HAJ (Pilgrimage to Makkah)

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Introduction: The Hajj (Arabic: حج‎) is a pilgrimage to Mecca (Makkah). It is the largest annual pilgrimage in the world.[1] It is the fifth pillar of Islam, an obligation that must be carried out at least once in their lifetime by every able-bodied Muslim who can afford to do so. It is a demonstration of the solidarity of the Muslim people, and their submission to Allah.[2] The pilgrimage occurs from the 8th to 12th day of Dhu al-Hijjah, the 12th month of the Islamic calendar. Because the Islamic calendar is a lunar calendar, eleven days shorter than the Gregorian calendar used in the Western world, the Gregorian date of the Hajj is eleven days earlier from year to year. In 2007, the Hajj was from December 17 to December 21; in 2008 from the first week of December. The Hajj is associated with the life of Muhammad, but the ritual of pilgrimage to Mecca is considered by Muslims to stretch back to the time of Ibrahim and Isma'il, prominent figures in both Islam and in Judaism. Pilgrims join processions of hundreds of thousands of people, who simultaneously converge on Mecca for the week of the Hajj, and perform a series of rituals. As part of the Hajj, each person walks counter-clockwise seven times about the Kaaba, the cube-shaped building which acts as the Muslim direction of prayer (qibla); runs back and forth between the hills of Al-Safa and Al-Marwah; drinks from the Zamzam Well; goes to the plains of Mount Arafat to stand in vigil; and throws stones in a ritual Stoning of the Devil. The pilgrims then shave their heads, perform an animal sacrifice, and celebrate the four day global festival of Eid al-Adha.[3][4][5]

As of 2006, an estimated three million pilgrims participated in this annual pilgrimage.[6] Crowd-control techniques have become critical, and because of the large numbers of people, many of the rituals have become more stylized. It is not necessary to kiss the Black Stone, but merely to point at it on each circuit around the Kaaba. Throwing pebbles was done at large pillars, which for safety reasons were in 2004 changed to long walls with catch basins below to catch the stones. The slaughter of an animal can be done either personally, or by appointing someone else to do it, and so forth.[7] But even with the crowd control techniques, there are still many incidents during the Hajj, as pilgrims are trampled in a crush, or ramps collapse under the weight of the many visitors, causing hundreds of deaths. [8]

Pilgrims can also go to Mecca to perform the rituals at other times of the year. This is sometimes called the "lesser pilgrimage", or Umrah. However, even if they perform the Umrah, they are still obligated to perform the Hajj at some other point in their lifetimes.

Incidents during the Hajj
Main article: Incidents during the Hajj
There have been many incidents during the Hajj that have led to the loss of many hundreds of lives. The worst of these incidents have usually occurred during the Stoning of the Devil ritual. During the 2006 Hajj on January 12, 362 pilgrims died. Tramplings have also occurred when pilgrims try to run between the two hills known as Al-Safa and Al-Marwa. In 2006 there were some 600 casualties among pilgrims performing the Hajj.


Preparations
Pilgrims generally travel to Hajj in groups, as an expression of unity. Some airlines have special packages for Muslims going to Mecca. Ships also take pilgrims to Mecca so they can perform Hajj.

During the Hajj, male pilgrims are required to dress only in a garment consisting of two sheets of white unhemmed cloth, with the top draped over the torso and the bottom secured by a white sash; plus a pair of sandals. Women are simply required to maintain their hijab - normal modest dress, which does not cover the hands or face.[7]

The Ihram clothing is intended to show the equality of all pilgrims in the eyes of Allah: there is no difference between a prince and a pauper when everyone is dressed the same. The Ihram also symbolizes purity and absolution of sins. A place designated for changing into Ihram is called a miqat.

While the pilgrim is wearing the Ihram, they cannot shave, clip their nails, or use deodorant or perfume. They may not swear or quarrel, kill any living thing or engage in any sexual activity.


Rites



The route the pilgrims take during the Hajj

Upon arrival in Mecca the pilgrim, now known as a Hajji, performs a series of ritual acts symbolic of the lives of Ibrahim (Abraham) and his wife Hajar (Hagar). The acts also symbolize solidarity of Muslims worldwide.

