Spiritual preparation for Hajj

[sajaff]

Well I have less than a month before I embark on this blessed and glorious journey. A chance of a lifetime to beg for the mercy, forgiveness and guidance of my Lord. The chance of a lifetime to find expiation for our sins and uncover that path to paradise that we all seek.

I've been making sure I know all what to do, where to go and what to take along. But Hajj is not just about the rituals its more about the spirit behind them. And I'd like to spend the time I have remaining to prepare myself for this spiritual journey called Hajj.

In this preparation I've been trying to read all I can find in books or on the net; the verses of the Quran on the virtue of Hajj etc. I'll try to post this as time permits and I invite you all to join me and give me your suggestions in making the most out of this blessing and opportunity Allah has bestowed on us.

[sajaff]

Hajj: The Magnificent Journey
From Islamic Newsletter 'As-Sunnah' Issue no: 10
Compiled by Sister Shawana A. Aziz

Linguistically, Hajj means, 'He prepared, or betook himself, to or towards a person… or towards an object of reverence, veneration, respect or honor.” [E.W. Lane, Arabic-English Lexicon (Cambridge, England: The Islamic Text Society, 1984), vol: 1, p. 513] In the Sharee'ah, Hajj means a specific journey to Makkah during the designated month of Dhul-Hijjah, for the performance of Hajj as an act of worship to Allah: “The Hajj is (in) the well-known month (i.e. 10th month, 11th month and the first ten days of the 12th month of the Islamic calendar). So whosoever intends to perform Hajj therein by assuming Ihram, then he should not have sexual relations (with his wife), nor commit sins, nor dispute unjustly during the Hajj. And whatever you do, (be sure) Allah knows it.” [Soorah al-Baqarah (2): 197]

Hajj is the fifth pillar of Islam:
Ibn Umar (radhi allahu anhum) said: “The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Islam is built upon five (pillars): testifying that there is no god but Allah and that Muhammad (sallallahu alaihi wa-sallam) is the Messenger of Allah, establishing regular prayer, paying Zakaat, Hajj and fasting Ramadan.” [Saheeh al-Bukharee and Saheeh Muslim] According to the majority of the scholars Hajj was legislated in the ninth year of Hijrah (Prophet’s migration from Makkah to Medina), meaning the year of the Delegations (al-Wufood), in which the verse of Soorah Imran (3): 97: “Hajj to the House is a duty that mankind owes to Allah for those who can afford the journey” was revealed.

Hajj is an obligation once in a lifetime:
Abu Hurayrah (radhi allahu anhu) said: “The Messenger of Allah (sallallahu alaihi wa-sallam) gave a sermon (Khutbah) and said: “O people, Allah has enjoined Hajj upon you so perform Hajj.” A man asked: “Is it every year, O Messenger of Allah (sallallahu alaihi wa-sallam)?”
He (sallallahu alaihi wa-sallam) remained silent until the man had said it three times, then he responded saying: “If I had said yes, (then) it would have become an obligation (once every year) and you would not have been able to do it.” Then he said: “Do not push me to tell you more than what I have left you with, for those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do a thing, do as much of it as you can, and if I forbid you to do something, then avoid it.” [Saheeh Muslim no: 1337]

Hajj is a symbol of submission to Allah and Muslim Unity:
Every year more than two million Muslims, from 70 different countries, travel to Makkah and Medina with the purpose of undertaking the great obligation of Hajj. It is an exemplary example of equality and unity when the pilgrims gather together for Hajj. Muslims who belong to different nations, cultures, social and economical status are all dressed in two pieces of unsown cloth. All perform the same rites. There is no difference of rich and poor, all stand in front of their Lord in submission and humility.

Hajj provides a unique opportunity for Muslims to meet each other, understand each other, increase in love, get closer, improve and resolve relationships. It is from the blessings of Allah during Hajj that one is in continuous opportunity to gain good deeds by treating one's Muslim brethren in the best way. And aid the poor and needy, which is also from the means of achieving great rewards from Allah.

The Purpose of Hajj: Allah says: “And (remember) when We showed Ibraheem u the site of the House (saying): 'Associate not anything with Me, and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow and make prostration (in prayer).” [Soorah al-Hajj (22): 26-27]

This verse signifies the purpose of Hajj, it being, the worship of Allah. Allah, the Exalted ordered Ibraheem (alaihis-salaam) to build the Kaa'ba and call people to circumambulate it, and stand up (for prayer), bow down and make prostration (in prayer) to Allah (alone). Therefore, one who performs Hajj is required to sincerely worship Allah and associate none as partners with Him; seek His help, forgiveness and Taqwa.

Virtues of Hajj: A number of Ahaadeeth speak about the virtues of Hajj. Once, the Messenger of Allah (sallallahu alaihi wa-sallam) was asked: 'What is the best deed?' He stated: ‘Belief in Allah and His Messenger (sallallahu alaihi wa-sallam).’ He was then asked: 'What next?' He said: ‘Jihad in the way of Allah.' He was again asked: 'What next?' He replied: “The Hajj which is preformed correctly and accepted by Allah.” [Saheeh al-Bukharee and Saheeh Muslim no: 83]

He (sallallahu alaihi wa-sallam) also said: “One Umrah until the next Umrah is an expiation for what is between them. And the Hajj that is accepted by Allah and performed properly has no reward other than Paradise.” [Saheeh al-Bukharee and Saheeh Muslim]

Furthermore, for women, their Jihad is Hajj, when the Messenger of Allah (sallallahu alaihi wa-sallam) was asked, whether or not women are required to take part in Jihad. He replied: “Yes, upon them is Jihad which does not contain fighting: Hajj and Umrah.” [(Saheeh) by Shaikh al-Albanee Irwa al-Ghaleel fi-Takhreej Ahadeeth Manar al-Sabeel, vol: 4, p.151]

Also, Ibn Umar (radhi allahu anhum) reported the Prophet (sallallahu alaihi wa-sallam) saying: “The one who fights for the sake of Allah and the pilgrim who goes for Hajj or 'Umrah are all guests of Allah. He called them and they responded; they ask of Him and He will give them.” [(Hasan) by Shaikh al-Albanee in Silsilat al-Ahaadeeth as-Saheehah no: 1820. Ibn Majah, no: 2893]
Benefits of Hajj: Allah said (to Ibraheem alaihis-salaam): “And proclaim to mankind the Hajj….that they may witness things that are of benefit to them….” [Soorah al-Hajj (22): 28] Hajj has both, worldly benefits and benefits of the Hereafter .

Worldly benefits include trade, business and other commercial benefits, since Allah says: “There is not sin on you if you seek the Bounty of your Lord (during the pilgrimage by trading, etc.).” [Soorah Baqarah (2): 198]

The benefit of the Hereafter, which every sincere Muslim yearns for, are forgiveness of sins and a guaranteed place in Paradise. In other words, Hajj is a purification of the soul from sins and a means to gain the Mercy of Allah. Abdullah Ibn Mas'ood (radhi allahu anhu) related from the Messenger of Allah (sallallahu alaihi wa-sallam) “Keep on doing Hajj and 'Umrah, for they eliminate poverty and sin just as the bellows eliminate impurities from iron and gold and silver.” [(Saheeh) by Shaikh al-Albanee in Silsilah Ahaadeeth as-Saheehah no: 1200. At-Tirmidhee, no: 810, an-Nasa'ee, no: 2631]

Also, he (sallallahu alaihi wa-sallam): “He who makes Hajj for Allah and does not indulge in sex or obscene speech or commit acts of disobedience will return (from it) as pure as the day on which his mother bore him.” [Saheeh al-Bukharee and Saheeh Muslim]

As can be seen from the above Ahaadeeth, the benefits of Hajj are conditional and the conditions are abandoning sins and performing the Hajj according to the Sunnah of Allah's Messenger, he (sallallahu alaihi wa-sallam) said: “Take from me your rites of pilgrimage.” [Saheeh Muslim]

Fulfillment of these conditions will yield a Mabroor Hajj, regarding which Allah's Messenger (sallallahu alaihi wa-sallam) said: “The reward of a Mabroor Hajj (sinless Hajj) is nothing short of Jannah.” [Saheeh al-Bukharee and Saheeh Muslim]

The Effects of Hajj on the Pilgrim:
The Hajj, which is graced by Allah's acceptance, has a lasting and observable effect on the pilgrim. Hajj is the perfection of one's faith, since it has in it all the qualities of the other forms of worship. Hajj combines both the physical and monetary aspects of worship in Islam, such as Salaat (prayer), which the pilgrim offers in the Kaa'ba, the House of Allah.

Hajj encourages spending of material wealth for the sake of Allah, which is the chief characteristic of Zakaat. By spending from his wealth to perform the Hajj, the pilgrim cleanses from his heart the greed deposited by love of this world. Hajj builds generosity and develops in the individual a willingness to sacrifice for the sake of Allah.

When a pilgrim sets out for Hajj, he disassociates himself from his homes and dear ones to please Allah; he suffers hardship and self-restraint, which is from the essences of fasting and Itikaaf.

