Esure Travel | Hajj

Information

History of Kaba

Hajj Rules

Umrah Rules

What is required of the Pilgrims

1. To repent sincerely of all sins, and to spend on Hajj or 'Umrah out of his lawful earnings.

2. To guard one's tongue from lying, backbiting and slandering.

3. To purify the intention to perform Hajj or 'Umrah solely to seek the pleasure of Allah the Most High.

4. To learn what actions are prescribed by the Shari'ah or Hajj and 'Umrah, and in the event of any difficulty or problem to ask those who know.

5. When the pilgrim arrives at al-miqat (station of Ihram) he is free to choose one of the three types of Hajj (ifrad, tamattu' or qiran). Tamattu' is preferable for a person who has not brought his sacrificial animal with him, while Qiran is preferable for one who has his animal with him.

6. If the person entering Ihram is afraid he may not be able to complete all the rites because of sickness or fear, he should make the condition: "I will return to the normal state in case I am obliged to."

7. The Hajj of children is valid, but it does not fulfill their Islamic obligation of hajj.

8. During the state of Ihram, one may take bath or wash his head or scratch it if need be.

9. A woman may veil her face with her head-covering if she fears that men are looking at her.

10. Many women wear a headband under the veil to keep it away from the face. This action has no basis.

11. It is permissible to wash the Ihram garments and to wear them again, or to change into other Ihram garments.

12. If, during the state of Ihram, one should wear a sewn garment, cover his head, or use scent due to forgetfulness or ignorance, no expiation (penalty or redemptive offering) is required of him.

13. If one is performing Hajj al-tamattu' or 'Umrah, he should stop reciting talbiyah upon arriving at the Ka'bah before beginning his tawaf.

14. Walking with quick, short steps and baring the right shoulder is not permissible during tawaf except during the first three circuits of the Tawaf of Arrival (tawaf al-qudum). This applies to men only.

15. It the pilgrim forgets how many circuits he has performed. i.e., whether three or four, he should count them as three (that is, the lesser of the two numbers). The same procedure is to be followed for Sa'y.

16. In case of large crowds, there is no harm in performing the circuits beyond the Station of Ibraheem or even further beyond, as the whole of the Sacred Mosque is a place of tawaf.

17. It is prohibited for a woman to make tawaf showing her adornments, using perfume, or not covering properly what the Shari'ah requires her to be covered.

18. If a woman's menses begins or she gives birth after entering into Ihram, it is not permissible for her to make tawaf until the flow of blood ceases and she is cleansed.

19. A woman may wear any dress for Ihram as long as it does not resemble men's clothing, show her adornments, or cause temptation to men.

20. To verbalize the intentions for acts of worship other than the Hajj or 'Umrah is an innovation (bid'a), and to say it aloud is even more incorrect.

21. If a Muslim has the intention of making Hajj or 'Umrah, it is forbidden for him to pass by the appointed Station of Ihram (al-miqat) without entering into Ihram.

22. If the pilgrim for Hajj or 'Umrah is arriving by air, he enters into Ihram on the plane when he passes parallel to the Station of Ihram on his route. He is to prepare himself for entering into Ihram during the flight before boarding the plane.

23. If one resides in Makkah, or between Makkah and the Stations of Ihram, he need not go anywhere to take Ihram. In this case, he is to take his Ihram for either Hajj or 'Umrah at his place of residence.

24. In order to increase the number of their 'Umrahs, some people go to al-Tan'im or al-J'iranah after the Hajj and subsequently return for 'Umrah. No support for this practice exists in the Shari'ah.

25. The pilgrim who is performing Hajj al-tamattu' re-enters Ihram on the 8th of Dhul-Hijjah at the place in which he is staying in Makkah, it is not necessary for him to take Ihram from any specified place within Makkah (such as al-Mizab), as many people do, nor is there any Farewell Tawaf for going out of Makkah at this time.

26. It is preferable to go to 'Arafat from Mina on the 9th of Dhul-Hijjah after the sun has risen.

27. It is not permissible to depart from 'Arafat on the 9th of Dhul-Hijjah before the Sun has set. When the pi1grim departs after sunset, he should do so with ease and dignity.

28. The Maghrib and 'Isha prayers are to be performed after arriving at Muzdalifah, whether at the time of Maghrib or during the period of 'Isha.

29. It is permissible to gather the pebbles for stoning the Pillars from any place within the boundaries of Makkah (al-Haram), not necessarily from Muzdalifah.

30. It is not recommended to wash the pebbles. No report exists to the effect that the Prophet (peace be on him) or his Companions ever did this. Nor are the used pebbles to be used again.

31. It is permissible for women, children and weak individuals to proceed to Mina at the end of the night.

32. When the pilgrim arrives in Mina on the Day of 'Eid (the 10th of Dhul-Hijjah), he should stop reciting talbiyah. The pebbles are to be thrown successively, one by one, at the Stone Pillar of 'Aqabah.

33. It is not required that the pebbles remain where they are thrown; it is only necessary that they be thrown at the Pillar.

34. According to the opinion of scholars, the period of sacrifice extends to the sunset of the third day.

35. Tawaf al-ifadah or al-Ziyarah on the day of 'Eid (the 10th of Dhul-Hijjah) is an essential part of the hajj and hajj is not complete without it. However, it is permissible to delay it until the end of the stay in Mina.

36. The person making qiran between Hajj and 'Umrah offers one Sa'y only. The same is true in the case of ifrad, if the person keeps his Ihram until the day of an-Nahr.

37. On the Day of Sacrifice, it is preferable that the pilgrim do things in the following order: begins by throwing pebbles at the Pillar of 'Aqabah: then offers his sacrifice: then shaves or clips his hair, he then makes tawaf of the Ka'bah followed by Sa'y . Changing this order is, however, permissible.

38. Returning to full normal state is attained after one has done the following:

(a) thrown the pebbles at the Pillar of 'Aqabah;

(b) shaved his head or clipped some of his hair,

39. If the pilgrim decides to shorten his stay in Mina, it is necessary that he departs from Mina before the sunset.

40. For a child who cannot do the throwing of pebbles, his guardian throws on his behalf after throwing his own pebbles.

41. A person who is not capable of going to the throwing due to old age, illness or pregnancy is permitted to appoint someone else (his proxy) to do the throwing on his or her behalf.

42. The proxy first throws his own pebbles and thereafter, without leaving the place, throws the pebbles on behalf of the person whom he represents at each of the three Pillars.

43. Except for the residents of the Sacred Mosque, it is obligatory on anyone who is doing hajj al-tamattu' or hajj al-qiran to sacrifice a sheep or to share in the seventh part of a camel or a cow.

44. If the pilgrim is unable to make this sacrifice, he must fast three days during the Hajj and seven days after returning home.

45. It is preferable that these three days of fasting be completed before the Day of 'Arafat so that he is not fasting on that day, or otherwise that he fast on the 11th, 12th and 13th of Dhul-Hijjah.

46. It is permissible to fast these three days either consecutively or separately, and the same applies to the seven days of fasting at home.

47. The Farewell Tawaf (tawaf al-wida') is obligatory for every pilgrim excepting menstruating or postpartum women.

48. To visit the Prophet's Mosque in Madinah is a sunnah, whether it is done before the hajj or after it.

49. When you enter the Prophet's Mosque, it is sunnah to pray two rak'as of tahiyyat al-masjid (the salah of greeting the mosque). Although you can perform this salah anywhere in the Mosque, it is preferable to perform it in the Rawdah.

50. Visiting the graves of the Prophet (peace be on him) and others is allowed for males only, and not for females, so that they would not have to travel for such a visit.