The greater Hajj (al-hajj al-akbar) begins on the eighth day of the lunar month of Dhu al-Hijjah. If they are not already wearing it upon their arrival, pilgrims put on ihram clothing and then leave Mecca for the nearby town of Mina where they spend the rest of the day. The Saudi government has put up thousands of large white tents at Mina to provide accommodations for all the pilgrims.[4]

Umrah

Direction of the Tawaf around the KaabaMain article: Umrah
On the first day of the Hajj, the 8th day of the 12th month, Dhu al-Hijjah, the pilgrims perform their first Tawaf, which involves all of the pilgrims entering The Sacred Mosque (Masjid Al Haram) and walking seven times counter-clockwise around the Kaaba, kissing the Black Stone (Hajr Al Aswad) on each circuit. If kissing of the stone is not possible due to the crowds, they may simply align themselves with the stone and point to it. Each complete circuit constitutes a "Shout" with 7 circuits constituting a complete tawaf. The place where pilgrims walk is known as "Mutaaf". Only the first three Shouts are compulsory, but invariably almost all perform it seven times.

Eating is not allowed and the tawaf is normally performed all at once, the only exception being the drinking of water. Men are encouraged to perform the first three circuits at a hurried pace, followed by four times, more closely, at a leisurely pace.[7]

After the completion of Tawaf, all the pilgrims have to offer two Rakaat prayers at the Place of Abraham (Muqaam E Ibrahim), a site near the Kaaba. However, again due to large crowds during the days of Hajj, they may instead pray anywhere in the mosque.

Although the circuits around the Kaaba are traditionally done on the groundlevel, Tawaf is now also performed on the first floor and roof of the mosque.

After Tawaf on the same day, the pilgrims perform sa`i, running or walking seven times between the hills of Safa and Marwah. This is a re-enactment of the frantic search for water for her son Ismael by Abraham's wife Hagar, before the Zamzam Well was revealed to her by an angel, who hit the ground with his heel (or his wing), upon which the water of the Zamzam started coming up from under his feet.[9] The circuit used to be in the open air, but is now entirely enclosed by the Masjid al-Haram mosque, and can be accessed via air-conditioned tunnels. Pilgrims are advised to walk the circuit, though two green pillars mark a short section of the path where they are allowed to run, along with an 'express lane' for the disabled. The safety procedures are in place because previous incidents in this ritual have resulted in stampedes which caused the deaths of hundreds of people.

As part of this ritual the pilgrims drink water from the Zamzam Well, which is made available in coolers throughout the Mosque. The pilgrims then return to their tents.


Direction of the Tawaf around the Kaaba

Arafat

Pilgrims on Plains of Arafat on the day of HajjThe next morning, on the ninth of Dhu al-Hijjah, the pilgrims leave Mina for Mount Arafat where they stand in contemplative vigil, near a hill from which Muhammad gave his last sermon. This is considered the highlight of the Hajj. Pilgrims must spend the afternoon within a defined area on the plain of Arafat until after sunset. No specific rituals or prayers are required during the stay at Arafat, although many pilgrims spend time praying, and thinking about the course of their lives. If a pilgrim does not spend the afternoon on Arafat then their pilgrimage is considered invalid.[4]

Pilgrims on Plains of Arafat on the day of Hajj

Muzdalifah
As soon as the sun sets, the pilgrims leave Arafat for Muzdalifah, an area between Arafat and Mina, where 49 pebbles are gathered for the next day's ritual of the stoning of the Devil (Shaitan). Many pilgrims spend the night sleeping on the ground at Muzdalifah before returning to Mina. It is now the 10th of the month, the day of Eid ul-Adha.

Ramy al-Jamarat

Pilgrims at the Jamrah of Aqaba : Stoning of the Devil

At Mina the pilgrims perform Ramy al-Jamarat, throwing stones to signify their defiance of the Devil. This symbolizes the trials experienced by Abraham while he decided whether to sacrifice his son as demanded by God. The Devil challenged him three times, and three times Abraham refused. Each pillar marks the location of one of these refusals. On the first occasion when Ramy al-Jamarat is performed, pilgrims will stone the largest pillar know as Jamrat'al'Aqabah. On the second occasion, all other three pillars will be stoned. [1] The stoning consists of throwing seven pebbles.[4] Because of the crowds, in 2004 the pillars were replaced by long walls. Pilgrims climb ramps to the multi-levelled Jamarat Bridge, from which they can throw their stones at the one jamarat.