The Haji (pilgrim) is trained to completely forget the material comforts and glamour's of the worldly life, he avoid the use of oil, scent, perfume, etc., wearing only two pieces of unsown cloth, does not cut hairs and nails, he keeps himself busy day and night worshiping Allah and carrying out the rites of Hajj. In short, he abandons all his desires and submits to Allah with Ikhlas (sincerity), Ittiba (obedience) and humbleness, calling out to His Lord: “Here I am before You, My Lord, as a slave of You…”

The days of Hajj are those spent in obedience to Allah and His Messenger, and the Haji is given the important lesson that: “Take from me your rites (the rituals of Hajj)” [Saheeh Muslim] This practice of obedience to Allah and His Messenger (sallallahu alaihi wa-sallam) increase him in faith and righteousness. It further encourages and motivates him to work out the same rule of following the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam) in all aspects of his life.

The physical demands of the various rites of Hajj far surpass those of prayer and fasting, thus enhancing in the patient pilgrim the self-control, obedience and humility required for his every day acts of Eebadah, this being the ultimate aim and purpose of the Muslim's life.

Thus, Hajj develops in man the spiritual and moral goals of the various forms of worship in Islam. A deep spiritual transformation takes place within the individual, resulting in the reformation of his or her life according to Islamic ideals. If such a transformation does not take place, then there can be no doubt that his Hajj merely removed the obligation of Hajj without earning for him the higher spiritual rewards for which the Hajj was designed and ordained.

Pre-conditions of Hajj:
Certain conditions have to be fulfilled before Hajj becomes compulsory upon an individual. These can be enumerated as follows: (a) Islam, (b) soundness of mind, (c) puberty and (d) capability

Hajj is not meant to be a hardship. It is a great act of worship which people must do their best to perform but only if it is feasible for them. Allah says: “Hajj to the House is a duty that mankind owes to Allah, those who can afford the expenses." [Soorah Imran (3): 97]

In general, the feasibility includes having the physical health, financial well-being and sufficient provision needed to undertake the Hajj. Hajj is not obligatory on the indigent who does not posses adequate money to feed his children during his absence and to make the journey to Makkah. If he has to borrow money then it is recommended that such an individual stays at home until he is financially able. Muslims with physical disabilities are not obliged to make Hajj unless they can pay others to carry them.

Hajj is not obligatory even if the journey to Makkah exposes the Haji's (pilgrim's) life to risk. In addition, woman should have a mahram, since she is not allowed to travel alone without a Mahram. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “A woman may not travel except if a Mahram is with her.” [Saheeh al-Bukharee and Saheeh Muslim] Thus, a woman who cannot find a mahram to accompany her is not obliged to make Hajj.

Hajj at one's first opportunity:
Unfortunately, many people delay-making Hajj until the latter part of their lives, they should be reminded the Hadeeth of Allah's Messenger (sallallahu alaihi wa-sallam): “Hurry to perform Hajj (the obligatory one), as none of you knows what may happen to him.” [(Saheeh) by Shaikh al-Albanee in Saheeh al-Jamee vol: 1, no: 569]

Some scholars hold the opinion that the obligation of the Hajj is immediate; therefore, it must be carried out, as soon as all the (above-mentioned) conditions of Hajj are fulfilled. One who delays the performance of Hajj, even though he has the means to perform it, until he dies, is an evildoer and he has left himself open to the punishment and displeasure of Allah in the Hereafter. It is also narrated that Umar Ibn Khattab (radhi allahu anhu) once said: 'I considered sending some men to those lands to see who had the means but did not perform Hajj. They should have the Jizya applied to them, as they are not Muslims, they are not Muslims.” [Sa'eed Ibn Mansur and al-Bayhaqe. Al-Haitimi declared it Saheeh, al-Haitami, al-Zawajir vol: 1, p. 198]

Some say that the Hajj may be delayed because the Messenger of Allah (sallallahu alaihi wa-sallam) delayed it up till the 10 AH - but the reason for his delaying the obligation of Hajj could be because he (sallallahu alaihi wa-sallam) wanted to purify the House of Allah from the idols and Mushrikeen or because he was kept busy with the delegations who came one after another to declare their Islam. [See al-Sharah al-Mumti' by Shaikh Ibn 'Uthaymeen, vol: 7, pp. 17-18]

Many scholars are of the opinion that it is acceptable to delay going for Hajj until a more convenient time. But it is important that one does not delay it unnecessarily because Allah's Messenger (sallallahu alaihi wa-sallam) said: “Hurry to perform Hajj, as none of you knows what may happen to him.” [(Saheeh) by Shaikh al-Albanee in Saheeh al-Jamee vol: 1, no: 569] Thus, if you have the means and the support, then you are able; unless there is any other excuse, such as sickness, old age, and disability. In these cases you are excused and can assign and pay someone else to make the Hajj on your behalf. This is part of Islam's easiness.

Source: http://www.missionislam.com/knowledge/hajjjourney.htm

[sajaff]

Coming to Terms
[Article from http://footstepstohajj.wordpress.com]


One of the most difficult tasks of preparing for hajj is the settling of the emotional accounts. But we find ourselves seeking pardon from those whom we have hurt. We ask Allah to help us to offer forgiveness to those who have caused pain in our lives. We try to reconnect any broken family ties. We go to hajj seeking Allah’s Mercy, and so we must extend mercy to others.

On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) related:
A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds…. (Hadith Qudsi in Sahih Muslim)

Preparing for hajj means coming to terms with the people and experiences of our lives, and not losing our own good deeds because we want to hold onto bad experiences more than we want to please Allah.

The admonition from Allah for the Believers to forgive in their own difficult circumstances should not be lost on us if we want Allah’s Mercy for hajj and for our lives:

Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in God’s cause: Let them forgive and overlook, do you not wish that God should forgive you? For God is Oft-Forgiving, Most Merciful. (Quran 24:22)

[borbus]

salam,

Recommend the Inner Dimensions of Islamic Worship (http://www.amazon.co.uk/Dimensions-Islamic-Worship-Muhammad-Ghazali/dp/0860371255) by Imam Ghazali, which has a section on Hajj.

was-salam.

[sajaff]

walaikum as salaam

I cant find this exact english title in the Indian stores. Can you tell me the original arabic title, is it the same as 'Imam Al-Ghazali's Ihya'?

[sajaff]

Excerpts from The Fundamentals of Islam
by Syed Abul Ala Maududi

Blessings and effects of Hajj

From all the details you have heard you can judge that during the period of two to three months, from the time of deciding and preparing for Hajj to the time of returning home, what great effects are produced in the heart and mind of man!

The process entails sacrifice of time, sacrifice of money, sacrifice of comfort, sacrifice of several worldly relations and sacrifice of many corporeal desires and pleasures.

And all this simply for the sake of Allah, with no selfish end.

Then, together with piety and virtuousness, the incessant remembrance of God and the longing and love of Him pervading the mind of the pilgrim, all leave a firm impression on his mind which lasts for years to come.

[On] reaching this sacred land he witnesses at every step the relics of those who sacrificed everything [of] theirs in servitude and obedience to Allah.

They fought against the pagan Arabs, suffered tortures, became migrants, suffered unbearable hardships, but ultimately did raise aloft the Word of God and did not rest content till they subdued every such false power which wanted man to become subservient to other entities than Allah.

A lesson in courage and determination, which a devotee of God can draw from these clear signs and sacred relics, can hardly be available from any other source.

If the attachment developed with his focal point of Deen (religion) through the circumambulation of [the] Kaba [and] the rehearsal of a Mujahid's life [through] the rites (Manasik) of Hajj (such as running about, and repeated departures and halts) are combined with Salah, fasting and Zakat, and they are all seen conjointly, you will realize that these processes constitute a training or some big task which Islam wants Muslims to execute.

For this reason, Hajj has been made compulsory for those who are solvent enough and are capable to undertake the journey [to and from the] Kaba so that, as far as possible, Muslims in the largest possible number remain equipped in every period after having fully gone through this training.

Hajj: a collective Ibadah

[You] will be unable to appreciate fully the benefits of Hajj unless you keep in view the fact that each and every Muslim does not perform Hajj individually but that only one single period has been fixed for Hajj for the Muslims of the whole world, and, therefore, [hundreds of thousands] of Muslims jointly perform it.

What I have stated before has only brought home to you the effect produced by this Ibadah on every Haji individually.

Now I shall explain to you[...] how these benefits have been enhanced 100,000-fold by appointing one single period of Hajj for all the world.

The excellence of Islam lies in this very fact that by one stroke it achieves not only two but 1,000 purposes.

The advantages of offering Salah singly are by no means small but by making it conditional with congregation, enforcing the system of Imamat in Salah and by enlarging the congregations of the Friday and Eidain [the two Eid] prayers, its benefits have been increased to a limitless extent.

The observance of fasting separately by each person is also a very big source of reformation and training but by appointing only one month of Ramadan for all Muslims, these benefits have been increased so much that they cannot be counted.