51. Rubbing and wiping one's hands against the walls of the chamber containing the Prophet's tomb, kissing it, or doing circuits around it are all innovations which are prohibited. Such things were not done by our upright ancestors. In particular, making tawaf around the chamber is shirk (ascribing partners to Allah).

52. It Is also shirk to call upon the Prophet (peace be upon him) for the fulfillment of a need or to remove a grief.

53. The Prophet's life in his grave is in the state of barzakh (the state of existence between death and resurrection on the Day of Judgement) and is in no way similar to his life on earth before his death. The nature and reality of the life of barzakh is known only to Allah the Most High.

54. People who stand in front of the Prophet's grave, raising their hands and making supplications, are doing something alien to Islam. This is an innovation in the religion.

55. Visiting the grave of the Prophet (peace be on him) is neither obligatory nor a condition for the completion of the Hajj, as some people believe.

56. The hadiths cited by some people prescribing visitation of the Prophet's grave either have weak authority or are fabricated.

The Pillars of Hajj

A pillar is a part of Hajj without which Hajj loses its validity and the pilgrim must repeat his Hajj. This invalid Hajj is considered an Umrah. The Hanafi School stated that Hajj has two pillars:

1. Spending a day at Arafah.

2. Tawafal Ifada which is done at the yaum Al-Nahr - the day of sacrificing animals - on returning from Mina Circumambulation. Generally, Abu Hanifa held Tawaf as obligatory and Ihram is a prerequisite for the validity of Tawaf. Malik and Ahmad had a different standpoint for they stated that there are four pillars of Hajj:

1. Ihram.

2. Spending a day at Arafah.

3. Sa'i between Safa and Marwah.

4. Tawaf Al Ifada which involves seven rounds of the Ka'bah.

Ash-Shaf'i added two more pillars:

1. Clipping some of the pilgrim's hair or shaving it all.

2. Close sequence of most rites of Hajj, e.g. Ihram must proceed all other rites and standing at Arafah must proceed Tawaf. Now, I will embark on the journey of Hajj and Umrah. I will give you a helping hand into both realms and guide you as to what to say and do. This guide will be indispensable to pilgrims. It will explain the obligations, duties and Sunnahs. Let us travel to the Holy lands and supplicate Allah the Almighty to accept our Hajj and 'Umrah and forgive our sins, and appreciate our effort. Amen.

Meeqaat

A Meeqaat is a fixed place beyond which it is not permissible for a pilgrim (of Hajj or 'Umrah) to proceed towards Makkah without making Ihraam (putting on the garments and making the intention). There are five such Meeqaats surrounding Makkah.

(a) Dhul Hulayfah - This Meeqaat is now known as Aabaar 'Alee (the wells of 'Alee) and it is situated about a mile and a half outside of Madeenah. It is for the people coming from the direction of Madeenah and its vicinity from the north and it is also the farthest Meeqaat from Makkah (approx. 750 km.).

(b) Dhaatu 'Irq - This is the designated Meeqaat for the people coming from the direction of Iraq. It is about 42 miles from Makkah.

(c) Al-Juhfah - Today Al-Juhfah is an abandoned village north west of Makkah near the town of Raabigh on the Makkah - Madeenah road. Consequently, people coming from Syria and its direction begin their Ihraam for Hajj and 'Umrah from Raabigh.

(d) Qarn al-Manaazil - This Meeqaat is now called as-Sayl and it was set for the people of Najd and the East. It is situated just outside of Taaif.

(e) Yalamlam - Yalamlam is the Meeqaat designated for people coming from Yemen and its direction (south). It is about 30 miles south of Makkah. These Meeqaats have all been fixed by statements of the Prophet which are recorded in Hadeeth collected by al-Bukhaaree and Muslim. They were set by the Prophet for people living in particular areas outside of their boundaries, however, a pilgrim may use any Meeqaat he or she wishes. For those living within the boundaries of the Haram, their Meeqaat for Hajj is their houses. But, if they intend to perform 'Umrah, they have to go outside the boundaries of the Haram in order to enter the state of Ihraam.

A pilgrim intending Hajj or 'Umrah who reaches these Meeqaats or extensions of them by land, by air, or by sea, must enter the state of Ihraam. The Prophetsaid, They (the Meeqaats) are for whoever comes to them intending Hajj or 'Umrah, other than those living within them. Hence, it is better for those coming by air to bathe before riding the plane, unless there is an in-transit stop on the way where this can be done. When the Meeqaat is neared, the garments of Ihraam should then be put on and the intention made. However, the clothes for Ihraam may also be put on from one's house and the intention made later when the Meeqaat is neared or crossed. It should be noted that Jeddah is not a Meeqaat, and thus Ihraam can not be made from there by those coming into the country in planes, ships or cars. One should put on Ihraam on the plane or before boarding the plane. If one made Ihraam from Jeddah, he is required to go back outside of the nearest Meeqaat and make Ihraam again or else he will have to sacrifice an animal in Makkah to make up for the mistake.

As for businessmen or others not intending Hajj or 'Umrah, Ihraam is not necessary for travelling in and out of the Haram area. This is confirmed by the fact that when the Prophet and his followers entered Makkah in the 8th year as conquerors, no one wore Ihraam. As for those living within the Meeqaats, they make their Ihraam for Hajj from their houses, but they are required to go out of the Haram if they intend to make 'Umrah, based on the Prophet'scommand to 'Aa'eshah's brother, Abdur Rahmaan, to take her out of the Haram boundaries and let her make Ihraam from there. (People commonly go to Tan'eem, which is where 'Aa'eshah went, but anywhere outside of the boundaries of the Haram is sufficient.) Her 'Umrah at this point after Hajj was due to her inability to do so before Hajj because of menstruation. It should be noted that neither the Prophet nor his companions made 'Umrah after Hajj, as is the popular practice among people now.

It is binding on the pilgrim to refrain from sins

It is essential for every pilgrim to shun all that is forbidden by Allah and to avoid committing acts such as fornication, sodomy, theft, taking usury, usurping the possessions of an orphan, cheating in dealing, betraying the trust, smoking drugs and cigarettes, drinking intoxicants, lowering clothes below the ankle. Pride, jealousy, hypocrisy, backbiting, mocking at other Muslims, using a musical instrument and listening to it, using radio and other means of entertainment for music or songs, playing chess, gambling, participating in lottery, photographing the animates and painting them are sins which have been forbidden by Allah in all times and all places and for all His slaves. Therefore, the pilgrim and the residents of Makkah ought to avoid them more. For committing sins within the Sacred precincts is a much more reprehensible act which incurs greater punishment. Allah says: And whoever inclines to evil actions therein or to do wrong (i.e. practice polytheism and leave Islamic Monotheism), him We shall cause to taste a painful torment. (22:25)

When Allah has threatened to punish those who commit sins within the Sacred precincts, it is anybody's guess as to what their punishment would be. Undoubtedly it would be a severe and great penalty. It is, therefore, imperative that one avoids all sins. A pilgrim cannot get reward for his Hajj nor forgiveness for his sins unless he avoids all that is forbidden. The Prophet said: One who performs Hajj and does not indulge in immodesty or transgression, would return (to his homeland) in the same state as he was given birth by his mother.

Of all the major sins, the worst and the most serious is invoking the dead, petitioning them in the hope that they would recommend their case to Allah or cure the ill or make the lost person return. Making an offering with this intention or slaughtering a sacrificial animal for them, amounts to serious polytheism which is forbidden in no uncertain terms by Allah. Such polytheism was the practice of the polytheists of the Jahiliyah (Ignorance period of Arabia). For stopping and removing it Allah sent down His Messengers and revealed His Books. It is, therefore, the binding duty of every pilgrim and non- pilgrim to avoid polytheism, repent it if he ever committed it in the past and prepare anew for Hajj. For polytheism nullifies one's all good deeds Allah says: But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them. (6:88)

A form of minor polytheism is to take an oath in the name of someone other than Allah, such as in the name of the Prophet, the Ka'bah and one's honesty. One should not practice hypocrisy or desire for fame or say such utterances as: "What Allah wills and /8 The word 'and' is an association, one should say: "What Allah wished 'then' you wished."/8 you will", or "If Allah and you were not there I would have ..." - all these forms of polytheistic utterances must be avoided. One should ask others to avoid them, as well.

