ISLAMIC LESSONS / Hajj - The Journey of a Lifetime | Contents |
Hajj - The Journey of a Lifetime
Allah , the Exalted, Said:
وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً
This Ayah means:
“Allah obligated people, who are able, to perform pilgrimage(Hajj) to Makkah”
“The warmth of the sun spreads across the desert. An excitement fills the air. A blanket of people, clothed mainly in white, covers the land. Islamic praises pound in the ears, drumming out the realization one has arrived at the site so many pious Muslims have gathered in throughout the generations………….."
The Pilgrims answer the call for Hajj by a resounding voice of submission:
لبيك
اللهم لبيك لبيك
لا شريك لك، لبيك،
إنّ الحمد والنعمة
لك والملك،
لا شريك لك
O Allah, I obey Your Order.
I obey You one time after the other.
O Allah, I obey Your Order.
You are the One
Who does not have any partner.
I obey You one time after the other.
You are the One Who deserves
to be praised and thanked,
Every endowment is from You.
You are the One attributed
with Dominion.
There is no partner with You.
To perform Hajj means to go to the Ka^bah at a particular time with the intention to perform there the specific known actions which Allah ordered to be done in performing this worship.
The scholars hold the consensus that performing Hajj is an obligation on the Muslim who is able, free, and accountable. Allah said in Suratal-Baqarah, Ayah 196:
{ وأتموا الحج والعمرة لله}
This verse means: [Perform Hajj and ^Umrah completely in obedience to Allah.]
Performing Hajj is among the matters of the Religion known by the Muslim scholar and layman alike, therefore the one who denies its obligation blasphemes. However, the one who does not deny its obligation, but delays performing it until one dies, although one is able to do so, does not blaspheme. Rather, one commits an enormous sin. The scholars hold different opinions as to the obligation of performing ^Umrah.
Imam Malik judged the ^Umrah as sunnah. Imam ash-Shafi^iyy said it is an obligation, as Hajj is an obligation.
Allah gave Hajj a merit which prayer, Zakah, and fasting do not have. This merit is that if one performs Hajj in a manner which is accepted to Allah, then that Hajj would erase all one’s sins--both the small and the enormous ones. Al-Bukhariyy narrated the sahih hadith of the Prophet:
من حجَّ فلم يرفث ولم يفسق خرج من ذنوبه كيومَ ولدته أمه
It
means: “The one who performs Hajj and while muhrim refrains from sexual
intercourse or committing enormous sins, then one will be as clear of one’s
sins just as one was clear of sins when one’s mother gave birth to one.”
Although performing the Obligatory Prayers is more rewardable, performing
Hajj has this specific merit. Performing Hajj is one of the five most important
matters of Islam. In the famous hadith known as the Hadith of Jibril, the
Prophet, sallallahu
^alayhi wa sallam, said:
بنى الإسلام على خمس شهادة أن لا إله إلا الله وأنّمحمداً رسول الله، وإقام الصلاة، وإيتاء الزكاة، وحج البيت، وصومرمضان
It means: “The most important matters of Islam are five: Testifying that no one is God except Allah and that Muhammad is the Messenger of Allah, performing Prayers, paying Zakah, performing Hajj, and fasting Ramadan.”
| Contents |Who is Obligated to Perform Hajj
Performing Hajj and ^Umrah once in a lifetime becomes obligatory upon the Muslim when he is free, accountable, and can afford to reach Makkah and return to his homeplace. This includes that one has in excess of one’s debts, appropriate lodging and clothing, and what one is obligated to spend on those whom one must support from one’s departure until one return.
The conditions which make one obligated to perform Hajj are:1. To be Muslim:Like all other worships, performing Hajj is not valid from a blasphemer. It is not demanded from the able blasphemer to perform Hajj. However, one will be punished for not doing so in the Hereafter. Rather, it is an obligation on one to first become Muslim, then, if able, to perform Hajj.
2. To be accountable: Although the non-pubescent child is not obligated to perform Hajj--should he do so, it is a valid, rewardable worship. Hajj performed by even a one-day old child is valid through his guardian, who helps him perform the integrals and requisites of Hajj. Hajj is valid from the child who attained to the age of tamyiz, but is not yet pubescent, if he has the permission of his guardian (waliyy), and he performs the required actions by himself. Tamyiz is the age at which a child understands the questions asked to him, and responds to them properly. It is usually at the age of seven (7) lunar years.
