The Hajj 
Virtues of Hajj
The Origination of Haj
The Significance of Hajj
The Call-Labbaik Allahumma Labaik
Perils of Not Performing Hajj
Hajj- An Obligatory Fundemantal
The Guidelines For Hajj
A Most Blessed and Sacred Month
Significance of  First Ten Days 
The Day of Arafah
Qurbani - The Rewards of Hajj
The Reward
The Warning
After Hajj
Upon Visiting the Holy Tomb
Virtue of Praying Salaah in Masjid-e-Nabawi
The Pilgrimage of Life (A short poem)
The House of Allah
A Saintly Hajj
Did You Know?
Detail Perfomance of Haj and Umrah
Queries and Conditions Concerning Female Pilgrims

(I Am Present, Oh Allah, I Am Present)

Hence, even today by the infinite mercy of the Almighty, we see that the call is being accepted by the numbers of people performing Hajj annually. Prior to the time of the Holy Prophet Sallallahu Alaihi Wasallam, during the years of ignorance Hajj was performed in a shameful manner . The pilgrimage was performed in a state of nudity, and prostrations before idols were practised. The performance of Hajj was distorted to such a degree that anyone who intended to perform Hajj was unable to engage in any kind of trade, as this was totally contradictory to the ruling of particular tribes. However, when Islamic law uplifted the morals and actions of the people, Hajj was established in its true light and eminence which has benefited mankind in the past, present and will do so in the future. 




The actual period of time in which Hajj became compulsory is open to question. Within differing opinions some scholars believe Hajj was enforced as an obligatory act in the year 6 A/H, whilst others believe the year was 9 A/H. The most authentic of views is believed to be in the latter part of the year 6 A/H. In the year 10 A/H the Prophet Sallallahu Alaihi Wasallam performed Hajj as an obligatory pilgrimage, teaching the principles of a virtuous Hajj. 

This Hajj was named ` Hajj atul-Widah' as it was the Prophet's Sallallahu Alaihi Wasallam’s last blessed Hajj. It was within this Hajj that the beloved Prophet Sallallahu Alaihi Wasallam voiced `The Last Sermon'. 

Thus, finally, from that day onwards Muslims have continued to perform Hajj annually. 



Hajj, in actual fact, is the representation of two underlying perceptions, each aspect having reflecting points of view. Each command of Allah Ta'aalaa is unique and beneficially advantageous which the human mind cannot begin to analyse, yet there are always some underlying advantages which are prominently obvious and so they are immediately comprehended. Similarly, within the ordained rules of Hajj, there are many benefits which are not readily appreciated. 

The first element is that Hajj is a representation of death and the happenings which take place after death. From the moment an individual sets out from home and bids farewell to his dearest friends and relatives, his beloved home and country in order to progress into another environment, a totally foreign land, all worldly associations which are closest to one's heart for instance, one's home, occupation, social groups are left behind as though one is taking leave from the world. At the time of death a person seeks heartfelt forgiveness from all family members and acquaintances. 

It is this interpretation at the time at departure for Hajj that needs to be taken into consideration, because just as in the present day and age, a person leaves behind his chosen lifestyle for a short time, inevitably the time will come when the individual will take a permanent exit from this existence. The next step would be to commence upon the journey. If one takes a cautionary look at the situation at hand, the thought and remembrance of death enters the mind at the onset of the journey, because this small, simple action subsequently extends the distance between the individual and his most prized possessions and relations. 

In contrast, as the journey of death commences, the carriers of the coffin (the transportation) take the corpse further away from his previous precious existence. Some relations and close ones will accompany the body to the graveyard to perform the prayers of the dead. Some people will go to the length of placing the corpse inside the grave. Some will even shovel the soil onto the coffin. Likewise the pilgrim will also be the recipient of such devoted friendliness, for, there will be those friends who will meet him at his home, others will accompany him to the station, and those that are really close will take the trouble of seeing him off at the airport or seaport. 

The friends which accompany the pilgrim to the airport are those who have remained close and loyal throughout the entire relationship: let those friends be family and friends or power and capital. Amongst these companions there will be a particular group who will be especially considerate and who will take the interests of the pilgrim at heart, who at every step of the way will offer hearty advice. Whereas others, who, instead of being a source of help and encouragement, will turn out to be the curse of the journey by endlessly arguing, engaging themselves in idle and unworthy talks, demeaning the occasion. In comparison, it is this scene which is brought forward to an individual on his journey to the grave. 

The friend who accompanies him to the grave symbolises the companion who will assist him to his place of departure. All good deeds will result in peace and tranquillity, entering the grave in the form of a startlingly handsome young man. 

On the other hand our bad deeds and sins will present themselves in the form of an offensively unpleasant odour. In this world, contentment is achieved due to the piety which one maintains before his inevitable end. However, if one is fortunate enough to have acquired a very dear and close friend in this world then the possibility that such a close friend would engage in prayer conveying blessing directly to one's grave is a hope of acquiring blessed deeds in a time of extreme need. The feeling of complete joy and happiness that is experienced within the grave upon receiving such blessings is also the feeling which passes through a pilgrim when he receives parcels from his beloved one's home. 