Zakat too has many advantages even if dispensed individually. But with the establishment of Bait-ul-mal (Public Exchequer of the Islamic State) its usefulness has been increased to such a great extent that you cannot estimate it till such time as an Islamic government is formed and you witness with your eyes how much goodness and plentifulness result from collecting the Zakat of all Muslims at one place and distributing it among the deserving persons in organized form.

Similar is the case of Hajj. If every [person] were to perform Hajj singly, even then it will bring about a big revolution in his life but by formulating the rules for all the Muslims of the world to perform it together at one time, its benefits have been increased to a limitless degree.

Growth of piety and virtuousness

When every intending Haji [decides] to perform Hajj and immediately with this intent the virtues of fear of God, piety, penance, Istighfar (seeking forgiveness from God) and good morals begin to cast their influence on him; [when] he starts [saying] farewell [to] his relatives, friends, professional and other associates; and [when he] settles all his affairs as if he is no longer the same man as before (his mind is now pure and clean because of the newly-kindled spark of love of God), you can imagine the effect of the changed condition of the Haji on so many people around [him].

And if every year in each of the different parts of the world 100,000 Hajis at an average get prepared for Hajj in this manner, their influence will improve the moral state of a vast number of people.

Then the hearts of [a] large number of people [will be] warmed at places through which the Hajis' caravans pass, by seeing them, meeting them and by hearing from them the [sound] of Labbaik, Labbaik.

There will be many whose attention will be diverted towards Allah and Allah's House, and the eagerness for Hajj will create a stir in their slumbering souls.

And when these people, filled with the thrill of Hajj, return from the Center of their Deen to their cities and towns spread over all parts of the world and [are] met by numerous persons, then this [ interchange] and the accounts related by the former of their Hajj experience enliven religious sentiments among countless circles.

Source: http://www.soundvision.com/Info/hajj/

[ijamidayu]

Assalamualaikum sajaff.

Nice info u put here. I'm just new here. How ever it was a really great info about Islamic I had over here.


Well I have less than a month before I embark on this blessed and glorious journey. A chance of a lifetime to beg for the mercy, forgiveness and guidance of my Lord. The chance of a lifetime to find expiation for our sins and uncover that path to paradise that we all seek.

I've been making sure I know all what to do, where to go and what to take along. But Hajj is not just about the rituals its more about the spirit behind them. And I'd like to spend the time I have remaining to prepare myself for this spiritual journey called Hajj.

In this preparation I've been trying to read all I can find in books or on the net; the verses of the Quran on the virtue of Hajj etc. I'll try to post this as time permits and I invite you all to join me and give me your suggestions in making the most out of this blessing and opportunity Allah has bestowed on us.

[sajaff]

Walaikum as salaam

Thanks for the encouraging words. JazakAllah.

[abdlashay]

In this preparation I've been trying to read all I can find in books or on the net; the verses of the Quran on the virtue of Hajj etc. I'll try to post this as time permits and I invite you all to join me and give me your suggestions in making the most out of this blessing and opportunity Allah has bestowed on us.

JazakAllah!

May Allah SWT accept your Hajj. Amin!

Best thing will be to take a Shaykh, a spiritual mentor, if you do not have one.

Imam Qushairy (may Allah have mercy on him) discussed the absurdity of the novice disciples who leave for pilgrimage before the permission from their Shaykh. Stating that they are leaving to see the house of the Friend before having any significant one to one relationship, acquaintance orknowledge of the Friend, the owner of the house.

InshaAllah, the guidance, blessings and supplications of the Shaykh will make this Hajj the basis of your spiritual opening. Amin!

[borbus]

walaikum as salaam

I cant find this exact english title in the Indian stores. Can you tell me the original arabic title, is it the same as 'Imam Al-Ghazali's Ihya'?

The description of the book says it 'consists of selections from the classic book "Al-Ghazali's Ihya al Uloom"', so it looks like you can find the same info there.

I don't know if it's the exact same content as the book I mentioned, but there's a translation on 'The Book on the Secrets of Pilgrimage' by Imam al-Ghazali here (http://www.ghazali.org/books/hajj-text.htm).

[sajaff]

The description of the book says it 'consists of selections from the classic book "Al-Ghazali's Ihya al Uloom"', so it looks like you can find the same info there.

I don't know if it's the exact same content as the book I mentioned, but there's a translation on 'The Book on the Secrets of Pilgrimage' by Imam al-Ghazali here (http://www.ghazali.org/books/hajj-text.htm).

Thanks for the link. The content is really good. One thing was that the references for the hadith are not given in the page and one or two of the hadith didnt make sense to me. But this may be something with the translation because as far as i am aware imam Ghazali is an authentic author. Other than this I found it very useful, especially the third chapter on 'The Hidden Acts'. JazakAllah

I'd like to mention one particular paragraph that I found quite thought-provoking

"As for the standing on [Mount] 'Arafaat remember from what you see of the crowding together, of people, the raising of voices, the variety of languages, the attachment of [different] groups to their, leaders: in their visitation of shrines, imitating them and following their steps – [remember when you see all this] - the open place of the Day of Resurrection, the gathering of nations with their prophets and leaders, each nation’s imitation of its prophet. and craving for his intercession, and the wavering [of nations] at that place between repul¬sion and acceptance. When you remember all this, let your heart cleave to submission and humility to God Most High, so that you will be re¬surrected among the group of triumphants and forgiven"

[sajaff]

JazakAllah!

May Allah SWT accept your Hajj. Amin!



A heartfelt thanks for your dua and guidance. Jazak Allahu Khairan.

[samreen_pearl]

Thank u so much for sharing such information.

may Allah reward u

Do remember all of us in this journey of a life time

[sajaff]

Thank u so much for sharing such information.

may Allah reward u

Do remember all of us in this journey of a life time

JazakAllah sister. Everyone's encouragement is helping so much to push me further in my preparation.

I'm looking for some articles on recommended acts of ibadah that non-hajis can do during the days of hajj. Basically for my sister who got married last year and is a bit gloomy that she cant accompany us this year. I found a couple of good articles but am not so satisfied with the info gathered. I'll continue looking and inshallah post them here too but if anyone else has got some tips for this, please do share.

[sajaff]

Note: This is an excerpt from the introduction of a book on Hajj by Sayyid Mohammed Zia Abadi. I liked the authors words on the spirit of Hajj and his way of saying it, and so I'm posting it here. However, I would like to point out that, since the author is not a follower of the sunni mashabs I have excluded parts of the chapter that I was not certain about and added headings. Other than this the content is unedited.


____________________________

HAJJ, GOD’S RIGHT TO MAN AND MAN’S GRATEFULNESS TO HIM
by Sayyid Mohammed Zia Abadi


وَللهِ عَلى النّاسِ حِجُّ البَيْتِ مَنِ اسْتَطاعَ إِليهِ سَبيلاً؛ وَمَنْ كَفَرَ فَإِنَّ اللهَ غَنيٌّ عَنِ العَالَمِينَ.
“… and pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) every one who is able to undertake the journey to it; and whoever disbelieves, then surely Allah is Self-Sufficient, above any need of the worlds (The Holy Quran; 3:97)”

This Quranic verse reveals God’s right to men. In the same way that every benefactor has a right, and the person who has been favored tries to make up for his benefactor’s beneficence and pay a visit to his house to express his thanks, it is the duty of people to make pilgrimage to God’s House to offer their thanks to Him.

The Spiritual Virtues of Hajj

Praise is due to Allah who made the House a pilgrimage for man and a place of security. [..] In this materialistic world, man’s spiritual assets are being plundered. The sublime spiritual virtues, being the only source of man’s dignity and a criterion for humanity, have lost their values and are gradually being removed from man’s life. A beastly atmosphere is turning the world into a dilemma. Hence, men are always looking for a chance to hear a heavenly and divine call that it will remove fatigue from their lives and depression from their hearts, and satiate them with the elixir of affinity with Allah. That is the call of the Hajj pilgrimage, which generates much enthusiasm in the ummah –Muslim community- with the coming of the Hajj rites.

Enthusiasm in the hearts and spirits of the believers who rush to the Kaaba—the House of their Beloved, fills Mecca’s plain and mountain with Labbayk Allahumma labbayk (Here I am, O Lord, here I am). They shed off all worldly attachments and signs of distinction, reach for the House of their Beloved, embrace it, circumambulate it, voice their love from the bottom of their hearts, confide their grievances with God, hear the soothing answer of the Lord of the House, and return home with a spiritual joy.

Attaining the life-giving impact of religious acts in general and the Hajj rite in particular depends on full attention to the philosophy of these great divine instructions, or an act devoid of spirit will evidently not yield any sublime socio-humane result. Perhaps one can assert that the main reason we, Muslims, are deprived of the effects of our religious instruction is lack of attention to the spirit of divine laws. We are only content with their external forms. We notice that certain Muslims go to perform Hajj and Umrah. They know the Hajj rites very well but, amazingly, there is neither revolution in them in terms of evolution of spirit and connection with God nor have they been disciplined from the viewpoint of social relations and rights of human beings. In the same way, they are deprived of spiritual effects of such other religious acts as prayer, fasting, visiting the holy shrines, learning the Holy Quran and other religious rites.
[..]
Having the greatest intellectual and spiritual assets, this deprivation of sublime human virtues is regrettable, for it has no justification other than failing to know the truth of Islam and the spirit of the Quranic teachings. It is regrettable to see that Muslims work hard to learn about issues related to prayer, the rules of reciting the Holy Quran but fail to learn about the spirit of prayer and the aim behind this divine injunction to nourish their soul in the light of those injunctions, to make their heart turn into a mirror to reflect God’s manifestations and to purify their individual and social life from the filth of all vices thanks to prayer.