3. To be sane: Performing Hajj is not an obligation on the insane person.
4. To be free: Performing Hajj is not an obligation on the slave.
5. To be able: A person is considered ‘able’ to go to Hajj if he can afford to reach Makkah and return to his homeplace. As well, he must have what exceeds his debts, (even if they are not due yet, or if they are pertaining to rights of Allah, such as an unpaid expiation or Zakah), appropriate lodging and clothing for himself, and what he is obligated to spend on those whom he must support (such as his wife, non-pubescent children, slaves, poor parents, and the like), from his departure until his return.
Though not an obligation on him, Hajj is valid from the poor man. However, whoever leaves out performing a matter which is obligatory on him (like supporting his family with the obligatory support) to go to Hajj is sinful.
The one who believes he will not be secured from being killed or robbed on the way to Hajj is not obligated to perform it.
For Hajj to be an obligation on the woman, it is a condition that she can find someone to accompany her--either a mahram (even one she must pay, if she can afford to do so), a husband or the like, then trustworthy women, or one trustworthy adult woman, or a trustworthy female who is about to turn adolescent. If she cannot find any of these, she is permitted to go to Hajj alone, i.e., to perform Hajj for the first time after puberty, although it is not an obligation on her to do so. However, she is not allowed to travel alone after that time. A mahram or the like has to accompany her. She is not allowed to travel alone without a mahram to visit the grave of the Prophet . Doing so is not a rewardable act for her; rather, it is sinful. The woman's mahram are her brother, her father, her uncle, her son, her son-in-law and the like.
If the person who is not physically able, because of old age or extreme sickness to leave his house to go to Hajj, is able to find someone to perform Hajj on his behalf, it is an obligation on him to assign one to do so. If he cannot find except one who asks to be paid for doing so, and he can afford it, he pays that one to perform Hajj on his behalf. It is a condition that the person, performing Hajj on behalf of another, must have already performed the obligatory Hajj for himself.
| Contents |Integrals (Rukns), Requisites (Wajibs), & Prohibitions of Hajj
Integrals (Rukns) of Hajj1. Intention; (made during the months of Hajj—Shawwal, Dhul-Qa^dah, and the first ten (10) days of Dhul-Hijjah).
2. Physical presence at ^Arafat; (for some time between the start of Dhuhr on the 9th of Dhul-Hijjah and the dawn of the following day. The best is to combine between the day of the 9th and the eve of the 10th).
3. Tawaf; (performed after the middle of the eve of the 10th of Dhul-Hijjah).
4. Sa^y; (performed after a tawaf).
5. Shaving the head or trimming the hair; (after the middle of the eve of the 10th).
6. Observing the order; in performing most of these
five (5) integrals.
Hajj has six (6) integrals (rukns): i.e., those matters which must be performed
for Hajj to be valid and which, if not performed, cannot be replaced or
corrected for by slaughtering. Some of these integrals have a very specific
and limited time frame to perform them in. So, if one misses performing
them in their time, then one’s Hajj is invalid and one cannot do anything
to make it valid. These integrals are two (2): the intention and physical
presence in ^Arafat. Three (3) others are due upon him and his Hajj is not
complete until he does them. These are: Tawaf, Sa^y, and shaving the head
or trimming the hair.
1. Establishing the intention of ihram before crossing
the miqat;
2. Staying at night in Muzdalifah and Mina, according to a saying;
3. Throwing pebbles at Jamratul-^Aqabah during the ^Id day;
4. Throwing pebbles at the three (3) jamrahs during the Tashriq 3
days; The Tashriq days are the three (3) days following the Day of ^Idul-Ad-ha.
5. Performing the farewell tawaf.
Hajj has five (5) requisites: i.e., those obligatory actions which must be performed for Hajj. However, (unlike the integral) leaving out a requisite does not invalidate Hajj. Rather, the person is sinful and an expiation is due on him. The expiation due for not performing any one of these requisites is:
1. To slaughter a sheep and distribute its meat
to the poor people in Makkah;
or, if unable,
2. To fast ten (10) days: three (3) while in Hajj and seven (7) after returning
to one’s hometown.
Eight (8) matters become prohibited on the one who establishes the intention to engage in Hajj or ^Umrah (becomes in the state of ihram). The first six (6) are small sins, requiring a specific expiation. The last two (2) are enormous sins, each requiring a different expiation.
1. To wear perfume;
2. To anoint the head or beard with oil, grease, melted honey wax, or the
like;
3. To remove (or cut) fingernails, toenails, or hair;
4. For the man to cover his head;
5. For the woman to cover her face or wear gloves;
6. For the man to wear clothes that are sewn or felted in a manner to surround
the body;
7. Sexual intercourse or its inviting actions;
8. To hunt an edible, wild, land animal.
| Contents |The Intention for Ihram (Integral)
What one does to enter into the actions of Hajj or ^Umrah (become in the state of ihram).