In complete contrast, the entire scenario of the grave is brought before ones eyes when the traveller stumbles across thieves and hard-boiled customs and passport officials at the airport. Such calamities should remind him of the harsh realities which he will have to face when he meets `Munkir Nakir' (The Questioners in the Grave) and this will be no time to be squeamish as the snakes, insects and mosquitoes will be biting away at his flesh. Those people who Allah Ta'aalaa has blessed with wealth pass through customs and passport complications with the slightest delay reaching their destination in a matter of hours. In this same manner, a person who has spent his life righteously passes through the phase in the grave and the length of time prior to the `Day of Resurrection' in total oblivion just as a newly born infant is securely bound within brilliantly white flannelette swaddling. 

After having reached the destination, the next step would be to don the `Ahraam' (Two pieces of white cloth which is obligatory male adornment for Hajj). If one stops to think about the significance of this form of dress, he would realise that this is exactly the same form of dress that a corpse is clothed in. With every waking moment that he spends in this clothing, he will be reminded of the realities of his appearance in the grave. The uttering of the words `Labbayk (I am present! I am present!) will bring to mind the moment of chaos and torment when the call of the Angels will ring in our ears commanding us to run towards such beckoning as has been revealed in the Holy Qur'an, "On that day they follow the summoner who deceiveth not" "And thou wilt see each nation crouching , each nation summoned to its record." 

As Makkah Mukaramah is a place of peace, entering the city would be equivalent to entering a world where there is hope of acquiring the blessings of Allah Ta'aalaa. However, due to committing countless sins, one is constantly in the fear of being deprived of gaining Allah Ta'aalaa's mercies. The entire period of residing in Makkah Mukaramah is the living memory of that never ending day where each and every individual, man, woman and child will be hoping to be the recipient of Allah Ta'aalaa's infinite mercies, and blessings benevolence and kindness. When the sight of Ka'aba Shariff (The House of Allah Ta'aalaa) first comes into view, the thought of Doomsday should instantly enter the human mind where the Throne of Allah Ta'aalaa will be present in all its magnificence and glory. It is here where one should adopt the mannerisms characteristic of respect and modesty, just as an individual would when presenting himself before a king. 

Circling the Ka'aba Shariff seven times (being one of the main features of Hajj), due to the sincerity of the heart with which it is performed, arouses remembrance in the pilgrim of the thousands of Angels above, who circulate the throne of Allah Ta'aalaa high up in the skies. The Ka'aba itself; the worldly focus of all Islamic worship, thrusts its entire spiritual force upon the pilgrim which uses its mesmerising powers to such an extent that it causes the individual to reach out and grasp the black cloth of the Ka'aba with all his might. These precious moments are spent in repenting for all sins committed and begging for mercy and sanctuary against the satan. 

This same scene will be witnessed on the Day of Resurrection when every wrong doer will be drowning in his own sins, screaming out for their Saviour to the point of exhaustion. Running from Safa to Marwa (two mountains) seven times, also is an act similar to the actions which will be taking place on that fatal day, when every body will be running from one place to another searching for a way out of their crazy dilemma. The Quran Shariff has stated: `They come forth from the graves as they were locusts spread abroad.' This entire performance of Hajj brings to life the strange and unimaginable spectacle of the Day of Judgement when each and every human being will be crying out from sheer torment. 

5) After offering two rakaat's one should praise Almighty Allah and make duaa that Allah fulfils his purposes and accept this great deed. One's body and mind should be clear from all ill feelings and bitterness that maybe lurking within and ones attention should be entirely towards the Prophet (Sallallahu Alaihi Wasallam) 

6) On appearing before the Holy Prophet (Sallallahu Alaihi Wasallam)'s tomb, one's sight should be kept humbly low, one should refrain from glancing here and there. This is an extremely disrespectful act. 

7) Clinging to the network, touching or caressing the walls, this is purely impudence and awfully insolent. It is only permissible to kiss the Black Stone. 

11) One should bear in mind the magnificence and awe-inspiring qualities of the Holy Prophet (Sallallahu Alaihi Wasallam) at all times. 



Although Hazrat Ibrahim (alaihis salaam) used to live in Canaan, Palestine, he would frequently journey to Makkah, which at the time was a barren place, to visit his wife Hajra and son Ismail. It was during this time that Allah Ta'aalaa gave the divine order for the construction of Kaaba-tul-Allah; the very first house of Allah on this earth. 

"Lo! The first sanctuary appointed for mankind was that at Becca; a blessed place, a guidance to the people. "(Surah Ahle Imraan : 96) 

Although in the Quran the building of the house of Allah is mentioned only from the time Hazrat Ibrahim (alaihis salaam), we learn from different narrations the possibility of earlier constructions which are not ruled out by the Quran. According to the narration, which Hafiz Ibn Hajar Asqalaani has reported, the foundation of Kaaba was initially laid by Hazrat Adam (alaihis salaam). Angels were ordered to guide him to build the Kaaba upon the ordained place. 