Eid ul-Adha

After the Stoning of the Devil an animal is sacrificed. This symbolizes God having mercy on Abraham and replacing his son with a ram, which Abraham then sacrificed.

Traditionally the pilgrims slaughtered the animal themselves, or oversaw the slaughtering. Today many pilgrims buy a sacrifice voucher in Mecca before the greater Hajj begins which allows an animal to be slaughtered in their name on the 10th, without the pilgrim being physically present. Centralized butcher houses will sacrifice a single sheep for each pilgrim, or a cow can represent the sacrifice of seven people. The meat is then packaged and given to charity and shipped to poor people around the world.[4] At the same time as the sacrifices occur at Mecca, Muslims worldwide perform similar sacrifices, in a four-day global festival called Eid ul-Adha. Many Muslims say that this is the highlight of the pilgrimage.


Tawaf az-Ziyarah

Pilgrims circumambulating the Kaaba during the HajjOn this or the following day the pilgrims re-visit the Masjid al-Haram in Mecca for a tawaf called the Tawaf az-Ziyarah or Tawaf al-Ifadah which symbolises being in a hurry to respond to God and show love for Him, an obligatory part of the Hajj. The night of the 10th is spent back at Mina.

On the afternoon of the 11th and again the following day the pilgrims must again throw seven pebbles at each of the three jamarat in Mina.

Pilgrims must leave Mina for Mecca before sunset on the 12th. If they are unable to leave Mina before sunset, they must perform the stoning ritual again on the 13th before returning to Mecca.

Tawaf al-Wada
Finally, before leaving Mecca, pilgrims perform a farewell tawaf called the Tawaf al-Wada.[4]


Journey to Medina
Though it is not required as part of the Hajj, many pilgrims also travel to the city of Medina and the Mosque of the Prophet, which contains Muhammad's grave.

Social effect of Hajj
A 2008 study on the longer-term effect of participating in the Islamic pilgrimage found that Muslims communities become more open after the Hajj experience.

Entitled ‘Estimating the Impact of the Haj: Religion and Tolerance in Islam’s Global Gathering’, the Harvard University Kennedy School of government study found that the Hajj experience promotes peaceful coexistence, equality, and harmony.[10] Specifically, the report states that the Hajj "increases belief in equality and harmony among ethnic groups and Islamic sects and leads to more favorable attitudes toward women, including greater acceptance of female education and employment" and that "Hajjis (those who have performed the Hajj) show increased belief in peace, and in equality and harmony among adherents of different religions."


Pilgrims circumambulating the Kaaba during the Hajj

Footnores:
1 Atlas of Holy Places, p. 29
2 Dalia Salah-El-Deen, Significance of Pilgrimage (Hajj)
3 Karen Armstrong (2000,2002). Islam: A Short History, 10-12. ISBN 0-8129-6618-x.
4 a b c d e f Anisa Mehdi, John Bredar (writers) (2003). "Inside Makkah" (video documentary), National Geographic.
5 BBC - Religion & Ethics - Eid ul Adha
6 altmuslim - As Hajj begins, more changes and challenges in store
7 a b c Mohamed, Mamdouh N. (1996). Hajj to Umrah: From A to Z. Amana Publications. ISBN 0-915957-54-x.
8 The [[Kingdom of Saudi Arabia]]'s Ministry of Hajj has a website, with the message, "Be peaceful, orderly and kind. No crushing." - "Ministry of Hajj information site". hajinformation.com. Retrieved on 2007-08-24.
9 Sahih Bukhari, Volume 4, Book 55, Number 583
10 Estimating the Impact of the Hajj: Religion and Tolerance in Islam's Global Gathering

 

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Haj: Obligation and conditions By Shaykh Muhammad Saalih al-’Uthaimeen

Praise be to Allah, Who enjoined Haj to the Sacred House on His servants and gave good reward on that. Whoever performs Haj to the House and does not approach his wife for sexual relations nor commits sins while performing Haj, he will come out as sinless as a newly born child. An accepted Haj will be rewarded with nothing but Paradise.