It is seen that Muslims perform prayer, take part in congregational prayers, invoke, and supplicate, but remembrance of and spiritual attention to God and abstinence from indecency and evil, which are the ultimate goal of prayer, are missing in most worshippers. The prayer of most people is mixed with wrongdoing and is not different from ignoring God and not praying attention to Him. This is because we have failed to understand the ultimate goal of prayer as part of our religious program. Rather, we consider the ritual prayer and its external form as criterion for being religious.

The same detrimental negligence is seen in Hajj pilgrimage but more conspicuously. Those who intend to go on Hajj pilgrimage do not forget to take with them the smallest things they may need during the trip nor fail to learn some of the rites related to the state of Ihram, Tawaf, Sa’y and Ramy. Nevertheless, they are so ignorant of the spirit of Hajj and the ultimate goal of this divine journey that they will never discuss with anyone nor consider it as default.

Getting to know that truth and materializing those objectives in their hearts and on the scene of action is not part of the Hajj rites. The only thing the performer of Hajj has been asked to do seems to be to wrap himself in two pieces of cloth, to say Labbayk, to go round the House, to walk between Safa and Marwa, to shave his head, to offer sacrifices, to throw pebbles at Satan, and to return home with trunks filled with gifts! It is for this reason that among those who have performed Hajj Umrah and those having visited the shrine of the Holy Prophet (saw), many deviations, impious acts, and undisciplined behavior, which have no conformity with the spirit of Hajj rites, are seen. It therefore becomes evident that most of those who have gone to Mecca have failed to understand the spirit of Hajj and the aim behind it. Hence, they are engaged in contradictory acts.

We, Muslims, are duty-bound to submit ourselves to the sublime Quranic teachings and try to comprehend the humane objectives of those wise and heavenly injunctions far more than the externals of religion. Every Muslim who intends to go on Hajj is duty-bound to pay full attention to its inner objectives in addition to learning about the externals of this great religious duty according to the jurisprudents.

The Purpose of the Acts of Worship

The purpose of acts of worship is to draw man’s attention to the privilege he has in the universe. That purpose is achieved by fully recognizing the Creator of the universe, having a spiritual journey towards Him, shedding off of all kinds of material pollutions from oneself, being illuminated with God’s light, and being absorbed in infinite joy as a result of affinity with God Who is Absolute Beauty and Infinite Perfection.

This requires belittling the worldly pleasures against the pleasure of affinity with God hence being indifferent to fortune and misfortune in the world. In this relation, the Holy Quran says:


لِكَيْلا تَأْسَوْا على ما فَاتَكُمْ ولا تَفْرَحُوا ِبما آتاكُمْ.
“So that you may not grieve for what has escaped you, nor be exultant at what He has given you… (57:23)”

This is the virtue of being pious and detached from the world, which is the outcome of getting to know God and man’s full attention to a metaphysical world.

A spiritual virtue, which makes man’s real personality outstanding and in the light of which man’s Hereafter and worldly life becomes meaningful is piety, an outcome of man’s heart being illuminated with the light of God’s cognition and man’s affinity with God. This is not possible except by worshipping Him and performing what is known as religious duties.

The fact that God has assigned acts of worship for human beings is a sign of God’s grace towards man. By calling man to His House and by giving him the honor of being called the servant of Allah, God has made man distinct from other creatures. If human beings could only understand what dignity this title gives, they would ignore all the worldly titles and would not think of anything other than qualifying for that title. When man becomes servant of God, his heart will be put at rest. He will neither feel sad about any misfortune nor rejoice at any fortune. When he passes away, he will receive God’s mercy, will enjoy the everlasting bliss, that is a great victory.

IMPACT OF WORSHIP AT SOUL

God-seekers believe that acts of worship and religious duties are different from one another in terms of leaving a certain impact on soul and its perfection. Some of them have the quality of purification while others adorn the soul; some of them remove darkness from the soul while others illuminate man’s soul. For example, charity purifies man’s heart from the evil of love for wealth. In this relation, the Holy Quran says:


خُذْ مِنْ أمْوالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وتُزَكِّيهِمْ بِها.
“Take alms out of their property, you would cleanse them and purify them thereby. (9:103)”

Observing fast –Sawm- strengthens one’s will and power of resistance against carnal desires, leading to piety and immunity. In this relation, the Holy Quran says:


يا أيّها الّذينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلى الّذينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقونَ.

“O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil. (2:183)”

The virtue of prayer is to illuminate man’s soul with the light of the heavens and the earth. The Holy Quran says:

وَأَقِمِ الصّلاةَ لِذِكْري.
“Keep up prayer for My remembrance. (20:14)”

Hajj has a double purpose—it has the quality of purification and it is ornament as well. They both remove darkness of heart and bring about illumination of God’s remembrance. Almsgiving, being far from one’s family, having no ease and comfort of one’s home, one’s business and jobs, tolerating the sufferings of a trip, having to put up with short-tempered co-travelers, sunburn, insufficient sleep, performing rather unfamiliar acts are not pleasant by the norms of the superficial intellect. Yet, throwing pebbles at Satan in Mina, waling at fast pace, getting out of one’s normal clothes, and shaving one’s hair are extremely useful in purifying man’s heart from the evil of arrogance, egotism and in taming the haughty and the disobedient souls. This is part of the purifying quality of Hajj.

As for the ornamental virtue of Hajj, it is both moral and spiritual. Hajj congregation leads to Ummah’s supremacy among other nations.

HAJJ, A LIVELY ACT

Hajj, which is full of meaning and spirit, can be inspiring and bring about such ritual effects. Ceremonial rites devoid of truth are not expected to bring about prosperity or dignity. In this relation, the Holy Quran says:


إِنَّ في ذلِكَ لَذِكْرى لمَِنْ كَانَ لَهُ قَلْبٌ أوْ ألْقى السَّمْعَ وهُوَ شَهيدٌ.
“Most surely, there is a reminder in this for him who has a heart or he gives ear and is a witness. (50:38)”

Beyond doubt, like healing medicine, religious duties are composed of ingredients with divine formula, which will leave great effects on the human societies. Nevertheless, susceptible temperaments are needed to manifest those effects.

Unfortunately, most people who go on Hajj have neither a heart to understand the meaning of Hajj nor give an ear to those who have a heart so as to perform the Hajj rites which are full of spirit. They would rather perform the Hajj rites hastily, get out of the state of Ihram and restriction, and then engage in taking photos, buying souvenirs, or doing business. They think they have achieved the ultimate goal of Hajj and return home purified like when they were born of their mother!

Hajj devoid of spirit cannot possibly purify man’s heart from vices and adorn it with virtues nor can it turn human beings divine. Socially too, it cannot give dignity to the ummah nor can it give supremacy or world leadership to the ummah. A clear proof of Muslim’s Hajj being abortive in our times is the fact that this great religious duty is performed every year with much glory but, unfortunately, does not produce the intended result. Its radiant effects, including purification of the soul and the ummah’s supremacy, some of the inevitable results of Hajj as mentioned in the Holy Quran and Sunnah, are not noticeable.

HAJJ, MAN’S PATH TO HEAVEN

Spiritual journey and affinity with God are some of the advantages of Hajj. The light of God’s guidance illuminates susceptible hearts, making them detached from the earth and attached to God. By putting on Ihram, saying Labbayk, circumambulating the House, offering sacrifice, and doing other acts of worship, man’s heart goes through a spiritual stage. Only does God know how many averted hearts have become fond of Him in this Sacred House and how many misled men have become pious and heavenly thanks to the blessings of this holy place. The Holy Quran supports this claim by saying:


(إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي ببَكَّةَ)مُبارَكاً وهدىً للعالمين.
“(The Holy House is) blessed and a guidance for the nations. (3:96)”

During Hajj season, amazing activity occurs in the corners of the world and large crowd of people pour into Mecca by land, sea, and air, while there is no force, allurement, propaganda, or any other urging factors. People go through all hardships so as to come to visit the Kaaba with love and as soon as their eyes fall on the House of their Allah, they start prostrating themselves and forgetting all hardships.
[….]
Hajj should be performed with the pure intention to please God, and not solely to discharge your religious duty without paying attention to the spirit of the act or removing vices from your self and obtaining virtues.

Evidently, the difference in reward is because of difference in intention –Niyyah-, the difference in cognition of the Lord of the House, and the difference in understanding the secret of the acts and the influence of the Hajj rites on the soul.