The Prophet One who takes an oath in the name of someone other than Allah commits either kufr (disbelief) or polytheism. (Ahmad Abu Dawud and At-Tirmidhi).

According to an authentic Hadith reported by `Umar said:

One who has to take an oath should do it by the Name of Allah or keep quiet.

He added: One who takes an oath by the name of trust is not one of us. (Abu Dawud)

Furthermore, he said: hat I fear most for you all is minor Shirk.

When he was asked about minor Shirk (polytheism), he replied: Ar-Riya - showing-off.

He also said: Do not say what is willed by Allah and by so- and-so. Rather, you should say what Allah willed and THEN what so and-so willed.

In the Hadith collection of Nasa'i there is a report recorded on the authority of `Abdullah bin `Abbas that someone said: "Allah willed and you willed." The Prophet

Have you made me a partner with Allah? You should have said only what Allah willed

All the above Ahadith make it plain that the Prophet stood for monotheism and dissuaded his Ummah from Shirk (polytheism) both major and minor. He longed for the strong faith of his Ummah and its protection against divine penalty and disaster. May Allah bestow on him the choicest reward. He conveyed Allah's Message, made his Ummah fearful of Allah and acted sincerely towards Allah's slaves. May Allah send on him His blessings till the Last Day. It is binding on all the learned pilgrims and the people residing in the sanctified town and Al- Madinah that they impart the Shari'ah knowledge to others and dissuade everyone from Shirk (polytheism), major sins and things forbidden by Allah. They should make such points openly and comprehensively clear so as to bring people from darkness into light. Thus, they should discharge their duty of teaching and imparting Faith to others. Allah says:

(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians), to make it (the news of the coming of Prophet Muhammad and the religious knowledge) known and clear to mankind, and not to hide it. (3:187)

The purpose of the above verse is to caution the `Ulama of the Ummah that they should not follow the way of the transgressing people of the previous Books by concealing the truth with intentions of enjoying benefits in the world, rather than in the Hereafter. Allah says:

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. (2:159-160)

Several Qur'anic verses and Ahadith invite people to the way of Allah and drawing them to Allah's way is the best virtue and the most important duty. And this was the way till the Last Day for all the Messengers and their followers. Allah says: And who is better in speech than he who [says: `My Lord is Allah (believes in His Oneness),' and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: `I am one of the Muslims.' (41:33)

Also, Allah says: Say you (O Muhammad: 'This is my way; I invite unto Allah (i.e., to the Oneness of Allah - Islamic onotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e., to the Oneness of Allah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted is Allah (above all that they associate as partners with Him). I am not of the Mushrikun (polytheists, pagans idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah). (12:108)

The Prophet One who leads to goodness will receive the same reward as the one who does it. He

If Allah guides a single person through you, it is far better for you than the red she-camels.

Numerous Qur'anic verses and Ahadith reiterate this point. The `Ulama and the people of Faith should make a greater effort for inviting people unto Allah and take every possible step for showing the way of salvation to the slaves of Allah and for protecting them against destruction. This duty assumes greater importance, especially in this age when people are very concerned with their base and worldly desires and by the misleading and erroneous forces everywhere. There is a decreasing number of people inviting men to the truth whereas the number of those misleading people to atheism and promiscuity are increasing day by day. Allah is the Protector and there is no authority or power with anyone other than Allah, the Exalted, the Mighty. As long as the pilgrims stay in Makkah, they should constantly remember Allah, obey Him and do good deeds. They should perform the prayers and volunteer to do Tawaf of the Ka'bah as much as possible. For a good deed done within the Sacred Mosque brings greater reward. By the same token, a sin committed in the Sacred Mosque is a much more serious matter. The pilgrim should send much blessings on the Prophet as well.

Day One:

The 8th Day of Dhul-Hijjah

On the eighth day the pilgrim put on his Ihram and head out of Makkah to Mina. He spends the whole day and night in Mina involved in prayer, preparing himself to set out to 'Arafat. He prays Dhuhr and 'Asr shortened two Rak'ahs (units) each, Maghrib three Rak'ahs and 'Ishaa shortened to two Rak'ahs.

Day Two:

The 9th day of Dhul-Hijjah

This day is known as Yawm 'Arafah, after praying Salaatul-Fajr in Minaa, the pilgrim waits until just after sunrise, then he heads out of Mina to Plain of 'Arafah which he should enter around noon. In 'Arafah he prays Salaatdh-Dhuhr and Salaatul-'Asr joined and shortened. He should then wait in 'Arafah until just after sunset, then set out to Muzdalifah (an area between 'Arafah and Minaa). There he should pray Maghrib and 'Ishaa together with 'Ishaa shortened, then spend the rest of the night in prayer and sleep.

Day Three:

The 10th day of Dhul-Hijjah

This day is known as 'Eid al-Ad-haa. The pilgrim should pray salaatul-Fajr in Muzdalifah, then leave Muzdalifah for Mina shortly before sunrise. In Mina he collects seven small stones and heads for the largest Jamrah. As he throws each stone at the Jamrah he should say Allahu Akbar. On completion of the rites of stoning he should clip or shave his head and take off his Ihram. He should then go to the place where animals are kept and slaughter an animal if he is making a Hajj Qiraan or Hajj Tamattu'. After that he goes to Makkah and makes seven circuits of the Ka'bah known as Tawaaf al-Ifaadah, then returns to Mina and spends the rest of the night there.

Day Four:

The 11th day of Dhul-Hijjah

On this day he should pray Fajr in Mina and wait until after Dhuhr then he should head for the three Jamrahs. On the way there, he collects enough pebbles with which to stone all three of them. He should start with Jamratul-Oolaa then al-Wustaa and al-Aqabah.

Day Five:

The 12th day of Dhul-Hijjah

He does as he did on the 11th and, on the completion of the stoning, he is allowed to return home. Before leaving the vicinity of Makkah the pilgrim should perform the farewell Tawaaf known as Tawaaf al-Widaa'.

Day Six:

The 13th day of Dhul-Hijjah

It is however recommended that he stay for the 13th and do exactly as he did on the 11th and 12th. After completing the stoning he should then perform the farewell Tawaaf of the Ka'bah before leaving Makkah. Labbayk, Allahumma Labbayk! Labbayka, Laa shareeka laka labbayk. Innal-hamda wan-ni'mata laka wal-mulk, laa shareeka lak (Here I am, O Allah, here I am You have no partner; here I am! You alone deserve all praise and gratitude! To you belong all favors, blessings and Sovereignty and You have no partner.)

Errors Often Committed by Pilgrims

First: Errors Related to Ihram

Some pilgrims bypass the designated Station of Ihram on their route without either being in Ihram or entering into Ihram there, proceeding until they reach Jeddah or some other place within the precincts of the Stations, at which they enter into Ihram. This is against the command of Allah's Messenger (peace be on him), which stipulates that every pilgrim should enter into Ihram at the Station of Ihram which lies on his route. If this happens to someone, he must either go back to the Station of Ihram lying on his route and there enter into Ihram, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor. This applies to all pilgrims regardless of whether one passes the Station of Ihram by air, by sea or by land * If one did not pass through one of the five designated Stations of Ihram he should enter into Ihram at a point which is nearest to the Station of Ihram on his route.