I testify that there is none worthy to be worshipped but Allah, with Whom there is no associate, the Lord of Glory and Splendor. I testify that Muhammad is Allah’s servant and Messenger, the best of those who performed prayer, gave Zakaah, made Haj and observed fasting. May Allah bless him, his family, his Companions and those who will follow them on proper way until the Resurrection Day!

O people! Fear Allah and fulfil the obligation of Haj, which Allah enjoined on you, as much as you can. Allah the Almighty says which translates as: “In it are Signs manifest; (for example), the Station of Abraham; whoever enters it attains security; pilgrimage thereto is a duty men owe to Allah, those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.” (Aal-’Imraan: 97)
The Prophet (sallallaahu ‘alaihi wa sallam) said: “Islam is to testify that there is no deity but Allah and that Muhammad is the Messenger of Allah, establish prayer, give Zakaah, observe fasting in Ramadan and make Haj to the House if you can afford it.”

The Prophet (sallallaahu ‘alaihi wa sallam) said that Islam is founded on these five pillars, and that if any of these five is lacking Islam will be imperfect. ‘Umar bin al-Khattab (may Allah be pleased with him) said: “I was about to send envoys to the towns to check on all those who have the means to make Haj but do not perform it, in order to demand them to pay Jizyah; they are not Muslims, they are not Muslims.”

The obligation of Haj is confirmed by the Book of Allah and the Sunnah of the Messenger of Allah, as well as the consensus agreement of the Muslim scholars. Whoever denies the obligation of Haj will be regarded an infidel, and whoever abandons it because of his indifference to it, though he admits its obligation, he is on the verge of disbelief.

After mentioning the obligation of Haj, Allah says which translates as: “In it are Signs manifest; (for example), the Station of Abraham; whoever enters it attains security; pilgrimage thereto is a duty men owe to Allah, those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.” (Aal-’Imraan: 97).

How can a Muslim feel assured when he abandons Haj while he is able to afford for it both financially and physically, though he is well aware that Haj is an obligation and one of the pillars of Islam? How can a Muslim withhold money from spending it in Haj, though he spends much of it in worldly pleasures?

How can a Muslim save himself the fatigue of Haj, while he exerts himself in the worldly endeavours? How can he slacken to perform Haj, while it is enjoined to be performed once during one’s lifetime? How can he procrastinate in performing Haj, while he does not know if his life will extend a day longer or not?

So, fear Allah, servants of Allah, and fulfil the obligation of Haj enjoined on you by Allah, with sincere devotion to Him, complying with His commandments and stimulated by the desire to obey Him, if you are truly believers.


Allah the Almighty said what means: “It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path” (Al-Ahzab: 36).
If a believer performs Haj for once after he attains puberty, it will be sufficient for him and will fulfil this essential cornerstone of Islam. He will not be demanded to perform either Haj or ‘Umrah after that, unless he vows to make either of them, in which case he will be obliged to fulfil his vow. The Prophet (sallallaahu ‘alaihi wa sallam) said: “Let whoever vows to obey Allah fulfil his vow.”

O Muslims! It is an indication of Allah’s Mercy and Wisdom that he specified certain limits for His obligations, in order to well define responsibilities. Allah made such obligations most fit the doer, the place and the time in which such obligations should be fulfilled. Like all other obligations, Haj has certain limits and conditions that should first be fulfilled in order to demand a Muslim to perform Haj. Among the conditions of the obligation of Haj is to attain puberty.

Anyone who has not attained puberty will not be required to make Haj, even if he is financially able to do so. However, his or her Haj will be valid and he will get reward on it. On attaining puberty he will be required to make the obligatory Haj, since the Haj he made before attaining puberty does not absolve him from the obligatory Haj. Thus, if one accompanies his young children in Haj, both he and his children will get reward for Haj, and if he does not accompany them, neither he nor his children will incur sin.

One of the conditions of the obligation of Haj is the ability, both financially and physically. Allah the Almighty said what means: “In it are Signs manifest; (for example), the Station of Abraham; whoever enters it attains security; pilgrimage thereto is a duty men owe to Allah, those who are capable and can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures” (Aal-’Imraan: 97).