[sajaff]

CONTEMPLATIONS ON HAJJ
From Islamic Newsletter 'As-Sunnah' Issue no: 10
Compiled by Sister Shawana A. Aziz
Based on Imam Ghazali's Ihya

You are set to depart to accomplish a great obligation.

Make this journey to Allah's House as Allah wants. Think of the next journey that is surely coming, the one that leads to the meeting of Allah, the Most High. This raises questions like What did I prepare for that Day? Am I following Allah's Commands? Am I a follower of the Sunnah? Allah says: "And invoke not any other ilaah (god) along with Allah, none has the right to be worshipped but He, everything will perish save His Face, His is the Decision, and to Him (all) shall be returned." [Soorah al-Qasas (28): 88]

When you equip yourself with enough provision to reach the sacred land of Makkah - remember your journey to Allah and the Hereafter where you will require the provision of your good deeds to reach your desired goal. Before you is death and grave, accounting and scales and al-Siraat followed by either Paradise or Hell. The blessed one will be he whom Allah saves, therefore follow the Command of Allah "and whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the Journey, but the best provision is at-Taqwa." [Soorah al-Baqarah (2): 197]

Putting on the two garments of Ihram should remind you the moment of shrouding when your body will be wrapped and put in a grave. This prompts to give up disobedience and sins, just as you abandoned your expensive clothes and dressed yourself with two clean, white garments. Clean and purify your heart from all stains of sins and disobedience.

When you stand in meeqat, remember that there is still another meeqat that is sure to come soon. It is the meeqat (appointed meeting) on the Day of Resurrection: "Say (O Muhammad sallallahu alaihi wa-sallam): Verily, those of old, and those of later times. All will surely be gathered together for an appointed Meeting of a known Day." [(57): 49-50]

Upon entering Makkah remember you are in a secure sanctuary: "Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all-kinds, a provision from Ourselves, but most of men know not." [Soorah (28): 57]

Remember the sanctuary on the Day of Resurrection, which none can achieve except those who truly believe in Allah and avoid all kind of Shirk because "It is those who believe (in the Oneness of Allah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshiping others besides Allah), for them (only) there is security and they are the guided." [al-An'aam 6:81] Shaikh Naasir-ud-Deen al-Albanee (rahimahullah) writes in his advice to the pilgrims: "…We have seen many people (during Hajj) fall victims to shirk (joining partners with Allah). For example, they pray to other than Allah for the removal of distress, they seek aid from deceased prophets and pious people, they invoke them instead of Allah and they make oaths by them out of unjustified glorification. By such actions they completely nullify their Hajj, as Allah says (what means): "If you were to join gods with Allah, truly fruitless will be your deeds." [Soorah az-Zumar (39): 65] So, commit yourself to repentance, having a good opinion of Allah, hoping that Allah will grant you security from His Punishment.

When you enter al-Masjid al-Haraam, from one of the gates, now you see what you hoped to see for a long time. Thank Allah for making this possible and hope that He will grant you the greatest reward of seeing His Majestic Face on the Day of Reckoning. This thankfulness is not just to say 'Al-Hamdulillah', but also to obey His Commands during the Hajj and all your life through.

Clinging to the coverings of the Ka`bah and pressing one's breast against its wall (at the part called Al-Multazam), the pilgrim’s intention should be to draw close in love and yearning to the House and the Lord of the House, seeking grace through the contact and hoping for immunity from the Hell-Fire. At the same time, his intention should be earnestly to seek forgiveness and to beg for mercy, just as one who has sinned against another will cling to his clothes while imploring his pardon, demonstrating that he has no refuge or recourse except to his forgiveness.

Kissing the Black Stone should install in you love for the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam), remember the saying of Umar (radhi allahu anhu), "I know that you are a mere stone that can neither harm nor do any good. If I had not seen the Prophet (sallallahu alaihi wa-sallam) kissing you, I would have never kissed you." [Saheeh al-Bukharee (1520) and others]

When you start your Tawaaf; know that Tawaaf is a great time for magnifying Allah. Remember Him and busy yourself in Du'aa. Reflect upon the time when the Messenger of Allah (sallallahu alaihi wa-sallam) was prevented from doing the same what you are performing!! Then think how Allah's Messenger (sallallahu alaihi wa-sallam) cleansed the House of Allah from every symbol signifying worship to others besides Allah. All idols were demolished! Ask Allah to make you steadfast on the correct belief and Path of the Salaf and make you die on the Deen al-Hanifiyyah.

Drink the water of Zam-Zam and supplicate to Allah and Glorify Him. Remember the blessing of Allah, which He has bestowed upon mankind in the form of this blessed water.

When you are in the Sa'ee (running between al-Safa' and al-Marwa), contemplate on Hajrah, the mother of Isma'eel alaihis-salaam, when she asked her husband, Ibraheem alaihis-salaam: "Did Allah order you to do this (meaning leave me and my baby in the deserted area of Makkah)? When he (Ibraheem alaihis-salaam) replied in the affirmative, her strong belief, trust and reliance on Allah was seen, when she responded to him saying: "Then He (Allah) will not neglect us!!" This great statement of Haajar exemplifies the robust endurance, perseverance and trust a Muslim should have in Allah. Here in the deserted Makkah was Hajrah with full conviction in Allah and there on the mountains was Ibraheem alaihis-salaam invoking Allah: "O our Rabb! I have made some of my offspring to dwell in a valley with no cultivation, by Your Sacred House, in order, O our Rabb that they may offer prayers perfectly, so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks." [Soorah Ibraheem (14): 37] Allah answered the Du'aa of Ibraheem alaihis-salaam and a valued the firm belief of Hajar - Men and fruit came to Makkah from different places and their son grew up to be a Prophet of Allah.

The Sa'ee and the struggling of Hajrah conveys the lessons of Patience in adversity, and that man should turn to Allah, Who alone is the source of help. When a man remembers the struggle and patience of this woman, it makes it easier for him to bear his own problems.

Standing in Arafat (Wuqoof) and the crowd should remind you of the Day of Resurrection, , the day which is the length of fifty thousand years, when all men from first to the last will stand in front of their Lord, barefooted, unprotected. When every action you have ever done openly or have kept hidden in your heart will come and face you; No denial or justification can mislead the Lord who knows all, from Whom nothing is concealed.

When he beholds the thronging crowds, hears the loud voices speaking in many tongues, and sees the various groups following their Imams through the ritual observances - recall the site of Resurrection, the gathering of the communities with their Prophets and leaders, each community following its Prophet, aspiring after the intercession, all wavering with equal uncertainty between rejection and acceptance. Humble yourself to Allah and manifest your worship to Him alone. Determine to abandon all sins, rush to perform good deeds and free yourself of all pride and arrogance.

Gather pebbles and when you are about to embark on stoning the jamaraat, remember the Hadeeth of Allah's Messenger (sallallahu alaihi wa-sallam): "When you cast the small pebbles (i.e. at the jamaraat), it will be a light for you on the Day of Judgment." [(Saheeh) by Shaikh al-Albanee in Silsilah al-Ahaadeeth as-Saheehah vol: 6, no: 2515] This stoning at the Jamaraat is a manifestation of Uboodiyyah, because even if man does not understand the complete reason and wisdom behind the stoning, he follows the Command of Allah in submission.

Before you perform the sacrifice, purify your intention because: "It is neither their meat not their blood which reaches Allah, but it is your devotion that reaches Him." [Soorah al-Hajj (22): 37] When you slaughter your Hady (sacrifice), remember the event when a father (Ibraheem (alaihi as-salaam) submitted to the Command of Allah and willingly agreed to sacrifice his only son (Isma'eel alaihis-salaam) who had grown and become a help for his old age. This teaches us to respond to the Command of Allah, just as Isma'eel did: "O my father! Do that which you are commanded Insha'Allah you will find me from the Saabireen (the patient ones)." [Soorah as-Saffat (37): 102]

After the completion of your Hajj, do not think that the remembrance of Allah has ended, carefully read to what Allah says: "So when you have accomplished your Manaasik (i.e. the rites of Hajj) remember Allah as you remember your forefathers or with a far more remembrance." [Soorah al-Baqarah (2): 200]

[sajaff]

For those not performing Hajj this year.....


GETTING INTO THE HAJJ SPIRIT
[Source http://soundvision.com]


For those of us not going to Hajj this year, it's easy to dismiss the journey of a lifetime.

After all, we aren't rushing to make travel plans, secure a visa, pack and master the rituals of this fifth pillar of Islam all in less than a month. So, it's easy to ignore the excitement of those going.

But we non-Hajjis can swing into the Hajj spirit too, and we should. We must always remember that one day, when our health and finances are in the right shape, we too must make this journey to the House of God.

Here are a couple of ideas:

Help a Hajji
There's so much to do and so little time before leaving for Hajj. Any help you can offer a family member or friend about to make Hajj will be welcome. You can offer to make phone calls to various travel groups, cook or baby-sit so the pilgrim-to-be can pack, run errands for them or come up with a list of items they need to take with them. Ask them how you can be of most help.

