pious and God-fearing woman is not correct in Imaam-e-‘Azam’s view. If she leaves for Hajj without Mahram and performs it, her obligation will be deemed to have been fulfilled. But her Hajj will be Makrooh (odious) and she shall incur a sin on every step to [the gigantic distance of] holy Makkah and Madinah and back for travelling without Mahram. This rule is equally applicable to young and old woman.
Q.4: What should one do whose parents are in debt and prevent him from performing obligatory Hajj?
A. The one who is in possession of the requisite money, means and strength is not required to seek his parents’ permission for the performance of obligatory Hajj. His parents have no right to forbid him. He must go and perform Hajj despite their forbidding. Being in debt of one’s parents does not allow one to forgo Hajj if it is obligatory Hajj.
Q.5: Can a blanket or some other thick cloth/sheet be put over Ehraam in the winter?
A. It is permissible to put blanket or woolen sheet or some other unsewn cloths, they may be even more than one, over Ehraam and even can be laid as bed and put over oneself for sleep leaving the face uncovered in the winter.
Q.6: What are “Hajj-e-Asghar” and “Hajj-e-Akbar”?
A. ‘Umrah is called Hajj-e-Asghar, for, some ceremonies and rites of Hajj like Tawaaf and Sa’ee etc. are performed. As against it the Hajj in which the ceremonies and rites of Wuquf-e-‘Arafah, Wuquf-e-Muzdalifah and Minaa, besides Tawaaf and Sa’ee, are observed, is called Hajj-e-Akbar.
Q.7: Is it also Hajj-e-Akbar or not if 9th of Zilhijj (Wuquf-e-‘Arafah) falls on a Friday?
A. On whatever day the Wuquf-e-‘Arafah may fall, the Hajj will remain Hajj-e-Akbar not ‘Umrah which is called Hajj-e-Asghar. But if, by luck, the 9th of Zilhijj falls on a Friday, it is, indeed, good fortune as it will enhance the dignity of the Hajj. Besides, it will also provide an opportunity to the pilgrims to earn even more blessings by observing yet another Sunnat of the Holy Prophet as his “Hajjatul Wada” (last/farewell Hajj) took place on Friday. There is in a narrative that the Hajj which takes place on Friday carries the reward equivalent to seventy Hajjs. This is also a great excellence. Friday is the day of ‘Eid for Muslims and ‘Arafah is also ‘Eid day. If two ‘Eids fall on a day that is, undoubtedly, a wonderful thing and blessing upon blessing. Once a jew said to Hadrat Ibne ‘Abbaas (may Allah be pleased with him) that if the Quranic verse: “Al-yauma Akmaltu Lakum Deenakum wa Atmamtu ‘Alaiekum Ne’matee wa Radeetu Lakumul Islaama Deenaa” (I have, this day, perfected your religion for you and completed My favor upon you and have chosen Islaam as a religion for you) had been sent down for us, we would have celebrated ‘Eid on that day. Hadrat Ibne ‘Abbaas told the jew that two Eids were combined on the day this verse descended i.e. Jumu’ah and ‘Arafah. So we did not need to celebrate ‘Eid on that day. Friday and ‘Arafah (9th of Zilhijj) are the days of Eid for believers and the day the Quranic verse in question was sent down was Friday as well as ‘Arafah (meaning Friday and ‘Arafah were combined on a day).
Perhaps, general masses call Hajj falls on Friday as Hajj-e-Akbar because of these double festivity and multiple graces.
Q.8: What are the conditions of performing Hajj on behalf of someone else?
A. There are many conditions of performance of obligatory Hajj by one on behalf of someone else so that he becomes free of the obligation of Hajj for which voluminous books may be consulted. However, the main condition for the validity of the obligatory Hajj an affluent person gets performed by someone else appointing him his attorney/representative because of some disability or duress, is that the person on whom Hajj is compulsory remains in grip of disability or duress, as the case may be till his last age. If it is ever removed after the representative Hajj and he becomes able to perform Hajj by himself then the Hajj(s) he got performed on his behalf will stand cancelled in term of obligatory nature (Fard), he will earn reward of Nafil Hajj(s) and he will have to perform Hajj by himself to acquit well with the obligation.
Q.9: Is it correct or not to designate one for performing Hajj on behalf of a dead from holy Makkah?
A. Such representative Hajj(s) can not fulfill the obligations, for Hajj is the composite of the worship done by the body and worship done by money. If somebody for whom the Hajj had become obligatory died, (God forbid!) without fulfilling the obligation is now divested of the worship by body. It is, indeed, the grace of Allah Almighty that He accepts the Hajj performed on behalf of a dead who made a will for the representative Hajj before his death. He is so gracious that He accepts even that Hajj of the dead which is performed by his heirs/relatives without his will. Well, the one who performs Hajj on behalf of the dead should proceed for the purpose from the very city/town where the deceased lived. Designating someone from holy Makkah for the representative Hajj will not serve the purpose. As for reward, Allah Almighty is the Most Affectionate and Most Merciful. He will surely bless His dead servant on whose behalf the Hajj is performed. Unfortunately, the performers of Hajj take payment for performing Hajj on behalf of a dead. The worship done against payment deprives it of “Sawaab” (reward,goodness) when the performer himself is stripped of reward then how can he convey the reward to the dead particularly those professional ones who obtain payments from several persons for the performance of Hajj on behalf of their deceased relatives. May Allah Almighty guide Muslims into the straight path – Aameen.