Second: Errors Related to Tawaf

1. Starting the Tawaf at some point other than the site of the Black Stone, while it is obligatory to begin tawaf from the Black Stone.

2. Doing one's tawaf inside the Hijr of Isma'il, which means going around a portion of the Ka'bah rather than the whole of it since the Hijr of Isma'il is a part of the Ka'bah which would then be left out of tawaf. Such a tawaf is invalid.

3. Doing ramal (i.e., taking quick short steps) during all seven circuits while ramal is to be done only during the first three of the Tawaf of Arrival (tawaf al-qudum).

4. Struggling vehemently to kiss the Black Stone in this process and hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.

* It should be noted that the tawaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying' 'Allahu akbar" when one comes parallel to it, although one may be at a distance from it.

5. Wiping one's hand over the Black Stone, seeking "blessings" (barakah) thereby is an innovation (bid's) with no basis in the Shari'ah of Islam. The sunnah is to touch it or kiss it only when it can be done easily.

6. Touching the four corners of Ka'bah or its walls, and wiping one's hands against them. The Prophet (peace be on him) did not touch any part of Ka'bah except the Black Stone and the Yemeni Corner.

7. Saying specific formulas of supplications reserved for each circuit. The Prophet (peace be on him) did not specify any supplications except to say "Allahu akbar" when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, he said: Rabbana, atina fid-dunya hasanatan wa fil-akhirati hasanatan wa Qina adhaban-nar. Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of the Fire.

8. Raising one's voice above the voices of others; whether in following or leading the tawaf as it causes confusion among the worshippers.

9. Struggling to pray at the Station of Ibraheem. This is contrary to the sunnah, besides being injurious to other worshippers. It is sufficient to pray the two rak'as of tawaf after completing one's tawaf anywhere within the Sacred Mosque.

Third: Errors Related to Sa'y

1. When climbing upon Safa and Marwah, some pilgrims face the Ka'bah and gesticulate toward it with their hand while saying "Allahu akbar" as if they were saying takbir for salat. This gesticulating is an error because the Prophet (peace be on him) raised his palms only for supplication. Here you may glorify and magnify Allah the Most High, supplicating Him in any words you wish while facing the direction of the Ka'bah. It is preferable to recite the dhikr which the Prophet (peace be on him) recited at Safa and Marwah.

2. Accelerating one's pace throughout the entire distance between the two hills. The sunnah is to accelerate one's pace only between the two green posts, while walking at normal pace the remainder of the way.

Fourth: Errors Related to 'Arafat

1. Some pilgrims camp outside the boundaries of 'Arafat and remain there until the sun has set; then they depart for Muzdalifah without standing at 'Arafat properly. This is a serious error which invalidates their Hajj since standing in Arafat is the essence of Hajj, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in Arafat during the night of sacrifice in particular.

2. Departing from 'Arafat before the sun has set is not permissible, because the messenger of Allah (peace be on him) stayed at 'Arafat until the sun had set completely.

3. Struggling through crowds in order to climb Mount 'Arafat is not permissible, because it causes much harm and injury to others. The entire Plain of 'Arafat is a place of standing, and neither climbing Mount 'Arafat nor making salah there has been recommended.

4. Making supplications facing Mount 'Arafat is incorrect because the sunnah is to face Qiblah while making supplication.

5. Making heaps of earth or pebbles: during the day of 'Arafat, at particular places, by some people, has no bases in the Shari'ah of Allah.

Fifth: Errors Related to Muzdalifah

Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and 'Isha prayers. This is not correct. Nor is the practice that all the pebbles must be collected at Muzdalifah. The correct position is that the pebbles can be collected anywhere within the boundaries of al-Haram (the territory or precincts of Makkah). It is known that the Prophet (peace be on him) did not ask that the pebbles for Jamratul- Aqabah be picked up for him from Muzdalifah. They were picked up for him in the morning, after leaving Muzdalifah and on entering Mina. The rest of the Pebbles were pecked up for him from Mina too. Some pilgrims wash the pebbles, but this is not recommended.

Error Related to Throwing the Pebbles

1. Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars. they are actually throwing them at shayateen (devils): hence they hurl them with rage and force. However, the throwing of the pebbles has been merely prescribed as a means of remembering Allah the Most High.

2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophet (peace be upon him) prohibited, what is allowed is to throw pebbles the size of good beans.

3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.

4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Shari'ah prescribes throwing the pebbles one by one, saying "Allahu akbar" at each separate throw.

5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.

Seventh: Errors Related to the Farewell Tawaf (Tawaf al- Wida)

1. On the day of their departure, some pilgrims go to Makkah to perform their Farewell Tawaf before throwing the pebbles at the Pillars. Then they return to Mina to throw the pebbles, and depart from Mina for their respective countries. Thus their final rite becomes that of throwing the pebbles at the Pillars and not of the tawaf of Ka'bah. This is an error as the Prophet (peace be on him) said, No one should depart without his last visit being to the House (Ka'bah). Accordingly, the Farewell Tawaf must take place after one has completed all the rites of Hajj (and before starting his journey for home). After this tawaf one should not stay in Makkah except during the time it takes to prepare to depart.

2. After finishing the Farewell tawaf, some people walk backwards, facing the Ka'bah, as they exit from the Sacred Mosque, under the impression that this is a veneration of the Ka'bah. This act is an innovation (bid'a) in the religion and is without any basis.

3. After finishing the Farewell Tawaf, some pilgrims halt at the door of the Sacred Mosque to make supplications. This is also an innovation with no basis in the Shari'ah of Islam.

Eighth: Errors Related to the visit of the Prophet's Mosque

1. Touching and wiping one's hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophet (peace be on him) in order to receive blessings (barakah) are an innovation (bid'a). Blessings come from following what Allah and His Messenger (peace be on him) have prescribed, and not from following innovations.

2. Going to the caves of Mount Uhud or to the caves of Hira or Thaur near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Shari'ah.

3. Likewise, visiting certain sites under the impression that these constitute "relics" of the Prophet (peace be on him), as for example the place where his camel sat, the Well of 'Uthman or the Well of the Ring, and gathering soil from these places to obtain "blessings", are all innovations.

4. Calling upon the dead while visiting the graves at the Baqi' Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there, is a grievous error. Indeed, it is shirk (ascribing partners to Allah the Most High), as has been pointed out by scholars. It is clear from the Book of Allah and the sunnah of His Messenger (peace be on him) that all forms of worship are for Allah alone. It is not permissible to call upon, or to offer sacrifice, give vow, or any other form of ibadah (worship) except for Allah alone. Allah the Most High, says: And they were commanded nothing except to worship Allah (only), purifying the religion for Him alone, and He also says, Verily, the places of worship are for Allah (alone), so do not call on anyone else apart from Allah. We ask Allah, the Most High to improve the condition of the Muslims and to give them understanding of the religion and to turn all of us away from errors and deviations indeed. He is the Hearing, the Responding.

Visitation of the Prophet's Mosque

• Going to Madinah at any time with the intention of visiting the Prophet's Mosque is a sunnah, as is performing salah in it. According to a hadith of the Prophet (peace be on him), a salah performed in the Prophet's Mosque is better than a thousand salats in any other place excepting the Sacred Mosque (Masjid al-Haram) in Makkah.

2. There is no Ihram nor Talbiyah for the visit to the Prophet's Mosque, and it should be emphasized that there is no connection whatsoever between this visit and the Hajj.