Thus, if this condition is lacking, Haj becomes not obligatory. Financial ability is realised when someone owns enough money to undertake the journey of Haj after fulfilling his needs and the needs of his dependents including outlay, clothing and hire for his accommodation for one year, and after repaying the debts he owes to others, whose time of repayment is due.

If someone owns money, but needs it to fulfil any of the abovementioned obligations, he will not be obliged to make Haj. The same applies in the case of the one who is in debt, until he repays it. The term ‘debt’ includes all credits owed by a person, including loans, purchase prices, hires, etc.
Thus, one who owes, even one riyal, to another is considered a debtor and will not be obliged to make Haj unless he repays the debt he owes. Islam attaches so much importance to fulfilling debts that a martyr’s sins will be expiated except for the debts he owed. According to Islam, the soul of the deceased is suspended until his debt is repaid on his behalf.
The Haj obligation does not fall on a man whose deferred debt is guaranteed by a pledge equal to its value, rather the debtor will be requested to perform Haj if he has the means to do so. However, if the deferred debt is not guaranteed with a pledge that equals its value, the debtor will not be requested to perform Haj, unless he absolves himself from this debt.

Physical capability denotes that one has the ability to reach the Sacred House in Makkah on his own without difficulty. If he cannot do that, or can do it but with extreme difficulty, such as the case of the sick person, he may wait until his condition improves, if the improvement is possible. If he waits but dies before making Haj, Haj is to be made on his behalf, with the expenses taken from his legacy.

If his conditions are not likely to improve, such as the case of senility or chronic incurable diseases, he should authorise another person to make Haj on his behalf, either from his relatives or others. If he dies before assigning a person to make Haj on his behalf, any person may make Haj for him, with the expenses covered from the former’s legacy.
If a woman finds no Mahram (husband or male relative whom she cannot marry) to accompany her on the journey, she will not be obliged to perform Haj. In this case she will be regarded as those who do not have the ability to perform Haj, since she is legally banned from travel on a journey without a Mahram.

Ibn ‘Abbas said: I heard the Messenger (sallallaahu ‘alaihi wa sallam) saying: “It is not permissible for a man to be alone with a woman, and no lady should travel except with a Mahram (i.e. her husband or a person whom she cannot marry in any case forever; e.g. her father, brother, etc.).” Then a man got up and said, “O Allah Messenger of Allah! I have enlisted in the army for such-and-such Ghazwah and my wife is proceeding for Haj.” Allah’s Apostle said, “Go, and perform the Haj with your wife.”

In this Hadith, the Prophet (sallallaahu ‘alaihi wa sallam) ordered the man to accompany his wife in the journey of Haj, without asking him whether she was young or that she would join a group of women in the journey. This formulates a proof that a woman is prohibited to travel without a Mahram on any occasion or by any means of transports, i.e. planes, cars, etc. A Mahram should be a mature male, as an immature person cannot serve the purpose of this condition, which is to preserve woman’s honour and chastity.

O Muslims, let those who fulfil the conditions of Haj perform it without delay before he is overtaken by death and then regret when it will be too late for regret.

Allah the Almighty says which translates as: “Turn ye to your Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped.”And follow the Best of (the courses) revealed to you from your Lord, before the Penalty comes on you – of a sudden while ye perceive not! – “Lest the soul should (then) say: `Ah! Woe is me! In that I neglected (my Duty) towards Allah, and was but among those who mocked!’ “Or (lest) it should say: ‘If only Allah had guided me, I should certainly have been among the righteous!’ “Or (lest) it should say when it (actually) sees the Penalty: ‘If only I had another chance, I should certainly be among those who do good!’” (Az-Zumar: 54-58)
Whoever performs Haj, abiding by the legal rules, with sincere devotion to Allah and with adherence to the conduct of the Messenger of Allah, his Haj will be perfect, no matter whether that Aqiqah was slaughtered by his parents on the seventh day of his birth or not.


May Allah guide you and I to establish His ordinances and to abide by their limits, out of His Bounty and Generosity, for He is Most Bounteous and Most Generous.