Read/watch/learn about Hajj
When it comes to prayer and fasting, we tend to know much more about these pillars of the faith than Hajj. Most of us tend to put off finding more until we actually go. But who knows how long you have before going, so why wait? If books aren't your thing, find a video, an audio CD, a CD-rom or a DVD that can give you the basics.
You can and should also read travel accounts and diaries of those who have gone for Hajj. Their insights provide a more personal perspective of the journey.

Host a get-together
What better way to get into the spirit than to hold a gathering in honor of the person going for Hajj? This is also a great way to get kids interested in the topic of Hajj. It will also provide some much-needed relief from the stress before going to the pilgrim-to-be.
You can also host the get-together after your friend/family member returns as an official "Hajji."

Ask them to remember you in their Duas
Knowing that someone's praying for you at the House of God will no doubt help you remember Hajj. But don't just say the standard, "remember me in your Duas." Try to ask for at least one specific thing they can ask for on your behalf. Whether it's a job, a child, passing a difficult class or a better relationship with your spouse, remember that only God can grant us what we need and want. And what better place to ask than the House of God?
Arrange to give a presentation about Hajj to your or your child's class or at a local community center

One of the best ways to retain information is to teach it. Perhaps this is why the Prophet Muhammad, peace and blessings be upon him, said, The best of you are the ones who learn the Quran and teach it to others (Al-Bukhari).
Arrange with your teacher, your child's teacher or your local community center to organize a brief lecture/workshop on Hajj. The aim is to familiarize both Muslims and non-Muslims about this pillar of Islam, as well as to share the common Abrahmic heritage the Muslims, Jews and Christians. Prophet Abraham, peace be upon him, and his family are the main characters in the story of Hajj.

Read the Prophet's Last Sermon
The Prophet Muhammad's last sermon was offered on the occasion of the only Hajj he ever performed in his lifetime. Peace and blessings be upon him. Read the sermon not only for the wisdom it offers, but also, try to close your eyes and picture yourself there, with the thousands of other Muslims who were.
It will be hard not to cry.


THE FIRST TEN DAYS OF ZUL HIJJAH: WHY THEY MATTER, WHAT YOU CAN DO

Even for those not performing the pilgrimage, Hajj, the first ten days of this month are considered very sacred and a time for increased reflection, seeking Allah's forgiveness, doing good and various other forms of worship.
Prophet Mohammed (peace and blessings be upon him) has said about the first ten days of Zul Hijjah: There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even Jihad for the sake of Allah?" He said, "Not even Jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing (Bukhari).
So sacred are the first ten days of Zul Hijjah that Allah swears an oath by them when He says in the Quran: "By the dawn; by the ten nights" [al-Fajr 89:1-2]. Swearing an oath by something indicates its importance and great benefit.

What kinds of worship should be performed?

While any good deed done for the sake of Allah according to the way He approves will be rewarded immensely during the first ten days, Insha Allah, some of the more specific actions mentioned in the Traditions of the Prophet are fasting and verbal Zikr (remembrance) of Allah.

In terms of fasting, it is particularly encouraged to fast on the ninth day of Zul-Hijjah, known in Arabic as Yawm Arafa. The Prophet used to fast on this day (al Nisai and Abu Dawud).

The verbal remembrance of Allah is another meritorious act during these first ten days of Zul Hijjah. The Prophet upon him) encouraged Muslims to recite a lot of Tasbeeh ("Subhan-Allaah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allahu akbar") during this time.

The Takbeer may include the words "Allahu akbar, Allahu akbar, la ilaha ill-Allah; wa Allahu akbar wa Lillahi’l-hamd (Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases.

Men are encouraged to recite these phrases out loud and women quietly.
Ibn ‘Umar and Abu Hurayrah, two of the Prophet's Companions, used to go out in the marketplace during the first ten days of Zul-Hijjah, reciting Takbeer, and the people would recite Takbeer individually when they heard them.
Generally, all good deeds are rewarded highly at this blessed time. These actions include praying, reading Quran, making Dua (supplication), giving in charity and being good to our families.

In addition, seeking Allah's forgiveness at this time is also encouraged. This means more than just a verbal expression of sorrow for past misdeeds. It also requires a firm resolution to avoid making the same mistakes in the future by giving up bad habits and behavior while sincerely turning to Allah.

[sajaff]

THE FRUITS OF HAJJ
[By Dr. Yahya ibn Ibrahim Al-Yahya from http://www.islamonline.net]

The Prophet (peace and blessings be upon him) said, “Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing Prayer, paying the Zakah, making the pilgrimage to the Sacred House (Hajj), and fasting the month of Ramadan.” (Reported by Al-Bukhari) Also, we’d would like to commend your pursuit of Islamic counseling.

In his famous book Fiqh-us-Sunnah, the late Egyptian scholar Sheikh Sayyed Sabiq (may Allah bless his soul) states:

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said: "The performance of `Umrah is expiation for the sins committed between it and the previous ones. And the reward for Hajj Mabrur (pilgrimage accepted by Allah) is nothing but Paradise." (Sahih Al-Bukhari, Vol. 3, Book 27, hadith no. 1)

In another Hadith, Ibn Juraij reported on the authority of Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "This House of Allah (the Ka`bah) is the pillar of Islam; so whosoever heads for it with the intention of performing Hajj or `Umrah is under Allah's Protection. If he should die (during this journey), he will be admitted to Paradise, and if he should return home safely, he will return with reward and gain." (Al-Haythami, Majma` Az-Zawa’id)

During Hajj, more than two million Muslims all stand in one place and share one aim, call upon one Lord, and follow one Prophet. It connects those millions with all prophets from Prophet Ibrahim and his son Prophet Isma`il (peace and blessings be upon them all) until Prophet Muhammad (peace and blessings be upon him). Hajj also links people with the Hereafter with the full hope of their sins be forgiven and come back with clean slate.

The aims and purposes of Hajj are great and sublime, such as the following:

1. Hajj creates a sense of connection with all of the prophets (peace and blessings be upon them) from our forefather Ibrahim who built the Ka`bah to our Prophet Muhammad (peace and blessings be upon him) who respected the sanctity of Makkah. When pilgrims visit the sacred places and perform the rituals, they remember the visits of those pure prophets to this sacred place.
Ibn`Abbas said: We traveled with the Messenger of Allah (peace and blessings be upon him) between Makkah and Madinah, and we passed by a valley. He asked, "What valley is this?" They said, "The valley of Al-Azraq." He said, "It is as if I can see Musa, the Messenger of Allah (peace be upon him), putting his fingers in his ears beseeching Allah, reciting the Talbiyah, and passing through this valley." Then we traveled on until we came to a mountain pass. He asked, "What mountain pass is this?" They said, "Harsha or Lift." He said, "It is as if I can see Yunus on a red camel, wearing a woolen cloak, the reins of his camel made from fibers of a date palm, passing through this valley reciting the Talbiyah" (Muslim).

2. The whiteness and cleanness of (male) pilgrims' clothes is a sign of inward purity, cleanness of heart, and the purity of the message. This means that pilgrims should put aside all adornment and should show humility, and their clothes are a reminder of death when the deceased is shrouded in similar clothes. So it is as if pilgrims were preparing to meet Allah.

3. Entering ihram at the miqat is a physical expression of worship and enslavement to Allah and of submission to His commands and laws. No pilgrim can pass it without entering ihram because it is a command from Allah and a law that He has prescribed. This confirms the unity of the Ummah.

4. Hajj is the symbol of tawheed (Oneness of God) and takes on meaning from the first moment the pilgrim enters ihram. Jabir ibn `Abd Allah described the Hajj of the Prophet (peace and blessings be upon him): Then he started to say the words of tawheed, "Labbayka Allahumma labbayk, labbayka lasharika laka labbayk. Inna al-hamdwa inni`mata lakawa al-mulk, lasharikalak (Here I am, O Allah, here I am. Here I am, Youhave no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner)" (Muslim).

5. When all the people come together at `Arafat and elsewhere, with no differentiation between them, this is a reminder of the hereafter. All of them are equal in this place and no one is better than anyone else.

6. Hajj is a symbol of unity, because Hajj makes all people the same in their deeds, rituals, direction of prayer, and the places they visit, and the men are also the same in their clothing. So none are better than others, be they kings or servants, rich or poor. All are the same.

All are equal in terms of rights and duties. They are equal in this sacred place; differences in race and nationality do not matter. No one has the right to differentiate between them.

There is unity of feelings, unity of rituals; unity in purpose, unity in action, unity in words. The Prophet (peace and blessings be upon him) is reported to have said, "O mankind, there is no superiority for an Arab over a non-Arab, or for a non-Arab over an Arab, or for a white over a black, or for a black over a white. All of you are descended from Adam and Adam has been created from dust of the ground" (Ahmad).

During Hajj, more than two million Muslims all stand in one place, the men wearing the same type of clothes. They all share one aim, call upon one Lord, and follow one Prophet. What unity can be greater than this?

Almighty Allah says, [Verily, those who disbelieved and hinder (men) from the path of Allah, and from Al Masjid Al Haram (at Makkah) which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there [as regards its sanctity and pilgrimage (Hajj and 'Umrah)] — 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 from a painful torment] (Al-Hajj 22:25).