3. When you enter the Prophet's Mosque, enter with your right foot first, saying the name of Allah the Most High, and evoking blessings on His Prophet (peace be on him), and ask Allah to open the gates of His mercy for you. The recommended words for entering any mosque, including the Prophet's Mosque, are: "A'udhu billahil-adheem wa wajhi hil-kareem wa sultanihil-qadeem mina - shaytani-rajeem. Allahhumma, iftah li abwaba rahmatik. (I seek refuge in Allah the Al-mighty, and in His noble countenance and in His eternal power, from Satan the Rejected. O Allah, open to me the doors of Your mercy.)

4. Perform two rak'as of tahiyyat al-masjid (the salat of "greeting of the mosque") after entering the Mosque, preferably in the Rawdah or otherwise anywhere else in the Mosque.

5. Then go to the grave of the Prophet (peace be on him), and standing in front of it and facing it, say in a respectful and hushed voice: "Assalamu 'alaika, ayyuhan-nabiyyu wa rahmatul-lahi wa barakatuhu." (Peace be on you, O Prophet, and the mercy and blessings of Allah), and call for the blessings of Allah on him. There is no harm if you add:"Allahumma, atihil-waseelata wal-fadeelata wab-'athul-maqamal-mahmoudal-ladhee wa'adtahu. Allahumma, ajzih 'an ummatihi afdalal-jaza'." (O Lord, give him the right (of intercession) and the favor, and raise him to the praiseworthy station which you promised to him. O Allah, reward him on behalf of his Ummah (people) with the best of rewards.) Then move a little to the right to stand before the grave of Abu Bakr (may Allah be pleased with him). Greet him and supplicate Allah to bestow His mercy and forgiveness on him. Again move a little to the right to stand before the grave of 'Umar (may Allah be pleased with him), and greet him and make supplication for him.

6. It is sunnah to have (Taharah), and visit the Mosque of quba' and offer salah in it, as the Prophet (peace be on him) prayed there and encouraged others to do the same.

7. It is sunnah to visit the graves of al-Baqee' cemetery, and the grave of 'Uthman (may Allah be pleased with him) and the martyrs of Uhud, and the grave of Hamzah (may Allah be pleased with him); to greet them and to pray for the mercy of Allah upon them. The Prophet (peace be upon him) used to visit all these graves and pray for the souls of those who were buried there. He taught his companions when visiting graves to say:"Assalamu 'alaikum, ahlal-diyar minal-mu'mineen wal-muslimeen. wa inna insha-Allah bikum lahi- qoon. Nasalal-laha lana wa lakumul- 'afiyah. (Reported by Muslim) (Peace be on you, O dwellers of this place from among the Believers and the Muslims, and we will insha-'Allah join you. We ask Allah for security (from the Fire of hell) for ourselves and for you.) According to the Shari'ah besides the mosques and other places mentioned above, there are no other mosques or places in Madinah which are to be visited. Therefore, do not burden yourself by visiting places for which there is no reward or for which, in fact, there might be some blame for doing so. And Allah is the source of guidance.

Restrictions of Ihram:

The Muhrim is forbidden of the following:

1. Sexual intercourse and all matters leading to it such as kissing, caresses or talking with one's wife about intercourse or related sexual matters.

2. Violating the limits ordained by Allah and disobeying His orders. Disobedience of Allah the Most High, is despicable when one is not in the state of Ihram, but it is more vicious and wicked if it happens when one is in the state of Ihram.

3. Disputing, arguing or fighting with servants, companions or others.

4. Wearing any sewn clothes which fit the body such as sewn shirts, garments, trousers and Jubbah (a long outer garment open in front with wide sleeves). It is worth noting that Izar is not sewn to fit the body. On the contrary, we make it fit by tightening it to our waists. Anything which is wrapped around any part of a man's body is not allowed because it is sewn or made to fit a part of human body, e.g. socks, waistcoats, pullovers, and jockey clothes. It is forbidden for a man to wear gloves. There is disagreement as to whether women should be allowed to wear gloves or not. Men are forbidden any kind of head cover whether sewn or not. A Muhrim is even forbidden from bandaging his wounded head. If he had a good excuse for bandaging it, he is not guilty of sin, nevertheless, he has to offer a sacrifice. The Muhrim may wear slippers which cover the sole of the foot and do not reach the ankles. If he does not have slippers, he may wear khof or shoes after cutting it down to the ankles. Some scholars were of the opinion that cutting shoes down to the ankles is not a prerequisite, it was abrogated.

5. It is forbidden for the Muhrim to wear clothes dyed with ascent material that lingers him wherever he goes. He is forbidden using perfume on body or clothes or hair. If he violates these restrictions on purpose, he must atone. He does not need to atone, if he violates them out of forgetfulness. This rule is applied to both men and women in the state of Ihram. Ash-Shafi'i and Ahmad exempt the Muhrim who forgets and is accidentally perfumed, from the penalty. However, Abu Hanifa and Malik held that the Muhrim who forgets and wears perfume must atone.

6. The Hanafi school held that the Muhrim must atone if he forgets and covers his head for a whole day. If he covers it for less than a day, he must pay a Sadaqa. Malik was of the opinion that he must pay a Sadaqa even if he forgot that he should not wear head covering so long as he wore it for a certain need and for a long time. It is not allowed for him to put scented or unscented hair oil on his head. It is allowed that he should put oil, ghee, or cream, provided that they are unscented, on his body. If it is scented then he must atone because it is not allowed. If one smells a perfume deliberately while in the state of Ihram, he has committed a sin and he has to atone.

7. The majority of scholars held that it is disliked to smell the scent if the things that are planted for their scent but if a Muhrim does so, he is not obliged to atone. Ash-Shafi'i and Ahmad held that the Muhrim is not allowed to smell the things that are planted for their scent and if he does so, he must atone.

8. There is consensus among the scholars that the Muhrim is forbidden to remove his hair, whether through cutting, shaving or pulling out. He must not remove the hair in his head, body, beard, moustache armpit or pubic hair. However, he will not be penalized for this violation if he does it for a genuine excuse. He has to atone notwithstanding. He is not obliged to make atone for plucking out a hair which causes pain or inconvenience for him from his eye-lids or eyebrows. The three Imams held that if the Muhrim has an ailment in his scalp that necessitates shaving, he is not to be held to account for it. Abu Hanifa held that in such a case the Muhrim should atone. There is a consensus among the scholars that the Muhrim is allowed to scratch his head gently. If scratching and combing his hair lead to pulling out hair then these actions are forbidden. The Muhrim will not be held to account for natural hair fall.

9. There is a consensus among the scholars that, in the state of Ihram, the Muhrim is forbidden to clip his nails without any genuine excuse. However, if a nail is broken, he may remove it without incurring any penalty because it causes him a lot of pain and suffering. If a disease or infection spreads in his nails and he has no choice but clipping them, he is not obliged to atone.

10. It is forbidden for a Muhrim to cover his head with anything such as a hat, a turban, a ghatarah, a fez (tarboosh) or a piece of cloth held tightly to one's head or any of the customary head coverings. However, the three Imams held that a Muhrim may cover his head with unusual things such as a plate, kofa or his hand. Malik was of the opinion that a man is forbidden to put anything whatsoever on his head. There is consensus among the scholars that a woman is forbidden to wear a veil to cover her face except for the part of the face which must be covered to hide the hair. However, there is no harm if she covered her face with something that does not touch her face or hold closely to it. If in need, she may use a piece of cloth as a screen from either the heat or cold. But if she is afraid of tempting others with her beauty she must cover her face. Some scholars held that it is allowed for a woman to cover her face. The Hanafi school held that a man is forbidden to cover his face with any of the customary coverings. The Maliki school held that he is forbidden to cover his face with usual or unusual coverings. He is not allowed to cover it with flour, mud or the like. Covering a part of the face is subjected to the same ruling of forbiddance so long as it lasts for a whole day. Ash-Shafi'i and Ahmad stated that a man's face is not included under the state of Ihram, accordingly, he may cover it without making atoning.