The first integral step for the person intending to travel to Makkah to perform the Pilgrimage (Hajj) is to establish the intention in his heart to enter into the actions of Pilgrimage (Hajj or ^Umrah). It is this intention and not just donning the clothes of ihram which causes one to become in that state. Going into the state of ihram means intending to enter into the actions of Hajj or ^Umrah during which certain things are obligatory on one to do and certain other things are prohibited for one to do. Establishing this intention and going into the state of ihram must be done before the person crosses the miqat (The miqat is the place that a person must cross while having the intention of performing Hajj or ^Umrah), and may be done from one’s hometown. However, once the person establishes the intention and goes into the state of ihram, he must avoid all those things which are prohibited for him to do while in this state. Crossing beyond these miqats or what aligns with them before first entering into the state of ihram is unlawful (sinful) and requires an expiation.
These miqats were established by the Prophet and depend on the person’s route of travel to Makkah. The miqat for the people coming by route of al-Madinah is Dhul-Hulayfah (Abar ^Aliyy), a location less then ten (10) miles outside the city of al-Madinah, where the pilgrim may wash, change his clothes, pray, and make the intention.
It is sunnah to perform a purificatory bath (ghusl) before making the intention to enter into the state of ihram and to put perfume on the body, but not on the clothes intended for wearing for the ihram. It is sunnah to wear white clothes, and either new ones or clean used ones. One must take care to refrain from wearing the clothes forbidden for him to wear once he becomes in the state of ihram. The man wears an izar (what covers the lower part of the body) and a rida’ (what covers the upper part of the body)—without either being sewn or felted to fit the body—like a huge towel or shawl. The man must take care also not to wear shoes sewn to fit the foot, rather hewears shoes that uncover the toes and the back of the feet. The man may put on a belt to hold up his clothing. The woman may wear sewn clothes, and must cover all her ^awrah. She may not wear gloves to cover her hands though her sleeves may be long enough to do so. She may not cover her face with anything which touches the skin of her face.
Before one makes the intention of ihram it is sunnah
to pray two (2) rak^ahs, with the intention of performing this sunnah for
ihram, and to recite
دخلت فى عمل الحج
Then to say out loud: O Allah, I now perform Hajj to obey You in answering Your order.
لبيك اللهم بحج
Then the man says the following statement out loud (the woman with a low voice). It is called the talbiyah: O Allah, I obey Your Order. I obey You one time after the other. O Allah, I obey Your Order. You are the One Who does not have any partner. I obey You one time after the other.
لبيك اللهم لبيك، لبيك لا شريك لك لبيك،
You are the One Who deserves to be praised and thanked. Every endowment is from You. You are the One attributed with Dominion.
إنّ الحمد والنعمة لك والملك،
There is no partner with You.
لا شريك لك
Then, one makes du^a’, asking Allah to raise the
rank of Prophet Muhammad, and to accept one’s deeds, grant one Paradise,
and protect one from Hellfire. Then, one makes other du^a’ for oneself and
for whomever one wishes. It is good to repeat the talbiyah often. Should
one see something which one likes or something which one dislikes, one says:
I obey You (O Allah). Surely, the valued living (meaning the living which
does not have any hardships) is the living in the Hereafter (in
لبيك إن العيشَ عيشُ الآخرة
If one sees something which one likes, these words
are reminders that the pleasures in
| Contents |Entering Makkah
Upon entering the haram of Makkah, (the boundary
lines of Makkah defined by Prophet Ibrahim) it is sunnnah to say:
O Allah, this is the place to which You granted a special status and made
a place of safety.
اللهم هذا حرمك وأمنك
So protect me from Hellfire.
فحرمنى على النار
Give me safety from Your torture on the Day You resurrect Your slaves.
وآمنّي عذابك يوم تبعث عبادك
Make me one of Your waliyys and one of the people who are obedient to You.
واجعلني من أوليائك وأهل طاعتك
Upon reaching Makkah, it is sunnah to perform a
purificatory bath (ghusl).
One needs to protect oneself from harming the people in the crowds in Makkah,
because it is sinful to do so intentionally. Rather, one needs to act kindly
towards others who might be crowding one.
When one first sees the Ka^bah, one raises one’s hands in du^a’ and says:
O Allah, increase the honor, greatness, nobility, and veneration of this
place (the Ka^bah).
اللهم زد هذا البيت تشريفاً وتعظيماً وتكريماً ومهابة
O Allah, grant to the one making Hajj or ^Umrah, who glorifies and honors this place, more glory and generosity and higher status and endowments.