Years passed by and generations came and went. People over the years began to lack responsibility till there was nothing left of the blessed building but a mound. Hazrat Ibrahim (alaihis salaam) by order of divine revelation started to dig the mound with aid of his son Ismail (alaihis salaam). As they dug, the original foundation stones came to sight, which were re-used for the construction of the house of Allah. (Fathul Baari) 

At the time of the construction Hazrat Ibrahim (alaihis salaam.) was 100 years of age and his son Ismail was 30 years old (Durre Mansoor). 

Before this era and place (the house of Alllah) there was no nation who worshipped or turned to Allah. Everywhere differing forms were worshipped but the one and true Creator. 

The Egyptions, Ashurites, Palestinians, Omans, Romans, Persians etc used to worship either creations of Allah or man-made statues. Some even worshipped make belief idols and characters; sacrificing gold and silver and other precious gems. Even lives of their near and dear ones would be shed on the alters or in front of the statues, which do not have the power to move a fly let alone give reward. 

As opposed to all these acts, which in open truth are and were nothing but cultural habits and hereditary actions, the only place out of all others where the one and true deity was worshipped; where in submittal to his oneness the head be lowered, and the belief of his oneness be made evident, which can be truly be given the title of the house of God is the Kaaba the `Baytullah'. This construction is one which has been dignified by the prestige of Hazrat Ibrahim (alaihis salaam.); a world wide accepted prophet and Hazrat Ismail (alaihis salaam.); a great prophet and the chosen one for the great sacrifice, as its constructors. Both father and son worked diligently together, hand in hand. The son, Hazrat Ismail (alaihis salaam) would pass the stones whilst the father would lay them. As the structure heightened became increasingly difficult to place the upper stones. By divine instruction a stone took the form of a scaffold which Hazrat Isma'eel (alaihis salaam) would support whilst his father would stand upon it to further his work. This stone now called `Maqaam-e-Ibrahim' can still be seen today in the grounds of Haram. 

"Wherein are plain memorials (of Allah's guidance); the place where Ibrahim stood up to pray; and whosoever entereth is safe." (Surah Ahle-Imraan:part verse 97) 

The `Hajr-e-Aswad' a relic known as the `Black Stone' which was a bestowment from Jannah was lying embedded safely in a nearby mountain. 

As Hazrat Ibrahim and Isma'eel (alaihis salaam) approached the height where the Hajr-e-Aswad is today the Angel Jibraeel was sent. He guided Hazrat Ibrahim (alaihis salaam) towards the stone which was then set in its place. 

Upon the completion of the `House of Allah', Allah Ta'aalaa told Hazrat Ibrahim (alaihis salaam) that it is to be the qiblah, and the direction to face during manifestation to Myself. For this reason it is known as the centre of monotheism. 


This is a portrayal of a story related by the author of `It'haaf. 

Once a Mureed, (disciple) of Sheikh Allamah Shibli (R. A. a great saint) came to visit him after having performed Hajj. The Sheikh asked a number of thought provoking questions... This is a portrayal of the conversation. 

SHEIKH : Have you made a determined intention for Hajj? 

MUREED : Yes I have made a firm intention for performing Hajj. 

SHEIKH : Together with having made a firm intention for Hajj, did you also have a firm intention of leaving forever all those things you did since you were born that are opposed to the spirit of Hajj ? 

MUREED : No, I did not. 

SHEIKH : In that case you had made no intention for Hajj. At the time of adorning yourself in the Ihraam, did you remove your clothing? 

MUREED : Yes I did. 

SHEIKH : Upon which did you pledge to remove from yourself, everything save Allah ? 

MUREED : No, I did not. 

SHEIKH : In that case you did not remove your clothing. Did you cleanse yourself by the means of ablution and Ghusl (Bath)? 

MUREED : Yes I did clean myself in that manner. 

SHEIKH : Did you also become cleansed from all evil and faults? MUREED : Not, that I can say. 

SHEIKH : In that case you did not cleanse yourself. Did you, recite `Labbaik'? (Pilgrim's declaration). 

MUREED : Yes, I did recite Labbaik. 

SHEIKH : Did you at that time hear the answers of Labbaik from Allah Ta'aalaa ? 

MUREED : No, I received no reply. 

SHEIKH : In that case your Labbaik is questionable . Did you enter the boundaries of Holy Haram? 

MUREED : Yes I did. 

SHEIKH : Upon your entrance did you pledge to leave aside every Haraam, (Prohibited) act forever ? 

MUREED : No, I did not. 

SHEIKH : Then you did not enter the area of `Haram Shareef' at all. Did you visit Makkah? 

MUREED : Yes, I did. 

SHEIKH : When you did, did you also see the Hereafter ? 

MUREED: No, I did not see anything. 

SHEIKH : Then you did not visit Makkah. Did you enter the Holy Mosque? 

MUREED : Yes; I did. 

SHEIKH : Did you then, on entering feel the nearness of Allah Ta'aalaa? 

MUREED : No, I did not. 

SHEIKH : Then you never actually entered the Masjid, were you present at the Ka'bah ? 

MUREED: Yes, I was. 