11. Many of the scholars held that it is forbidden for a Muhrim to contract a marriage or act on behalf of others. If a Muslim in the state of Ihram did so, such a marriage contract is invalid. However, Abu Hanifa and Al-Thawri held that a Muhrim may contract a marriage but he is forbidden to consummate it. If a man divorced his wife then he revoked this divorce while in the state of Ihram, then the revocation of the divorce is valid.

12. There is consensus among the scholars that hunting is forbidden to the Muhrim even if he does not actually slaughter the animal. There is also consensus that hunting animals which share the three following characteristics is forbidden:

A. It should be a game. The Muhrim is allowed to slaughter and eat tame animals such a cows, camels, sheep and chicken. He is forbidden to slaughter and eat wild animals such as gazelles, giraffes, and pigeons.

B. It should be lawfully edible animal. The majority of the scholars held that the Muhrim is allowed to kill the animals which are not lawfully edible such as predatory animals and the rest of the forbidden animals.

C. It should be an animal that lives on land not in water because hunting sea animals is lawful. A Muhrim is forbidden to participate with others or help others to hunt the forbidden animals. Even if his help was as much as pointing out their whereabouts, or lending some tools which might help catching them. There is a consensus among the scholars concerning the forbiddance of hunting on land for a Muhrim. At this point I should refer the reader to the original book for more illuminating details. The Muhrim is forbidden chasing, scaring off, beating or disturbing land game. He is forbidden to buy and sell them. It is forbidden that a Muhrim should eat from the meat of the game which was hunted and slaughtered at his request or at his suggestion. However, if he did not order this hunting or help in anyway in it, he is allowed to eat from it. It is forbidden for a Muhrim to spoil the eggs of the animals, or buy, sell or even milk them. The Muhrim is allowed to kill mosquitoes, fleas, bed bugs, and certain kind of moths which haunt camels. Malik held that if the Muhrim kills flies and lice, he must pay Sadaqa. The Hanafi school and Ahmad held that it is forbidden to kill flies and lice, yet the Muhrim does not have to atone for killing them. The Muhrim is allowed to take the lice off his clothes or book and throw them away.

Types of Hajj

The way in which the pilgrimage to Makkah can be performed and the regulations governing its rites vary according to where the pilgrim lives or whether one intends to make 'Umrah along with Hajj or whether one wants to offer an animal sacrifice or not. These variations have been traditionally grouped into three categories and referred to as the three types of Hajj: Hajj Ifraad, Hajj Qiraan and Hajj Tamattu'. Any one of these three methods, if performed according to their regulations without doing any actions which invalidate them, fulfill the compulsory Islamic requirement of Hajj once in a lifetime. The three permissible kinds of Hajj with the rules and regulations governing each of them are as follows:

Hajj Ifraad (Isolated Hajj)

This refers to Hajj performed by itself without 'Umrah and the pilgrim performing this type of Hajj is called a Mufrid. Such a pilgrim is required to enter the state of Ihraam with the intention of doing Hajj only.

Regulations concerning Ifraad

1. Although the Mufrid may offer an animal sacrifice if he wants to, he is under no obligation to do so.

2. If a pilgrim who has made intentions of Hajj Ifraad, performs 'Umrah during the months of Hajj (Shawwaal, Dhul-Qa'dah and Dhul-Hijjah) prior to the beginning of the Hajj rites proper (the eighth of Dhul-Hijjah), he is no longer considered Mufrid. He must now shift to one of the other two types of Hajj combine 'Umrah along with them and their regulations must instead be followed.

3. On arrival in Makkah the Mufrid is required to make Tawaaf (circling) of the Ka'bah known as Tawaaf al-Qudoom (the arrival circuit).

4. This is the only type of Hajj allowed for those living within the boundaries from which Ihraam is put on. These boundaries are known as Meeqaat.

Hajj Qiraan (Accompanied Hajj)

This is Hajj combined with 'Umrah without coming out of Ihraam, and the pilgrim performing this type of Hajj is known as a Qaarin. The Qaarin should enter the state of Ihraam with the intention of performing 'Umrah and Hajj together.

Regulations concerning Qiraan.

1. For Hajj Qiraan, the 'Umrah has to be done within the months of Hajj (Shawwaal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah) and completed before beginning the rites of Hajj.

2. The Qaarin should clip his hair after 'Umrah instead of shaving it.

3. The Qaarin is not allowed to come out of the Ihraam no matter how long the period between his 'Umrah and Hajj may be.

4. The Tawaaf made for 'Umrah takes the place of Tawaaf al-Qudoom.

5. The Qaarin must sacrifice the animal which he brought along with him from the boundaries known as the Meeqaat.

6. Hajj Qiraan can only be performed by those living outside the Meeqaat. The proof for that is Allah's statement: This concession is only for those whose homes are not near the sacred mosque. (2:196)

Hajj Tamattu' (Enjoyable Hajj)

'Umrah is also combined with Hajj under this type; however, a new Ihraam is made for the Hajj. The pilgrim performing this type of Hajj is known as a Mutamatti'. The name Tamattu was chosen because the Mutamatti' is allowed to come out of Ihraam after the completion of his 'Umrah, and enjoy all the pleasures, which were allowable prior to Ihraam, including sex.

Regulations Concerning Tamattu'

1. The 'Umrah has to be within the months of Hajj and must be completed before beginning the rites of Hajj.

2. The Mutamatti' should clip his hair instead of shaving it to come out of his state of Ihraam.

3. After completing 'Umrah, the pilgrim making Hajj Tamattu' must come out of his or her state of Ihraam.

4. After coming out of the Ihraam of 'Umrah, the Mutamatti' is allowed to do everything that was permitted before going into the state of Ihraam.

5. The Mutamatti' is obliged to offer an animal sacrifice, but if he is unable to do so, he is required to fast for ten days according to Allah's statement: But if someone can not afford a sacrifice, he can fast three days during Hajj and seven days after returning home. That is ten days in all. (2:196)

6. The Tawaaf made for 'Umrah takes the place of the arrival Tawaaf (Tawaaf al-Qudoom).

7. Hajj Tamattu', like Qiraan, is only to be done by those living outside the Meeqaat.

Performing Hajj on behalf of others:

Some people cannot perform Hajj due to physical disability. Each case has its exclusive verdict.

1. If someone has the financial ability to perform Hajj but is unable to perform it due to sickness or old age, there is consensus among scholars that he must arrange for someone else to perform obligatory Hajj on his behalf.

2. Abu Hanifa, Ash-Shaf'i, and Ahmad stated that the physical disabled must arrange for someone to perform the prescribed Hajj on their behalf even if they can afford it. Malik was of the opinion that they are not obligated to perform Hajj due to their disability. The Hanafi school agreed with his verdict.

3. If the physically disabled Muslims can afford the expenses of arranging for a substitute to perform `Umrah or Hajj for the fulfillment of a vow but they cannot find anyone to do it on their behalf, they are absolved of such arrangement. A substitute is forbidden to use the money given to him by the disabled to meet the expenses of Hajj extravagantly or miserly. He should follow a middle course of action in spending it unless he is given a free hand to a sum of money. In such case he is allowed to spend this sum of money, which the disabled gave him saying: Perform Hajj on my behalf using this sum of money, in the way that you think best. If the disabled hires a substitute to perform Hajj on his behalf for a certain fees, he is free to spend it the way he likes, for thus the money becomes his own property. Malik, Ash-Shaf'i, Ibn Al Monzer and Ahmad held the view that it is allowed to hire a substitute to perform Hajj on people's behalf, Ash-Shaf'i and Ahmad were of the opinion that a person must perform his own Hajj while he can before performing it on behalf of others. The Hanafi and Maliki schools held that it is allowed for a person to perform Hajj on behalf of others before they perform their own prescribed Hajj.