وزد من شرفه وعظمه ممن حجه أو اعتمره تشريفاً وتكريماً وتعظيماً وبراً
O Allah, You are the One Who is clear of all defects. And You are the One Who grants safety. Usually, people have a great respect for the area of the haram of Makkah and avoid killing and committing injustice there. Even in the Era of Ignorance, they never fought there. Even if the person found the killer of his father inside the haram of Makkah, he would not kill him there. To do an injustice inside the haram of Makkah is more sinful than doing the same injustice outside of it.
اللهم أنت السلام ومنك السلام
O Allah, grant us safety from illnesses and defects.
فحينا ربنا بالإسلام
One makes any other du^a’ which one likes, asking
Allah for things one is interested in from the good issues of this world
and the Hereafter. It was reported that the du^a’ the Muslim makes upon
first seeing the Ka^bah is answered. Then, one enters the mosque with the
right foot and says:
I start with the Name of Allah, Praise be to Him.
بسم الله والحمد لله
O Allah, raise the rank of Prophet Muhammad and his Al and protect his nation from that which he fears for them.
اللهم صلّ على محمد وعلى آله وسلّم
O Allah, forgive my sins.
اللهم اغفر لى ذنوبى
Open for me the Gates of Your Mercy (Guide me to the ways in which I may earn Your Mercy).
وافتح لى أبواب رحمتك
| Contents |Tawaful-Qudum(Sunnah)
When one first enters the Masjid al-Haram, it is sunnah to perform the Entering Tawaf (Tawaf al-Qudum) instead of tahiyyat al-masjid, i.e., instead of praying when one first enters the mosque, one circles the Ka^bah.
Tawaf is performed by circling the Ka^bah seven (7) times, keeping the Ka^bah to one’s left side, starting with the black stone, heading towards Hijr Isma^il . Hijr Isma^il is the nearly semi-circular area between one side of the Ka^bah and a short (approximately waist-high) wall constructed to show where that side of the Ka^bah, as originally built by Prophet Ibrahim, was. To perform tawaf, one must be clear of any ritual impurities (both minor and major) and be clear of najas-filth on one’s body or clothes or what one is carrying, as is the case when in the prayer. Should one lose wudu’, for example, one must reperform it, and continue the tawaf from where one lost wudu’. Tawaf must be performed inside the Haram Mosque, and outside the Ka^bah, which means outside the structure as it was originally built. Circling outside the mosque, like in the street, is not valid. One must take care not to cut inbetween the structure of the Ka^bah and Hijr Isma^il, because this was originally part of the Ka^bah as Prophet Ibrahim built it. Moreover, one cannot have any part of one’s body above the shadharwan, which is the rim at the base of the Ka^bah. Tawaf is valid if the person circles the Ka^bah walking (or crawling) on his own, while being carried by another, or while riding an animal. However, one must keep one’s left shoulder towards the Ka^bah. So, if for any reason, the person turns, then takes a few steps while his shoulder is not towards the Ka^bah, he must go back to the place to continue from where he turned. If there is a crowd, and he cannot back up, he continues with that round until he comes back again to that place from where he turned, and continues from there, and the round he just performed to get back to that place is not considered.
It is a recommended matter to kiss the black stone,
(a stone originally from
Our Lord, give us good things in this life, and good things in the Hereafter,
and protect us from the torture of Hellfire.
اللهم ربنا آتنا فى الدنيا حسنة وفى الآخرة حسنة وقنا عذاب النار
One leaves the mosque, stepping out with one’s left
foot first and says:
I start with the Name of Allah. Praise be to Him.
بسم الله والحمد لله
O Allah, raise the rank of Prophet Muhammad and his Al and protect his nation from that which he fears for them.
اللهم صلّ على محمد وعلى آله وسلّم
O Allah, forgive my sins
اللهم اغفر لى ذنوبى
Open for me the Gates of Your Generosity (Guide me to the ways in which I may earn Your Generosity ).
وافتح لى أبواب فضلك
| Contents |Sa^y(Integral)
Walking between the mounts of Safa and Marwah is one of the integrals of Hajj. Originally, Safa and Marwah are two small mounts which are adjacent to the structure of the Haram Mosque, one at either end of the long hallway where one performs the Sa^y. The valley that existed between these two mounts was filled at one point in time. Hence, it is not there anymore.
The Sa^y must be performed after completing a tawaf (whether integral or sunnah). Ritual purity is not a condition for the validity of Sa^y. One must walk seven (7) times between Safa and Marwah. One starts at Safa, making sure that one is behind the mark indicating the original beginning of the mount and proceeds to Marwah, again making sure to reach the mark indicating the original beginning of the mount. This is considered one (1) round. Returning from Marwah to Safa is the second round. One may stop and rest during the walking, it is not a condition that one does not stop. The seventh (7th) round will end at Marwah.