SHEIKH : Did you then see that entity, due to which the Ka'bah is visited. 

MUREED : No, I saw nothing. 

SHEIKH : Then you never saw the Ka'bah.b Did you perform Ramal (Brisk walking inclusive of the motion of the shoulders) ? 

MUREED : Yes. 

SHEIKH : Did you at that time flee from this world in such a manner that you felt you were completely external to the world ? 


SHEIKH : In that case you did not perform ramal. Did you place your hand's on the black stone and kiss it? 

MUREED : Yes, I did. 

(The Sheikh then became very pale and greatly frightened, so much so that he shrieked.) 

SHEIKH : Woe unto you ; the Holy Prophet Sallallahu Alaihi Wasallam has said, that whoever places his hands on the black stone, is like he who has actually shaken hands with Allah, and whoever shakes the hand of Allah shall in every way remain safe from all things. Did you feel this security? 

MUREED : No, I did not. 

SHEIKH : Then you did not touch the black stone. Did you, perform two raka'hs at the Maqaam-e-Ibrahim? 

MUREED : Yes, I did. 

SHEIKH : You were at that particular time placed upon a high rank by Allah Ta'aalaa , did you carry out what is due for that high rank; for which you stood there ? 

MUREED : No, I did nothing. 

SHEIKH : In that case you did not perform salaah at the `Maqaam-e-Ibrahim'. Did you perform Sa'ee between Safaa and Marwa , and did you ascend at Safaa ? 

MUREED : Yes, I did. 

SHEIKH : What did you do there? 

MUREED : I recited `Takbeer' ( To praise God) thrice and prayed to Allah Ta'aalaa to accept my Hajj. 

SHEIKH : Did the angels also recite the `Takbeer' with you, and did you have any knowledge of the significance of your own Takbeers ? 


SHEIKH : When you descended, did you feel all evil and every weakness departing from you, and inner cleanliness entering your soul ? 


SHEIKH : Then you never ascended Safa nor descended from it. Did you run in between Safa and Marwa? 

MUREED : Yes. 

SHEIKH : At the time of running did you feel yourself running away from everything else, besides Allah; and reaching Him? 


SHEIKH : Then you never ran. Did you ascend Marwa? 

MUREED : Yes. 

SHEIKH : While on Marwa did you acquire great inner calmness and peace, that descended upon you? 


SHEIKH : Then you never ascended Marwa, tell me, did you proceed to Mina ? 

MUREED : I did. 

SHEIKH : While you were there did you attain such hopes in Allah Ta'aalaa that have nothing to do with evil? 


SHEIKH : Then you actually did not recite the Takbeer. Did you descend from Safa? 

MUREED : Yes. 

SHEIKH : Then you never went to Mina. Did you visit Masjid-Ul-Khaif? 


SHEIKH: Did you then experience such fear for Allah Ta'aalaa that you never ever experienced before? 


SHEIKH : Then you never entered Masjid-Ul-Khaif. Did you reach the plain of Arafaat? 

MUREED : Yes. 

SHEIKH : And in Arafaat, did you recognise the cause for your coming into this world, what you are doing here and where you shall proceed to afterwards, also did you recognise the element that points towards these realisations? 


SHEIKH : Then you never visited Arafaat. Did you visit Muzdalifah? 

MUREED : Yes. 

SHEIKH : Did you remember Allah Ta'aalaa there, so much so that everything else was forgotten; as Allah Ta'aalaa has mentioned? 


SHEIKH : In that case you never reached Muzdalifah. Did you perform Qurbani at Mina? 

MUREED : Yes. 

SHEIKH : Did you then sacrifice yourself ? 


SHEIKH : Then you performed no Qurbani. Did you perform Rami? (Pelting the Shaitaan). 

MUREED : Yes. 

SHEIKH : With every stone that you threw, did you feel yourself shaking off your every form of ignorance and feel your knowledge increasing? 


SHEIKH : Then you did not actually perform Rami. Did you perform the Tawaaf-e-Ziyarah? 

MUREED : Yes. 

SHEIKH : Did you experience any spiritual enlightenment at that time; and did honour and respect descend upon you ? For it has been said by the Holy Prophet Sallallahu Alaihi Wasallam, ` One who performs Hajj, or one who performs Umrah is Allah's guest, and when one visits someone it is only right that he should be honoured. 

MUREED : No, I experienced nothing. 

SHEIKH : Then you never actually performed `Tawaaf-e-Ziyarah'. Did you then release yourself from Ihraam? 

MUREED : Yes. 

SHEIKH : Did you at that time promise to adhere to strictly Halal earnings at all times? 


SHEIKH : In that case you did not become Halal ( released from Ihraam). Did you perform the farewell Tawaaf? 

MUREED : Yes. 

SHEIKH : Did you then say a complete farewell to your whole self, your desires and passions ? 


SHEIKH : Then you did not perform `Tawaaf-ul-Widaa'. Go back and perform Hajj again, and perform it in the manner which I have described to you. 