I ask Allah’s Forgiveness for you and for me, for all Muslims from all sins. So, seek His Forgiveness, for He is Oft-Forgiving, Most Merciful.
Praise be to Allah, Who enjoined devotional practices in order to purify the souls and perfect faith, dividing them to that which is purely physical and that which is purely financial and other kinds of devotion, which combine the two types. I testify that there is no deity but Allah, with Whom there is no associate, the King, the Judge.


I testify that Muhammad is Allah’s servant and Messenger, who was sent to all humankind and Jinn. May Allah bless him, his family, his Companions and those who will follow them in the proper way until the Resurrection Day!

O people! Fear Allah, the Almighty and know that Haj is one of the best kinds of worship and the greatest in reward. It was related that the Prophet (sallallaahu ‘alaihi wa sallam) said: “(The performance of) ‘Umrah is an expiation for the sins committed (between it and the previous one). And the reward of Haj Mabrur (the one accepted by Allah) is nothing except Paradise. Whoever performs Haj to this House (Ka’aba) and does not approach his wife for sexual relations nor commits sins (while performing Haj), he will come out as sinless as a newly born child. (Just delivered by his mother).”

Haj is a physical devotion that a servant is requested to fulfil in person, though a small part of it pertains to money, such as the offering of a sacrifice. However, the Prophet’s Sunnah clarified that proxy is permissible in Haj, in case one is unable to perform it on his own due to legal excuses.

It was relayed in Sahih Al-Bukhari on the authority of Ibn ‘Abbas (may Allah be pleased with him) that: A woman said: “Messenger of Allah, my father is very old. There is an old obligation of Haj upon him from Allah, but he is not capable of sitting on the back of the camel.” Thereupon Allah’s Messenger (sallallaahu ‘alaihi wa sallam) said: “Perform Haj on his behalf.” This happened in the Farewell Pilgrimage.

Another woman came to the Prophet (sallallaahu ‘alaihi wa sallam) and said, “My mother had vowed to perform Haj but she died before performing it. May I perform Haj on my mother’s behalf?” The Prophet (sallallaahu ‘alaihi wa sallam) replied, “Perform Haj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah’s debt as He has more right to be paid.”

If a person has the ability to perform Haj in person, he is not permitted to authorise another person to make Haj on his behalf. Many people loosely resort to Haj by proxy in the case of supererogatory Haj, even if they are capable to perform it in person, thus depriving themselves from the reward attained from the fatigue of worship and all that it contains of remembrance, supplication, submissiveness to Allah, redoubling of reward, useful meetings, etc. In one of the two narrations reported from Imam Ahmad bin Hanbal, he forbade proxy in supererogatory Haj for those who are capable to perform it in person.

Thus, a Muslim should not be careless concerning the matter of Haj; he should perform supererogatory Haj in person if he wishes, or provide pilgrims with money in order to share with them the reward of Haj.
O people! Haj is a kind of worship done by the servant as a means to please Allah and to attain reward in the Hereafter. A servant’s attention should not be completely diverted to attaining worldly gains through Haj. Unfortunately, many people who perform Haj on behalf of others do this solely for the sake of money, which is prohibited, since worldly considerations should not spoil worship.

Allah the Almighty says which translates as: “Those who desire the life of the Present and its glitter, to them We shall pay (the price of) their deeds therein, without diminution. They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect are the deeds that they do!” (Hud: 15-16).

He also says which translates as: “So when ye have accomplished your holy rites, celebrate the praises of Allah, 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 they will have no portion in the Hereafter.” (Al-Baqarah: 200).

Allah will not accept a worship done not for His sake. The Messenger of Allah prevented seeking worldly gains in the places of worship when he said: “If you see a man indulges in a transaction in the mosque, say to him, ‘may Allah not render your trade profitable.’”

If this strict attitude is taken against those who utilise places of worship for worldly gains, what about those who turn the worship itself into a means of attaining worldly gains? We find those requested to make Haj on behalf of others bargain and ask for more money, which turn worship into a craft or profession. For this reason the Hanbali jurists maintained that it is invalid to hire a man to perform Haj on behalf of another.
Ibn Taimiyah declared that whoever makes Haj only to attain hire will have no reward in the Hereafter. However, if proxy is made for a religious purpose, such as benefiting others with the reward of Haj or aiming to increase acts of obedience through supplication and remembrance of Allah during the rituals of Haj, Haj by proxy will be valid in this case.