Q. 10: Is it lawful or not for the one on whom sacrifice of an animal is due for gratefulness or for committing any culpable act, to either give price of an animal as charity or slaughter an animal in his motherland or anywhere outside the Haram?
A. Neither suggestion is lawful, for, the sacrifice of an animal in the case requires the pilgrim to slaughter animal by his hand in Haram for the sake of Allah. So giving a price of the animal as a charity will not fulfill the obligation like the Waajib of Eidul Adha i.e. if the one on whom the sacrifice of the animal on Eidul Adha is due, gives a price of the animal as charity instead of slaughtering an animal, will not be relieved of the obligation. Similarly, sacrificing even thousands of animals in one’s own country for the purpose will not clear him of the due. The land of Haram is prerequisite for the sacrifice.
Q. 11: Is Hajj due or not on the one who has surplus money, earned through fair and unfair means, to his family needs?
A. If one has never been in possession of enough honest earnings to perform Hajj, although he has millions of rupees of bribe with him, Hajj will not be due on him as the bribe money is the “usurped wealth” and thus he is not its owner. And in case he has or had ever had enough honest earnings then Hajj will be compulsory on him. Spending bribe money on it is Haraam (unlawful), but the “Fard” (obligation) will stand annulled, dropped nevertheless. Hajj performed with ill-gotten money is not accepted. There is in a Hadees that when the pilgrim who performs Hajj with illegitimate earnings, says: “Labbaiek” an angel responds to him thus: neither your presence here is acceptable nor your service is acceptable and your Hajj curses you unless you return the unlawful wealth, the property you own. A way out for such a person is that he should borrow money for Hajj and pay off the loan by earning livelihood through fair means. If it is repaid, well and good otherwise there is in a Hadees that repayment of the loan taken for Hajj or Jehaad (holy war) or “Nikah” (marriage) rests with Allah Almighty. If he does not heed the honest earnings and pays off the loan from the ill-gotten wealth, it is one sin, and non-performance of the obligatory Hajj would be another sin for him.
Thus the Hajj saved him from one sin which is, indeed, a blessing.
Q. 12: Does the performance of Tawaaf etc. earn a believer reward in every season or only during the season of Hajj?
A. The reward of doing virtuous deeds within the precinct of Haram is not conditional with Hajj but is because of the sanctity and greatness of the sacred land of Haram. A virtue done in Haram earns the doer a 100,000-fold reward in every season irrespective of Hajjes. However, the Tawaaf of an obligatory Hajj has its significance, for, no other worship/good deed can match the “Fard” (obligation). The Tawaaf of ‘Umrah also carries great blessings particularly if it is observed during the holy month of Ramadaan which is even greater than the Tawaaf observed during Zilhij. The Holy Prophet said in this respect: “The performance of ‘Umrah during the sacred month of Ramadaan is like performing Hajj in my company.”
Q.13: Should a believer go first to holy Madinah on way to Hajj or go directly to holy Makkah?
A. The religious scholars say that visiting the hallowed tomb of the Holy Prophet before a performance of Hajj is like offering two Rak’at Sunnat of Fajr prayer before Fard.
Paying the kind and merciful Prophet a visit will arrange for the acceptance of this Hajj. Visiting the holy tomb after Hajj is like offering post-Fard Sunnats of Maghrib prayer. Being free from shortcomings and sin, the Hajj performed will enable him to earn the blessings of the visit. In case, the pilgrims find holy Madinah on their way to holy Makkah, like the pilgrims coming from Syria, they should first visit the Holy Prophet before performing Hajj. Proceeding on for Hajj without visiting the Holy Prophet is against the decency and esteem which believers owe him.
BEAUTIFUL SAYINGS OF THE HOLY PROPHET
The Holy Prophet said:
1. Nothing is comparable to two traits of one’s character i.e. believing in Allah and benefitting the general Muslims and nothing is worse than two things i.e. associating a partner(s) with Allah and hurting Muslims.
2. There are three things which emancipate a believer, three things destroy him, three things upgrade his degrees and three things atone for his sins.
a. Emancipation: (1). Fearing Allah openly and secretly, (2). To be moderate in destitution and affluence and (3). Be just in pleasure and anger.
b. Destruction: (1). To be miserly or greedy, (2). To be selfish and (3). To be self-conceited. Conceit leads one to haughtiness.
c. Upgradation: (1). Promoting “Salaam” among believers, (2). Feeding the poor, destitute, and (3). Offering “Nafil” prayers late at night while others are asleep.
d. Atonement: (1). Performance of ablution in chilling cold washing the necessary parts of the body well, (2). Walking on foot to a mosque to join congregational prayer and (3). Waiting for another prayer having offered the one.