The verdict on the Muslim who does not perform Hajj not withstanding his ability to do so until he finally dies: If the Muslim is capable of performing Hajj yet he does not do it out of negligence or for any other reason until he finally dies, his heirs must take the expenses of hiring a substitute to perform Hajj and Umrah on his behalf out of the patient's wealth. Al Hasan, Tawos, Ash-Shaf'i and Ahmad held this view. Abu Hanifa and Malik held that the heirs must assign this task to a substitute only if the sick person leaves a will to that effect. If the Sick Person makes a request in his will regarding it, then Hajj may be performed, meeting all its costs from one third of the share of his heritage. Al-Shu'aby and Al-Nakh'y hold the same view. Scholars differed as to the place where the substitute pilgrim must declare his intention to visit Mecca for Hajj and Umrah on behalf of the dead person.

The Hanbali School stipulated declaring this intention at the dead person's home land or a nearby country. If his heritage does not cover the ensuing expenses, the substitute must start his pilgrimage from where the dead person's wealth can easily cover the expenses - Al Hasan and Ishaq held the same opinion. Ash-Shafi'i was of the opinion that it is lawful for the heirs of the sick person to hire a substitute to perform Hajj on his behalf at the Miqat (the specific place where the pilgrim's intention to visit Mecca for Umrah or Hajj must be declared and he must put on Ihram garb). He held this view because a person does not enter the state of Ihram until he reaches the Miqat. If the person dies on his way to perform the prescribed Hajj, his substitute should declare his intention at the place where he died. It is preferred that the son should be the substitute of his parents. If both parents died before performing their obligatory Hajj, their son should substitute them starting with his mother. If only one of them died before performing his/her obligatory Hajj he should first substitute him/her then proceed for supererogatory Hajj on behalf of the one who had performed the prescribed Hajj.

The Day of Arafah:

Spending the day at Arafah is the most fundamental and important rite of Hajj for the Prophet (P.B.U.H.) said, Hajj is Arafah. Staying in Arafah means physical and mental presence in any part of Arafah, providing that the Muslim is in the state of Ihram, whether standing, riding or sleeping. Staying in Arafah is accomplished so long as the Muslim is in the state of Ihram, regardless of the fact that he is full aware or ignorant that it is its time. The time to spend at 'Arafah begins from noon of the 9th day of Dhul-Hijjah until dawn of the 10th day - Yaum Al Nahr [the day of sacrifice]. The pilgrim may spend the day of 'Arafah anywhere within the bounds of Arafah except the bottom of the valley called 'Urnah for it is not sufficient to fulfill the condition of staying at 'Arafah. Urnah is part of Al Haram. It is preferred to spend time near the rocks where the Prophet (P.B.U.H.) stood or as close to them possible providing such that the pilgrim does not crowd or hurt others. People often make a big mistake by standing on the Mount Rahmah in the belief that it is a Sunnah, which it is not. However, it is a Sunnah, to stand riding a mount, if possible. Before standing on Arafah, it is a Sunnah to make Ghusl (complete ablution), direct his face to Qiblah say there is no god but Allah, Allah is the Great and ask Allah to shower His blessings upon Muhammad (P.B.U.H.).

The pilgrim should implore Allah for whatever he craves of the good of this world or the Hereafter. He should persist in his supplications. He should keep in mind that the day of Arafah is a blessed day for the Almighty descends to the nearest heaven and looks with pride at His slaves on earth and boasts of them before those in heaven. Allah frees from Hell more people on the day of Arafah than on any other day. Angels witness that Allah, the Most High, has forgiven those who spend the Day at Arafah. The pilgrim who chooses to spend the day time at Arafah must stay there until after sunset for this is what the Prophet did in Wada' Hajj (Farewell Pilgrimage). In this respect, the Prophet (P.B.U.H.) said, Follow my example in performing the rites of 'Umrah and Hajj. If the pilgrim chooses to spend the night at Arafah, he is not obligated to stay until dawn. There is no consensus among scholars as to whether it is a requisite condition or a Sunnah to extend the stay at 'Arafah until nightfall. It is commended for the pilgrim to rid himself of minor and major impurities - through ablution or Ghusl - before standing at Arafah. However if someone was impure or, in case of female pilgrims, was menstruating or suffering of post-birth bleeding, it is allowed for them to stand at Arafah. Their standing at Arafah is valid and there is no compensation.

Hajj in Pre-Islamic Times

Hajj and its rites were first ordained by Allah in the time of Prophet Ibrahim. However, with the passage of time both the form and the goal of Hajj rites were changed. The process of distortion reached its peace with the introduction of idols to the Ka'bah, as was previously mentioned. Many major tribes with their allies and slaves used to come to Makkah and encamp there separately. Poets praised the bravery, renown, dignity, strength and generosity of their fellow tribesmen. They also satirized the other tribes by inventing exaggerated tales of the latter's cowardice, stinginess and weakness. Competitions in generosity were also staged. In order to assert his superiority, the chief of every tribe set up huge cauldrons, slaughtered numerous camels and cooked the flesh which was then freely distributed for the "pilgrims". The sole objective of this extreme generosity was for their name to be exalted in the whole of Arabia and for it to be publicized that this person slaughtered so many camels and gave food to so many people. Singing, drinking, adultery and various kinds of immorality were indulged in, and the thought of God scarcely occurred to anybody.

The religious rite of Tawaf (circling of the Ka'bah) was reduced to a circus. Women and men went round and round the Ka'bah performing Tawaf stark naked. They said: "We shall go before God in the same condition in which our mothers gave birth to us." Prayer in the Masjid of Ibrahim was accompanied by hand-clapping, whistling and the blowing of horns. The name of God was pronounced in the prayer of intent known as Talbeeyah (Labbayk Allahumma Labbayk: "Here I am present, My Lord, I am present.") However, even this expression of reverence was distorted by the following additions: "No one is your partner except one who is permitted by you. You are his master and the master of what he possesses."

Sacrifices were also made in the name of God; however, the blood of the sacrificed animals was poured on the walls of the Ka'bah in the belief that Allah demanded flesh and blood. Even the four months of Hajj (Shawwaal, Dhul-Qa'dah, Dhul-Hijjah and Muharram), which Prophet Ibrahim had declared as sacred and free from war and bloodshed were not safe from their tampering. Later generations paid little regard to the sanctity of these months, and when they wanted to fight, they merely turned a sacred month into an ordinary month for that year, then compensated for it in the next year.

Some people who were good intentioned in religion used to set out for Hajj without any provision for journey, and traveled there begging food along the way. They considered this form of begging an act of piety. They claimed that they were Mutawakkiloon (those having full trust in God) and that they were proceeding towards the House of God, therefore, they were not in need of worldly materials. Doing business or working for one's livelihood during the Hajj journey were considered unlawful. Others used to give up food and water during Hajj and regarded this abstention as part of worship, while others stopped talking from the beginning of Hajj until its end.

These distorted Hajj rites continued to be practiced for nearly two and a half thousand years. No Arab prophet was born during this long period, nor did any prophet's genuine teaching reach the people of Arabia. Ultimately, however, the time arrived for granting the Du'aa (prayer) of the Prophet Ibrahim which he had invoked while raising the walls of the Ka'bah. Oh Lord! Raise up in their midst a messenger from among them who will recite to them your revelations and instruct them in the Scripture and in wisdom and who will reform their morals.