7. Hajj trains Muslims to be content with simple clothing and accommodation.

8. Hajj terrifies the non-Muslims and the misguided with this huge gathering of Muslims. Even though the Muslims are scattered and different, the simple fact that they come together despite those differences at a certain time and in a certain place is indicative of their potential to unite at other times and in other places.

9. Hajj illustrates the importance of Muslims coming together and establishing harmony. While we usually see people traveling by themselves, in Hajj we see people coming in groups.

10. Hajj helps people get to know the situation of the Muslims from trustworthy sources, since Muslims can hear directly from each other about the situation of their fellow Muslims from around the world.

11. Hajj allows Muslims to exchange benefits and experience in general.

12. Scholars and decision-makers from around the world can meet and study the situation and needs of the Muslims, and the importance of cooperating with them.

13. Muslims achieve true submission to Allah by standing in the holy places in Al-Masjid Al-Haram and `Arafah.

14. In Hajj the Muslims find forgiveness of sins because the Prophet (peace and blessings be upon him) said, "Whoever does Hajj and does not speak any obscene words or commit any sin will go back cleansed of sin as on the day his mother bore him."

15. In Hajj the doors of hope are opened to those who sin, and they are taught to give up their sin in these holy places so that they will give up a lot of their bad habits during the Hajj rituals.

16. Hajj proclaims that Islam is the religion of organization because during Hajj the ritual times are organized, with every action done in the place and at the time defined for it.

17. Hajj trains Muslims to spend in charity and to avoid miserliness. Pilgrims spend a great deal of money to travel for the sake of Hajj. The reward of spending in the way of Allah is far greater.

18. Hajj increases piety and makes the heart fit to honor the symbols of Allah. [And whosoever honors the Symbols of Allah, then it is truly, from the piety of the hearts] (Al-Hajj 22:32).

19. Hajj trains the rich to give up their distinct clothing and accommodation and makes them equal with the poor in clothing and in the rituals of Tawaf, Sa`i, and throwing the pebbles. This teaches the rich to be humble and to realize the insignificance of this worldly life.

20. The pilgrim persists in worshiping and remembering Allah during the days of Hajj, moving from one sacred place to the next, from one action to another. This is a kind of intensive training in worship and remembrance of Allah.

21. Hajj trains the pilgrims to be kind to people, to guide those who are lost, to teach those who are ignorant, to help the poor, and to support the disabled and weak.

22. Hajj develops good characteristics, such as forbearance and putting up with annoying people, because the pilgrim will inevitably be exposed to crowding and arguments, etc. Allah says, [The Hajj (pilgrimage) is (in) the well-known (lunar year) months (the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar). So whosoever intends to perform Hajj therein (by assuming ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj] (Al-Baqarah 2:197).

23. Hajj trains the pilgrims to be patient and to put up with difficulties such as heat, long distances, being apart from their families, going back and forth between the holy sites and the crowded conditions in them.

24. In Hajj the pilgrims learn to give up their usual habits and the things that they are comfortable with because the male pilgrims have to uncover their head and give up their regular clothes, and they all leave behind the accommodation, food, and drink that they are used to.

25. When pilgrims do Sa`i between As-Safa and Al-Marwah, they remember that Allah will not let down those who obey Him and put their trust in Him and turn to Him. Rather, Allah will raise high the esteem in which they are held. When Hajar the mother of Isma`il (peace and blessings be upon them both) said to Ibrahim "Has Allah commanded you to do this?" he said, "Yes." She said, "Then He will not let us down." So Allah raised high the esteem in which she was held and the people, including the prophets, started to run between the two hills as she had done.

26. Hajj teaches the pilgrims not to despair of the mercy of Allah, no matter how great their worries and distress, for the way out is in Allah's hand. The mother of Isma`il thought her son was about to die, and she started to run from one mountain to the other, looking for a solution. It came to her from a source she could never imagine when the angel came down and struck the ground, and out came the water of Zamzam with its healing for diseases of the heart and body.

27. The pilgrims remember that in doing these rituals, they are the guests of the Most Merciful. The gathering of Hajj is not at the invitation of any government or organization or king or president; rather it is at the invitation of the Lord of the Worlds Who has made it an occasion on which the Muslims meet on a footing of equality in which no one is superior to anyone else. Allah says, [And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj). That they may witness things that are of benefit to them (reward of Hajj in the hereafter, and also some worldly gain from trade)] (Al-Hajj 22:27-28).

An-Nasa'i reported that Abu Hurairah said: The Messenger of Allah (peace and blessings be upon him) said, "The guests of Allah are three: the warrior for the sake of Allah, the pilgrim performing Hajj and the pilgrim performing `Umrah."

28. Hajj strengthens the bonds with the believers, as represented in the words of the Messenger of Allah (peace and blessings be upon him): "Your blood, your honor and your wealth are sacred to you as this day of yours in this month of yours in this land of yours is sacred" (Al-Bukhari and Muslim).

29. The season of Hajj is distinguished by complete separation from the people of shirk and kufr who are forbidden to attend any part of it. It is forbidden for them to enter the Haram at any time, no matter what their purpose. Al-Bukhari reported that Abu Hurairah said: Abu Bakr (may Allah be pleased with him) sent me as an announcer on that Hajj [which the Prophet (peace and blessings be upon him) appointed Abu Bakr to lead in AH 9], to announce on the Day of Sacrifice in Mina that after this year no polytheist might perform Hajj and no one might circumambulate the House naked.

Allah says, [O you who believe (in Allah's oneness and in His Messenger Muhammad)! Verily, the m ushrikun (polytheists, pagans, idolaters, disbelievers in the oneness of Allah, and in the Message of Muhammad) are n ajasun (impure). So let them not come near Al Masjid Al-Haram (at Makkah) after this year; and if you fear poverty, Allah will enrich you if He wills, out of His Bounty. Surely, Allah is All-Knowing, All-Wise] (At-Tawbah 9:28).

[sajaff]

Excerpt from Fiqh-us-Sunnah by Sayyid Saabiq


SPENDING THE DAY AT ARAFAH, ITS EXCELLENCE

Jabir reported that the Prophet (peace be upon him) said, "The ten days of the month of Zhul-Hijjah are the best days in the sight of Allah." A man asked, "Are these days better than an equivalent number of days that are spent fighting for the cause of Allah?" The Prophet (peace be upon him) answered, "They are better than an equivalent number of days spent fighting in the cause of Allah. And there is no day better in the sight of Allah than the Day of Arafah. On this day Allah, the Almighty and the Exalted One, descends to the nearest heaven, and He is proud of His slaves on the earth, and says to those in heaven, "Look at My servants. They have come from far and near, with hair dishevelled and faces covered with dust, to seek My Mercy, even though they have not seen my chastisement. Far more people are freed from the Hellfire on the Day of Arafah than on any other day." Al-Munzhri said that this hadith was reported by Abu Ya'la, al-Bazzar, Ibn Khuzaimah, and Ibn Hibban, in whose wording it is given here.

Ibn Al-Mubarak reported from Sufyan Al-Thauri, he from Az-Zubair bin Ali, and he from Anas bin Malik that he said: "The Prophet (peace be upon him) spent the day at Arafah until almost sunset. Then he said, 'O Bilal! Ask the people to be quiet and listen to me.' Bilal stood up and asked the people to be quiet and listen to the Prophet (peace be upon him). When the people were quiet, the Prophet (peace be upon him) said: O People! A little while ago Gabriel (peace be upon him) came to me. Gave me salutations from Allah, and informed me that Allah has forgiven those who spend the Day at Arafah, and those who stop at Mash'ar al-Haram, and that He has guaranteed their debts.'
At this 'Umar bin al-Khattab stood up and asked, 'O Allah's Messenger, is this for us only?' The Prophet (peace be upon him) said, "This is for you, and for all those who will come after you until the Day of Judgment.' 'Umar exclaimed, 'How plentiful and blissful Allah's bounties are!"'

Muslim and others have reported from 'Aishah that the Prophet (peace be upon him) said: "Allah frees far more people from Hellfire on the Day of Arafah than on any other day, and that Allah comes closer this day and proudly says to the angels, 'What do these people want and seek?"'

Abu Darda reports that the Prophet (peace be upon him) said, "On no other day does the Satan feel so belittled, humiliated, and angry as he does on the Day of Arafah." The reason for this is the mercy of Allah that descends (this day) and the forgiveness that He grants to people for major sins, except the day of the Battle of Badr which witnessed a far greater mercy of Allah descending upon people which caused great sadness to Satan.

The Prophet (peace be upon him) was asked, "O Prophet of Allah! What did Satan see on the day of the Battle of Badr?" "He saw Gabriel leading the troops of Angels," he replied. (Reported by Malik as a mursal hadith and by Al-Hakim with an unbroken chain)

Spending the Day

There is consensus among the Muslim scholars that spending the Day at Arafah is the most important part of Hajj. Ahmad and the compilers of the Sunan have reported from Abdur Rahman bin Ya'mur that the Prophet (peace be upon him) ordered an announcer to proclaim "Hajj is (spending the day at) Arafah, so he who joins other pilgrims on the night of Muzdalifah before dawn, will be considered as having performed Hajj."