Minor sins are automatically forgiven by the blessings of these good acts. However, for the forgiveness of one’s major sins, one is required to repent and seek the forgiveness of Allah.
3. Four things are signs of misfortune: (a). Forgetting one’s past sins although they are written in his sheet of actions preserved with Allah Almighty, (b). Publicizing his virtues even though he does not know whether they have been accepted or rejected, (c). Keeping those in eyes who enjoy higher status in society than oneself (to imitate them) and (d). Looking only to those who have less knowledge of religious affairs than oneself. For such a person, Allah Almighty says: “I intend good for him but he did not make My pleasure his objective. So I abandoned him to himself.”
And four things signify good fortune: (a). Keeping one’s sins in mind. (It enables one to repent and seek the forgiveness of Allah), (b). To do a virtue and then to forget that, (c). Keeping such ones in eyes who have profound knowledge of the religion. (It will inspire him to greater efforts for Islaam) and (d). Looking to the poor and destitute (it will make him thankful to Allah).
4. There will come a time over my Ummat when they will love five things and forget five things:
a. They will love this world but will forget the next world.
b. They will love their homes but will forget graves.
c. They will love wealth, and property but will forget the Day of Judgement.
d. They will love their family members but will forget the hours.
e. They will love their ownself but will forget Allah.
5. Six types of people incur my (Holy Prophet’s) and of all Prophets’ curse:
a. He who interpolates or tampers with or distorts the meaning of the Holy Quran.
b. He who refutes “Taqdeer” (predestination).
c. The one who obtrudes oneself on others and tries to disgrace those (right-guided scholars) whom Allah has honored and respects (the mean and wicked people) whom Allah has disgraced.
d. The one who has the temerity to profane Haram.
e. He who considers those things permissible for my (Prophet’s) family members, posterity which has been declared unlawful by Allah Almighty (like oppressing them or hurting them unjustly).
f. He who is in the practice of neglecting my
Sunnat.
Allah Almighty will not show mercy to these people
on the Doomsday.
6. Allah Almighty will bless seven kinds of people with the cool shade of His empyrean on the Doomsday where there will be no shade on that day except for it: (a). Upright leader and just ruler, (b).the young who grew up in the worship of Allah, (c). The one who remembers Allah Almighty in privacy and sheds tears for fear of Allah, (d). The one whose heart remains involved in a mosque (i.e. he is keen to go to mosque for one prayer after another), (e). The one who gives charity for the sake of Allah in such a way that the left hand does not know of what the right hand gives, (f). Those persons who love each other for the sake of Allah and (g). The one whom a beautiful woman attracted with lust but he refused saying: “I fear Allah.”
7. eight things are never satisfied/ satiated with eight things: (a). The eye with lustful glance [the more one casts evil eye (on women) the greater the want], (b). the earth with rain, (c).a female with male, (d).a religious scholar with knowledge, (e).beggar with beggary, (f). An avaricious with amassing wealth, (g). The sea with the water and (h). Fire with wood.
8. Allah Almighty revealed to Prophet Moses in Torah that three things are the origin of all sins: (1). Pride/haughtiness, (2). jealousy and (3). Avarice. These three evil things produce six more vices multiplying the number to nine: (1). Satiety, (2). Excessive sleep, (3). idleness, (4). Undue love of wealth, (5). self-importance/ self-praising and (6). inclination to ruling clique.
9. The prayer (Salaat, Namaaz) is the pillar of the Islamic faith which embodies ten qualities: (l). The beauty of the face, (2) light of the heart, (3) comfort of the body, (4).consolation in a grave, (5).descent of mercy, (6). key to heavens, (7). weight (in favor of believer) of Balance (on the Doomsday), (8).pleasure of the Creator (Allah). (9). Price of Paradise and (10). Protection against hell. So the believer who offers/ establishes prayers strengthens the fortress of Islaam and he who abandons prayers attempts to demolish the fortress of Islaam.
10. Whosoever (male or female) recites the following ten sentences/words 1000 times on the night of ‘Arafah (the night to follow 9th Zilhij), being preceded and followed by Durood Shareef at least thrice and then make Du’aa, his supplication would be accepted unless he severs ties with his relatives and makes unlawful Du’aa:
l.Subhaanal Lazee Fissamaaa-i ‘Arshuhoo.
2.Subhaanal Lazee Fil-Ardi Mulkuho wa Qudratuhoo.
3.Subhaanal Lazee Fil-Bahri Sabeeluhoo.
4.Subhaanal Lazee Fil-Hawaaa-i Roohuhoo.
5.Subhaanal Lazee Fin-Naari Sultaanuhoo.
6.Subhaanal Lazee Fil-Arhaami ‘Ilmuhoo.
7.Subhaanal Lazee Fil-Quboori Qadaaa-ohoo.
8.Subhaanal Lazee Rafa’as Samaaa-i Bilaa ‘Amadin.
9.Subhaanal Lazee Wada’al ‘Arda.
l0.Subhaanal Lazee Laa Malja-a Walaa Manja-a Minhoo Illaaa Ilaiehi.