Consequently, a man arose from the progeny of Ibrahim whose name was Muhammad ibn 'Abdullaah. Prophet Muhammad ( PBC) revived the same genuine and pure religion which was taught by Prophet Ibrahim. In the course of 21 years he completed the mission of purifying the Ka'bah and establishing Allah's religion as the law of the land, and he again declared the Ka'bah as the universal center for worshippers of the one True God. Along with the revival of Hajj, all the deviant and idolatrous customs of the period of ignorance which had become rampant since the time of the Prophet Ibrahim were completely eliminated. All the idols in Ka'bah were smashed and removed, and the worshipping of other than Allah that was being done there was stopped. All invented rituals were wiped out and all fairs and carnivals were stopped. Furthermore, it was ordered that Allah's worship should only be carried out in the prescribed manner. The Prophet ( ??? ???? ???? ???? ) said: Take your rites of Hajj from me alone. All indecent acts were strictly banned in Allah's statement: There is to be no lewdness nor wrangles during Hajj. (2:197) Competitions among poets in the exaltations of their forefathers and clansmen's achievements were all stopped. Instead Allah told them: And when you have completed your rites (of Hajj), then remember Allah as you used to remember your fathers, nay with a more vigorous remembrance. (2:200) All competitions in generosity which were meant solely for pride and fame were terminated and in their place was revived the system which existed in Ibrahim's day, whereby animals would be slaughtered exclusively in the name of Allah in order that poor pilgrims may be fed during the Hajj. Allah said: Eat and drink but do not be excessive. Verily He does not love the wasteful. (7:31) So mention the name of Allah over these animals when they are drawn up in lines. Then when their flanks fall (dead), eat from them and feed the beggar and the supplicant. (22:36)

The practice of spattering the blood of the sacrificed animals on the walls of Ka'bah and the throwing of their flesh there was also stopped. Allah informed them that: Their flesh and their blood do not reach Allah, but it is the devotion from you that reaches Him. (22:37) Circling the Ka'bah in a state of nudity was strictly prohibited by the Prophet ( ??? ???? ???? ???? ) on Allah's command. And Allah further explained: Say, who has forbidden the adornment (dress) given by Allah which He has brought forth for His servants. (7:32) It was also strictly prohibited to interchange the months of Hajj so as to turn the Haraam months into Halaal ones for the purpose of battle. Allah said: Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled. They allow it one year and forbid it another year so that they may make up the number of the months which Allah has allowed in order to permit what Allah has forbidden. (9:37) It was also prohibited to start for Hajj without taking provision and Allah said: You must take provision for the journey because (not to take provision for a journey in the world does not mean taking provision for the Hereafter) the best provision for the Hereafter is piety. (7:26)

It was formerly considered an act of piety not to trade during Hajj because it was regarded as being unlawful in this condition to utilize sources of livelihood. This concept was also rejected by Allah Who said: It is no sin for you that you seek the bounty of your Lord (by trading). (2:198)

The system of performing Hajj without talking, without eating and without drinking was ended. After abolishing all other pre-Islamic customs, Hajj was made a model of piety, fear of Allah, purity, simplicity and austerity. When the pilgrims set out from their homes, they were ordered to purify themselves of all worldly pollution, abandon sexual relations with their wives and abstain from filthy language and indecent acts. On all roads leading to Ka'bah, marks were fixed from scores of miles away to indicate that before proceeding beyond these limits, all pilgrims must put on the simple dress of Ihram, which consisted of only two sheets for men, so that the rich and the poor may become equal, distinctions of different nationalities may be eliminated and all may appear in the court of Allah in a state of oneness as worshipper full of humility. It was made Haraam to kill any animal while in a state of Ihram or even speak of killing a human being. The object was to create an atmosphere of peace and to make the minds of the pilgrims spiritually inclined.

The four months of Hajj were again made sacred so that peace would reign on all roads leading to the Ka'bah and no pilgrim would be molested en route. When the pilgrims reached the Ka'bah in this manner, there were no festivals or carnivals, no fun and games and no frolic and revelry. There should only be the remembrance of Allah at every step. There are prayers, animal sacrifices and circling of the Ka'bah. The only slogan which should be proclaimed in a loud voice is the Talbeeyah: "Here I am present, Oh Allah for you I am present. I am present. You have no partner, I am present. Verily all praise and blessings are due to you. And to you belongs the entire sovereignty. You have no partner." The Prophet ( ??? ???? ???? ???? ) said the following about a neat, clean, selfless and sincere Hajj: Whosoever performs Hajj solely for Allah and in the course of it abstains from sensual and sinful acts, he will return as pure as a new-born child.

Objective of Hajj - To seek the Divine Pleasure

A pilgrim should strive to secure the Divine Pleasure, success and bliss in the Next Life through his Hajj and `Umrah. While in these sacred places he should try to gain proximity to Allah through words and deeds which are pleasing to Allah. He should try his utmost, not to have any worldly interest in Hajj. Likewise a pilgrim should not have the motives of hypocrisy, seeking fame, and pride, because these are evil traits. They waste one's deeds and result in the rejection of one's Hajj and good deeds. Allah the Exalted says: Whosoever desires the life of the world and its glitter; to them We shall pay in full (the wages of) their deeds therein and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein and of no effect is that which they used to do. (11:15-16)

Allah the Exalted also says: Whoever wishes for the quick-passing (transitory enjoyment of this world) We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (- far away from Allah's Mercy). And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e., do righteous deeds of Allah's obedience) while he is a believer (in the Oneness of Allah - Islamic monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded(by Allah). (17:18-19) And we learn from authentic Ahadith that the Prophet Allah says I am sufficient to dispense with partners ascribed to Me. Anyone who associates someone with Me in a deed, I will abandon both him and his act of association.

A pilgrim should try to have the company of pious and righteous persons with firm knowledge and Faith, and should avoid the company of the ignorant and the sinners. Moreover, a pilgrim should learn all that is prescribed for Hajj and `Umrah and grasp all the important points. He should ask the learned whenever confused and ask to learn what he does not know so as to gain a correct understanding. When he boards a car or a plane or mounts a transport, he should start with the Name of Allah, the Gracious, the Merciful, glorify and praise Him and say: "Allah is Great" thrice. Then he should recite the following invocation:

Subhanalladhi sakhkhara lana hadha wa ma kunna lahu muqrineen, wa inna ila Rabbina lamunqaliboon. Allahumma inni as'aluka fi safari hadha, al birra wat taqwa wa minal `amali ma tarda, Allahumma hawwin alaina safarana hadha, watwi anna bu'dahu, Allahumma antas sahibu fis safari, Wal khleefatu filahli. Allahu-mma inni a'udhu bika min wa'thaa'is safari wa kaabatil mandhari wa su`il munqalabi filmali wal ahli.

Glory is to Him, Who has subjugated this to us, and we were not capable of doing it. And certainly we would return to our Lord. O Allah! I ask You in this journey of mine, piety and goodness and such deeds that please You. O Allah! Make this journey of ours easy for us, and reduce its distance for us. O Allah! You are my Companion in journey and the Successor for my family behind. O Allah! I seek refuge with you against the hardship of travel bad sight, and any harm that may occur to my family and my belongings.

The offering of this supplication is learnt from the Prophet's practice, as cited in authentic reports and also in the Hadith collection of Muslim on the authority of `Abdullah bin `Umar Throughout the journey one should remember Allah, seek His pardon, invoke Him, weep out of fear of Him, recite the Qur'an and reflect on its meaning as much as possible. One should ensure that he performs regularly the congregational prayers and avoids much conversation about undesirable things and excess of humor and fun. One should also save his tongue from lies, backbiting and mocking at one's friends and fellow Muslims. Rather, he should behave well towards his Companions, help them in overcoming their problems, enjoin on them goodness and dissuade them from the evil, wisely and sincerely.