Time for Arafah

Most Muslim scholars are of the opinion that the time to spend in Arafah begins from noon of the 9th day of Zhul-Hijjah until dawn of the 10th of Zhul-Hijjah, and that any part of this period of time, day or night, may be spent in Arafah (to fulfill this condition). A pilgrim choosing to spend the day time at Arafah must stay there until after the sunset. But if someone spends the night at Arafah he is not obligated to stay for any specific length of time. Ash-Shafi'i holds that extending the stay at Arafah until nightfall is sunnah. […]

Staying by the Rocks

A pilgrim may spend the Day of Arafah anywhere within the bounds of Arafah for all of it is equally good for encamping (on this particular day) except the bottom of the valley called 'Urnah to the west of Arafah. There is consensus that spending the Day of Arafah at ' Urnah is not sufficient to fulfill the condition of staying at Arafah.

Spending time near the rocks or as close to them as possible is commended. The Prophet (peace be upon him) stopped at this place and said, "I have stopped here, but the whole of Arafah is a stopping place (for the Day of Arafah)." (Reported by Ahmad, Muslim, and Abu Daw'ud on the authority of Jabir) Climbing the Mountain of Mercy or the belief that standing on it is better than standing in any other place is wrong. Nor does doing so represent a sunnah of the Prophet (peace be upon him).

Etiquette of Standing and Making Supplications

One must maintain a complete state of purity. face the direction of Ka'bah, seek forgiveness of Allah as much as possible. glorify Allah, and supplicate for one's well being and well:are in this Iife and in the Hereafter, and for others, with fervor, attention, and with hands raised in supplication.

Osamah bin Zaid reported: "I was riding behind the Prophet (peace be upon him) in Arafah, while he raised his hands in supplications to Allah." (Reported by Nasa'i)

'Amr bin Shu'aib reported from his father and his grandfather, who said that on the Day of Arafah the Prophet (peace be upon him) mostly supplicated in these words: "La ilaha illallahu wahdahu la sharika lahu, lahul mulk wa lahul hamd, biyadihil khair wa huwa 'ala kulli sha'in qadeer (There is no deity worthy of worship but Allah Alone. He has no partners. To Him alone belongs the Kingdom, and all praise. In His hand is all the good, and He has power over all things)."

It is reported by Ahmad and Tirmizhi (and this is the wording of Tirmizhi) that the Prophet (peace be upon him) said, "The best supplication is that of the Day of Arafah, and the best thing that I and other Prophets before me said is: 'La ilaha illallahu wahdahu la sharika lahu lahul mulk wa lahul hamd wa huwa 'ala kuli sha'in qadeer."'

Al-Hussain bin Al-Hasan Al-Maruzi reported: "I asked Sufyan bin 'Oyainah, 'What is the best supplication for the Day of Arafah?' He said, 'La ilaha illallahu wahdahu la sharika lahu.' I said, 'But this is glorification of Allah and His praise, and it is not a supplication.' Thereupon Sufyan said, 'Don't you know the hadith of Malik bin Al-Harith which explains it.' I said to him, 'Tell me about it.' He said, 'Mansur narrated from Malik bin Al-Harith that he said "Allah, the Almighty, and the Exalted One, says: 'If a servant of Mine occupies himself in extolling and praising Me instead of asking Me for his needs I give him better than what I give to those who ask for their needs."' Then he added, 'This explains the saying of the Prophet (peace be upon him).' He continued and said, "Haven't you heard what Ummaya bin Abi Al-Salt said to Abdullah bin Jad'an when he sought the hand of Na'ilah in marriage?" I said, "No." At this he said, "Ummaya recited (these lines of poetry) to Abdullah bin Jad'an: Do I have to tell you my need, or your modesty is enough (to plead my case), for modesty is your disposition, You are conversant with rights (and obligations) and come of a family polite and respectable, When someone praises you once he need not repeat it again!

Then Sufyan added, "O Hussain, you see how the humans are pleased with praise and are ready to grant request without even asking. What about their Creator then?"

Al-Baihaqi reported from Ali (with a weak chain of narrators) that the Prophet (peace be upon him) said, "The supplication most frequently used by the Prophets before me and by me on the Day of Arafah is this: 'La ilaha illallahu wahdahu la sharika lahu, lahul mulk wa lahul hamd wa huwa 'ala kuli sha'in qadeer. Allahumma 'ij'al fi basri nuran wa fi sam'i nuran wafi qalbi nuran. Allahumm ashrah li sadri wa yassir li amri. Allahumma 'uzhubika min waswasis sadri wa shatatil amr wa sharri fitnatil qabr wa sharri ma yaliju fil lail wa sharri ma yaliju fin naharwa sharri ma tahubu bihi riyah wa sharri bawa'iqid dahr (There is no deity worthy of worship but Allah alone. He has no partners. To Him belongs the kingdom and all praise, and he has power over all things. O Allah! place light (guidance) in my sight, in my ears, and in my heart. O Allah! Open my chest and ease my work. O Allah! I seek refuge with You from evil whispers, from confusion, from the trial of the grave, from the evil that takes place during the day or night, from the evil carried by the winds, and from the afflictions of the world."

Tirmizhi also reported from Ali that the supplication used most of the time by the Prophet (peace be upon him) during his stay in Arafah was: "Allahumma lakal hamdu kallazhi naqulu wa khairam mimma naqulu, Allahumma laka salati wa nusuki wa mahyaya wa mamati wa ilaika ma'abi wa laka rabbi turathi allahumma inni a'uzhubika min 'azhabil qabri wa waswasatis sadri wa shatatil amri allahumma inni a'uzhubika min sharri ma tahubbu bihi riyhu" (All praise belongs to You, O Allah! as we say, and better than what we can say. O Allah! My prayers, my worship, my life and my death are all for You. O Allah! To You is my return, to You belong what I own. O Allah! I seek refuge with You from the torment of the grave, the evil whispers, confusion, and from whatever the wind may bring.)

Spending the Day at Arafah - An Abrahamic Tradition
Mirba' Al-Ansari reported that the Prophet (peace be upon him) said: "You must azhere to the traditions and rituals (of Hajj), for these have come down to you from (your forefather) Ibrahim in heritage." This was reported by Tirmizhi as a sound hadith.

Fasting on the Day of Arafah

It is confirmed that the Prophet (peace be upon him) did not fast on the Day of Arafah. The Prophet (peace be upon him) said: "Verily the Day of Arafah, the Day of Sacrifice (Yaum al-Nahr), and Ayam Tashriq (the 10th, 11th and 12th of Zhul-Hijjah) are our days of festivities. These are the days of eating and drinking." It is also established that the Prophet (peace be upon him) forbade fasting on the Day of Arafah while at Arafah (for pilgrimage).
This has led most of the scholars to conclude that in fact not fasting on the Day of Arafah is desirable, so that a pilgrim should be strong enough to devote himself wholeheartedly to worship and supplications.
Some of the ahadith that encourage fasting on the Day of Arafah concern the persons who are not staying at Arafah as pilgrims performing Hajj.
[…]

Returning from Arafah

According to sunnah, pilgrims should leave Arafah quietly and peacefully after sunset. The Prophet (peace be upon him) left Arafah very peacefully and quietly, holding the reins of his she camel so tightly that its head touched its back, while he said to the people, "O people, walk calmly; rushing or making haste is not a virtue." This is reported by Bukhari and Muslim. They also reported that the Prophet (peace be upon him) let his she camel go at normal pace, but when he found ample space in front of him he urged it to go faster." He did this out of compassion and consideration for the people.

It is desirable for pilgrims to utter talbiyah and make remembrance of Allah as much as possible. The Prophet (peace be upon him) repeated talbiyah right until he threw pebbles at Jamarah Al-'Aqabah. Ash'ath bin Sulaim reported from his father that he said, "I went with Ibn 'Umar from Arafah to Muzdalifah. He did not stop making remembrance of Allah and declaring His Oneness until we reached Muzdalifah." This is reported by Abu Daw'ud.

[sajaff]

Arrived in Makkah last night and have finished my Umrah. Alhamdulillah all was quite comfortable. The saee area extension here is very good, theyve nearly doubled the area. Well dont think i'll post again this week so let me remind myself of these words from our Lord to keep with me during Hajj.


"By (the token of) time (through the ages). Verily man is in loss. Except such as have Faith and do righteous deeds and (join together) in the mutual teaching of Truth and of Patience and Constancy" [103:1-3]

"And take provision (with you) for the journey, but the best provision is at-Taqwa" [2:197]

"And all of you beg Allah to forgive you all, O believers that you may be successful" [24:31]

[sajaff]

"So when ye have accomplished your holy rites (manaasik of Hajj), celebrate the praises of God, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul.
There are men who say: 'Our Lord! Give us (Thy bounties) in this world!' but th ey will have no portion in the Hereafter.
And there are men who say: 'Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!'
To these will be allotted what they have earned; and God is quick in account. "
[Surah Al Baqarah 200-202]