May the Almighty Allah Ta'aalaa bestow upon all Muslims such a saintly Hajj full of virtuous blessings. May all those who have been abundantly blessed by the journey of Hajj this year, bear in mind the realities of a truly meaningful Hajj. 

By reaching the height of their troubles and becoming totally exhausted, the people will be seeking refuge and counsel within the Prophets. First and foremost, Hadhrat Adam (alaihis salaam.) will be approached, being the father of all mankind. The people will say, "Oh Hadhrat Adam (alaihis salaam.) Prophet of Allah Ta'aalaa , you are our father and Allah Ta'aalaa created you with His own hands. He taught you Himself all the things that a person needs to know, and ordered the Angels to prostrate before you, please, oh please advance towards Allah Ta'aalaa for our benefit?" However, Hadhrat Adam (alaihis salaam.) will say "It is impossible for me to succeed in such a task, for I myself am guilty for committing a sin (The picking of fruit from the prohibited tree)." 

So with regret and discouragement man shall turn away and will move onto the next Prophet. However, each Prophet will put forward their excuses and will refuse to give counsel to the people or vouch for their innocence. Nevertheless, the people will be persistent and will stop at nothing to get their way. In the end they will approach the Holy Prophet, Hadhrat Muhammad Sallallahu Alaihi Wasallam, for whom this task is destined. 

The point is that everyone will be panicking like they have never panicked before. The field of Arafaat represents the field of Hashar, where the entire human creation, will be assembled. The heat of the sun will be at its peak and each will be in the hope of forgiveness and in a state of petrifaction for having sinned. 

When the pilgrim is present in the field of Arafaat, it would be appropriate for him to analyse the significance of this place, and the reason for such a vast assembly of people in the spiritual world, Allah Ta'aalaa had taken the vow of submission from the people after having been asked the question : " Am I not your Lord ?!" to which the people replied "Without a doubt, You, Oh Allah, are our Lord" 

In Mishkaat Shariff, the Holy Prophet Sallallahu Alaihi Wasallam is reported to have said that in actual fact, it was here, in the field of Arafaat, where that vow had been taken. It is at this time and this place when one should remember the vow that they had made and to what extent this promise has been fulfilled. After which everyone will move onto places called Muzdalifah and Mina. Hadhrat Imam Gazali (rahmatullahi alaihe) states that here, every crowd of people will be in state of tumult, causing uproar in their different languages, following their different leaders. This scene heightens ones belief of the `Day of Resurrection' when each religious sect will be following their own respected Prophets, and they will be in a state of gross agitation and confusion. Modesty and the feeling of grief should be maintained at these times. 

If one thinks deeply and analyses the significance of these places, these times, and to what extent they resemble the happenings of the Day of Resurrection, it will become possible for each individual to appreciate the Hajj season for what it really is... 

The second representation of Hajj is the declaration of love and devotion for Allah Subhanahu Wa-Taa'la. This feeling within the pilgrim becomes so evident that the need for further explanation is totally unnecessary. 

The relationship which a person has with Allah Ta'aalaa can be divided into two categories: One is of supplication; when a person pleads to the One that is the Almighty Creator. This relationship can be demonstrated by way of Salaat (prayer), emphasising total submission. This is because when a person has the intention of offering his prayers, he will be offering himself in the presence of Allah Subhanahu - Wa - Taa'la and in order to do so, will ensure that he is clean, tidy and dressed in a decent manner. One should also bear in mind that in standing before the Most Merciful, Most Beneficient, a person should be at peace with himself and with his position. 

The second category dealing with the relationship between oneself and Allah Subhanahu - Wa - Taa'la is of love and devotion by accepting Him as Master and Benefactor and that all beautiful and excellent attributes are associated with Him. It is with this belief that the power of love and devotion can be found in man. This relationship is demonstrated by way of Hajj: when a person begins his journey by cutting all ties and turning his back from his loved ones in order to subject his compassion wholly for the deserving Almighty. 

When one leaves his home with intention of making this particular journey, one needs to understand that calamities and drawbacks will definitely cross his path and it will be absolutely necessary upon him to undertake all forms of hardships in order to achieve betterment. 

The Ahraam, too, is described as the garb of a totally besotted person which has no colour, no hat, no seams whatsoever, no aftershave of fragrance to the person, which emphasises the feeling of being totally ill-at-ease. 

The Holy Prophet Sallallahu Alaihi Wasallam has stated: A Hajee (the person who performs the Hajj ) is a person who has disorderly hair and dirty untidy clothing, this is due to the dirt and dust of the sweltering weather of Saudi Arabia which gathers upon the individual's body. Allah Ta'aalaa comments to His Angels with pride: 

"Look towards the visitors of my home who come in a disorderly manner." It is at this stage of the Hajj that the people will cry out: " I am present! Oh Allah, I am present! I am present! You have no partner! I am present!" 

Hadhrat Rasoolullah Sallallahu Alaihi Wasallam has said that the Angel Gabriel (salutations be upon him ) had told him to direct his followers to scream these words, for it is screaming and yelling at the top of one's voice which proves the extent of one's devotion. 

With this feeling of anxiety, the pilgrim finally reaches the city of his beloved and enters Makkah Mukarramah. 