Those who charge for proxy in Haj should devote their intention to seek the pleasure of Allah, aiming to exercise worships related to Allah’s House, remembering Him and supplicating Him, in addition to the fulfilment of the needs of their fellow Muslims who authorised them to make Haj on their behalf. They should not pour all their attention on gaining worldly benefits, for if this becomes their sole interest, they will not be permitted to charge for proxy in Haj.

If one entertains a sound intention for proxy in Haj, all the money he gets from the authorising person will be his, unless the latter demand refunding remaining amounts after covering the costs of Haj. The deputy person should intend to perform Haj and ‘Umrah on behalf of the authorising person, unless the former stipulates to perform ‘Umrah for his benefit.


A person deputised to make Haj on behalf of another person cannot deputise a third party, unless after obtaining the consent of the person who commissioned him to make Haj on his behalf. All the reward of acts related to rituals of Haj goes to the authorising person, but the redoubling of reward through offering supererogatory prayers and Tawaf, as well as extra types of worship that exceeds the rituals goes to the authorised person.

The representative in Haj should exert the best of his efforts to accomplish the verbal and practical acts related to the rituals, since this is a kind of trust that he should fulfil duly. When pronouncing Talbiah, he should say: ‘labbaika ‘an fulan’ (O Allah I respond to Your Call on behalf of so and so.) If he forgets his name, he may intend it with his heart, saying: ‘labbaika ‘Amman anabani fi hadhihil-’Umrah, or fi hathal-Haj’ (I respond to Your Call on behalf of one who authorised me to make this ‘Umrah or this Haj.)

O servants of Allah! Fear Allah and do not pay much attention to the worldly gains, and do not turn worship into a means of attaining material gains! May Allah guide you and I to be sincere in our intentions and to perfect our deeds! May Allah guide you and I to the straightforward path, for He is Most Bounteous, Most Generous. Praise be to Allah the Lord of all worlds. May Allah bless our Prophet Muhammad, his family and all his Companions!

 

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MASHA ALLAH...THANKS BRO....

 

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Books On Hajj And Umrah

A Guide To Hajj Umrah And Visiting The Prophet’s Mosque

Muhammad Bin Saleh Al-Othaimeen | Language: English | Format: PDF | Pages: 60 | Size 1.5 MB

A Guide To Hajj Umrah And Visiting The Prophet’s Mosque: This treatise was prepared by the Agency of Islamic Enlightenment in Hajj. Includes a discussion about those things which nullify a person’s Islam as well as common errors made by the commonfolk.

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Women & Hajj

Muhammad Sharif | Language: English | Format: PDF | Pages: 19 | Size: 1 MB

The goal of this term paper was to give the Muslim woman a chance to see those Fiqh rulings that are specific to her in Hajj - since many a time her rulings are lost in the general discussion of how to perform Hajj. In the end one should have a general idea of those things that a woman differs in Hajj from men. They should be able to recognize differences in ritual worship between the women and men. And they - in sha’ Allah ta’ala - should get a clear understanding of issues that are commonly differed upon. After having been given the opportunity - alhamdullilah - to attend Hajj for a few years, the subject that came to mind to write about for this course of Fiqh Al-Kitaab was Sunnah was that of women in Hajj. Because of the lack of experience people, not specifically from North America, have with the rites of Hajj, I wanted to give the Muslim woman a chance to look specifically at those things which she needs to focus on and understand. With the intention of writing a term paper that would elucidate the Fiqh rulings specific to women in Hajj, I went about organizing the topics under three chapters, the first dealing with Ihraam, and the second with ritual differences between the men and women.

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Fiqh us-Sunnah: The Book Of Hajj

Sayid Sabiq | Language: English | Format: PDF | Pages: 221 | Size: 1 MB

Fiqh us-Sunnah -The Book Of Hajj: One of the most detailed books describing the rulings of Hajj, Umrah, and visiting the Masjid of the Prophet Muhammad (PBUH).

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[casper_fms]

Jazakallah for the books bro

 

[sirajstc]

jazakalla kahair bro