There are no words to describe the overwhelming feeling of pleasure of an individual, whose heart is totally smitten by his beloved, when he reaches his destination. 

After reaching Makkah, whatever movements the pilgrim makes are not in accordance to any particular rules or regulations. He may choose to do as he wishes, such as circle the Kaa'ba, caress the cover of the Holy House, feast the eyes upon the beauty at the Kaa'ba. 

The circulation of the Holy Kaa'ba is begun by kissing the Hajra - e - Aswad (The Black Stone which is embedded in one corner of the Holy Kaa'ba.) In the hadith, the Black Stone has been interpreted to be the Hand of Allah Ta'aalaa. Therefore, to kiss the Black Stone would be to kiss the Hand of Allah Ta'aala. Great blessings and infinite mercies are showered upon that person who has been given the opportunity of receiving such an honour. 

The Prophet of Allah (Sallallahu Alaihi Wasallam) has placed his lips on the Black Stone and remained doing so for a very long moment. Whilst doing so, he had shed some tears. On witnessing this, his companion Hazrat Umar (radiyallahu anhu) followed suit to which the Prophet Sallallahu Alaihi Wasallam said : " It is here where tears should be shed." 

To attach oneself and to kiss the cover of Kaa'ba is also a major sign of the infatuation which one has for his beloved because to grab hold of a beloved person's possessions emphasises the need to love and be loved. 

The Multazzim, (the wall between the door of the Kaa'ba and Black Stone) is a very significant part of the Kaa'ba, it holds very many virtues, and is one special place where all good wishes are accepted. Running between the Mountains of Safa and Marwa also demonstrates total adoration as one would be running from here to there and there to here, regardless of his surroundings and his seamless clothing. 

When a person becomes totally besotted with someone, that person will try to make himself forever available and, therefore, encircles the loved one's residence as much as humanly possible. Similarly, the pilgrim in the morning will set off for Makkah, will be in Mina by next morning, be in the field of Arafat, take a U-turn from there to reach Muzdalifah. The next morning be back in Mina, in the afternoon arrive at Makkah, and by evening be in Mina. 

Having brought for a short while, the constant travelling to a climax, one will gather stones to throw at the three places of Shaytaan. This represents the action of a person whose infatuation reaches boiling point, and this heated feeling inside him, brings in him the urge to hurl abuse at anything that acts as an obstacle in his path of devotion and submission to the Almighty. 

Last, but not least, comes the sacrifice of an animal. Had it not been for Allah Ta'aalaa's merciful and gentle being, we would have otherwise been the sacrifice of one's own life. This is the ultimate condition of true devotion. 

This is a short account of the representation of Hajj which deals with the loyalty, devotion and affection which one feels for Almighty Allah. After having reached the destination, one will witness that in each and every step of the way, the feeling of total infatuation will be firmly embedded in his heart. 

May the Almighty grant us with the gift of Hajj in the very near future. May each step in our journey of Hajj help us to retrace the blessed pilgrimages of the Prophet Sallallahu Alaihi Wasallam. (Aameen) 


1) On this blessed journey one should invoke blessings and peace (Durood Shareef) upon the Holy Prophet Sallallahu Alaihi Wasallam in particular. This should be recited abundantly with divine love. 

2) He should bathe or make ablution and dress into clean clothes. After applying scent one should attend the Prophet's Sallallahu Alaihi Wasallam mosque with extreme reverence. 

3) Before admitting oneself into the Holy mosque one should recite the duaa on entering the mosque and enter with his right foot. 

4) On reaching `Riyadhul Jannah', one should offer two rakats of Tahiyatul Masjid. This is the most excellent place in which to offer this salaat (prayer). If this place is not possible then anywhere within the region will suffice as long as it is within the correct times and not the times which salaat is prohibited. 

8) Nor should one do tawa'af of the Prophet (Sallallahu Alaihi Wasallam) resting place, this is absolutely forbidden, tawa'af is only of the Ka'aba. 

9) Whilst standing before the Holy Prophet's (Sallallahu Alaihi Wasallam) tomb one should send blessings of peace upon Him (Sallallahu Alaihi Wasallam). One should think of the Holy Prophet (Sallallahu Alaihi Wasallam) that he is present and listening. 

10) It should be remembered whilst conveying salaams to adopt an average tone, because whatever used to annoy or trouble the Prophet (Sallallahu Alaihi Wasallam) when he was in this world the very same things distress him today. 

The Meaning of the Word `Hajj'

The word 'Hajj' consists of two letters: 'Haa' and 'Jeem'. 'Haa' represents 'Hilm ul Haqq', Tolerance of the Almighty, and 'Jeem' signifies ' Jurm-ul-Khalq', sins of the creation. The 'tashdeed' on the 'jeem', because of which 'jeem' is pronounced twice, informs us that the 'Jurm-ul-Khalq' are many. It also points out the fact that Allah's mercy excels his anger due to which the sins of the sinful creation are all pardoned on the condition that the Hajj is 'mabroor' (accepted). 

Hope and Fear 

A Hajj is accepted if the pilgrim has a good intention and his objective is to stay away from sins completely. The pilgrim should also show no desire for this world. His inclination should be towards the Hereafter, he should be in search of Allah's pleasure by worshipping him with sincerity; and no signs of fame should be apparent. It has been stated in a narration from the Holy Prophet Sallallahu Alaihi Wasallam that there will come a time when the rich people will perform Hajj as a tour, the middle class people merely for trading; the 'Qurra' solely for fame and the poor to be able to beg. 

Once someone approached a learned man and related to him his intention of performing Hajj. Upon being asked about the amount of money he had in his possession he replied that he had a thousand dirham. Then he was asked whether he had ever performed Hajj to which he replied in the affirmative. The saint then said, ' Shall I not inform you of that which is more virtuous? Relieve a person who is in debt and assist a person in need.' Hearing this the man who had the intention of performing Hajj remained quiet. 

The saint, sensing this silence, asked what the matter was, to which he replied that he was intent on performing Hajj. Upon this the saint said, ' Verily! Your intention is only to be called a 'Haji' upon return from your travel.' 

The most important thing is to perform everything solely for Allah with a sincere intention. For it is understood from a narration of the Holy Prophet Sallallahu Alaihi Wasallam that when the Almighty will gather everyone for the Day of judgement, undoubtedly, the following announcement will be made: `Whosoever assigned partners to Allah in anything that he should have performed for Allah, then he should go and seek his reward from them, for verily Allah is independent of all those who are assigned to Him.' 


Amongst those points of greatest importance requiring utmost care is one's maintenance. It should be lawful and free from all doubts. The importance of this can be stressed from a hadeeth in Sahih-al-Muslim, where, the Prophet Sallallahu Alaihi Wasallam describes a man in a very bad state who raises his hands to the sky calling his Lord, after travelling for miles. However, his food, drink and clothes are all unlawful, hence, further on the Holy Prophet Sallallahu Alaihi Wasallam says, 'Then, how can his prayers be expected to be accepted?' 

It is understood from another hadith that he who performs Hajj (pilgrimage) with unlawful means and says ' Labbaik... I am present oh my Lord! I am present...' Allah replies by saying, ' You are not present until whatever you have in your hands is returned.' 

It is also said that when one sets off, intending to visit the house of Allah with unlawful earnings he is mounting his mount without obeying Allah, and as he is riding faster reciting the 'talbiyah' ' I am present oh Allah, I am present' an announcer announces from above (the sky ) : ' You are not present, and you are not obedient (meaning you have not been accepted ). Your earnings are unlawful, your clothing is unlawful, your provisions are unlawful - go back with sin not with reward and rejoice upon the misfortune that has befallen you.' 

When a person sets off for Hajj with lawful means and as he is riding faster reciting the talbiyah an announcer proclaims from the skies, ' You are present and you are obedient. You have been accepted in a way that will give you happiness; your means of transport are lawful, your clothing is lawful and your maintenance is lawful. You return accepted and not with sin.' 

It is also momentous that a pilgrim presents himself before others thinking of their welfare, being careful not to break the hearts of the poor and to scold the weak. 

The person who is performing Hajj should remember at the time of removing his usual wear to don his 'Ihraam', that in the same manner clothing shall be removed from him after his death when he shall be given a bath. 

The pilgrim should remember whilst he is approaching 'miqat' that Allah Ta'aalaa has chosen him to arrive (in His chamber) and gain nearness to Allah. Therefore, he should present himself with the utmost respect before Allah. 

His intention at the time of removing his usual clothing should be that he is removing the desire for approaching any unlawful act as defined in the religion of Islam. 

At the time of performing ghusl he should bear in mind that he is washing his sins off, himself. At the time of wrapping himself in the two pieces of cloth he should remember that he will be shrouded in his 'kafn'. Additionally, at the time of observing two rakah sunnah salaah for the Ihraam he should remember when the Janaza salaah will be prayed for him. 

When reciting the Talbiyah he must remember that he is answering to the call of Allah Ta'aalaa. 

Hazrat Musaab Ibn Abdullah said that he once went to Hazrat Jaafar Ibn Muhammed. He further narrates that he only saw him in three states. He was either saying his prayers, or fasting or he would be reciting the Holy Quran. He also comments that he never saw him narrate a hadith without ablution and that he was from the God fearing Ulema. 

He further imparts, ' I performed Hajj in his company once, when he got to a tree and was intending to recite the talbiyah he nearly passed out. So, I talked to him concerning this and he said, `Oh son of Abu Aamir! Verily, I am fearful to say, " I am present oh Lord..." lest it should be returned with, " You are not present and you are not obedient." 

At the time of reciting the Talbiyah loudly one should remember the sounding of the horn when the deceased shall rise from their resting places answering to the call of their Lord... 

'So, withdraw from them (Oh Muhammed) on the day when the Summoner summoneth unto a painful thing. With downcast eyes they come forth from the graves as they were locusts spread abroad. Hastening towards the Summoner, the disbelievers will say: This is a hard day. ' ( Surah Qamar : 6-8 ) 

Thereafter, he should quickly proceed towards the house of Allah reciting the talbiyah, in fear and hope concerning whether his call is accepted. 

Then, at the time of performing 'Istilam' of the 'Hajr-e-Aswad’ (the Black Stone) he should vow to Allah that he will pay homage to His obedience. For, verily, the Prophet Sallallahu Alaihi Wasallam has said that the black stone is the right hand of Allah with which He shakes the hands of His servants; the way one from the Ummah shakes the hand of a brother. 

When he performs 'ramal' in tawaaf he should make an intention of fleeing from his previous sins. (In ramal one is to walk briskly with heavy steps. The shoulders should be moved as if a brave man is venturing out for jihad. Ramal is performed in the first three circumbulations of tawaaf). Thereafter, when he walks, he should walk peacefully with the hope of refuge from the punishment of the sins he has fled from. 

During the pilgrim's stay in Arafaat he must remember the time when he will have to stand before Allah on the Day of Judgement with every other nation. He should think of the terror and fear that will overtake him whilst he will wait for Allah's verdict, making plain his final abode; Heaven or Hell. Similarly, the pilgrim waits today in the plain of Arafaat unknowing regarding whether or not his Hajj has been accepted. 

Upon viewing all the different situations people around him are in, he should reflect on the situations the Day of Judgement will bring, when some people will flock to this plain mounted on the best breed of camels, whilst others will come by foot and others will approach walking upon their faces; according to their virtues and their vices. Therefore, the pilgrim should be in a state between hope and fear. 

Further, he should remember whilst he is waiting for the sun to set, and for the rest of the people to pass, that similarly he shall be waiting in the field of resurrection for Allah to make a decision through the intercession of the Holy Prophet Sallallahu Alaihi Wasallam. 

It is said that the worst of all sins is to go to Arafaat, then to think that one has not been forgiven, due to one's hopelessness of the mercy and forgiveness from Allah, and also due to the fact that he is doubtful concerning the favours of his Lord Most High. This does not contradict the fact that a servant should be fearful of Allah's wrath. However, alongside this fear he should also accord with the grace and benevolence of the Almighty. 

This is why one is instructed to constantly ask Allah of His favours. 

'Oh Allah! Make good all matters and save us from disgrace in this world and the punishment in the Hereafter. Take our souls in the state of imaan, enjoin us with the pious and enter us into Jannah. Peace be upon all the Prophets and praise be to Allah; the Lord of the universe. (Aameen) ' 

That they may witness the benefits provided for them and remember the name of Allah through the Days Appointed for the slaughter of the cattle, which He has provided for sacrifice for them. Then eat thereof and feed the distressed ones in want.' 

Their presence for Hajj is the cause of benefit for them. The meaning of 'benefit' remains common, inclusive of both spiritual and worldly benefits. This point is worth pondering over that for the Hajj journey there are expenses that many people have to save together laboriously throughout their lives, only to disburse simultaneously on this one occasion. But such a case cannot be found where the pilgrim becomes poverty stricken due to this journey. In adverse conditions, expenditure at wedding ceremonies and other customary affairs, thousands of people become bankrupt. In many narrations it is stated that spending on Hajj and Umrah rids one of poverty. There are many other countless benefits behind Hajj. It is narrated from Hadhrat Abu Hurairah (radiyallahu anhu) that the Holy Prophet Sallallahu Alaihi Wasallam has stated that whosoever does Hajj for Allah and refrains from evil and shameful acts, he will return from Hajj in such a state as if he has just left his mother's womb. This particular similarity is given due to the innocence and purity from sins, of a newborn baby. 

At the time of sacrificing animals during the Hajj period, the actual advantages of sacrifice should be overlooked and more thought should be given to the recitation of Allah's name, which occurs at the time of sacrifice. The meat of a sacrificed animal is made permissible, this is yet another blessing. 'The Appointed Days' refers to the days in which sacrifice is permitted i.e. the 10th, 11th and 12th of Zul-Hijja. 

In Makkah, during the days of Hajj, sacrifice is carried out due to different reasons. For example, one type is when a violation is committed, i.e. hunting within the boundaries of Haram. Also if such an act is committed which is prohibited during Ihraam, compensation is necessary upon this, by means of sacrifice. 

Within this particular sacrifice, the meat is not permissible for the person to consume, but it should be distributed amongst the poor and needy. 

Neither it is allowed for any other wealthy person to eat. If it is a normal sacrifice implemented by the Hajj, then its consumption is not prohibited for anyone, but it is desirable for the person to distribute at least one third of the meat amongst the needy. This particular fact is supported from the final particle of the Aayah. 


Did You Know ? 

The miracles of the Prophets only remained until the Prophets remained on the world but there are miracles of our Holy Prophet Muhammad Sallallahu Alaihi Wasallam which have lasted past his lifetime. 

Sheikh Jalaaluddin Suyooti (R.A) has narrated these miracles with reference to hadith, that they will remain until the Day of Judgement. 

Hazrat Abu Saeed Khudri asked the Holy Prophet Sallallahu Alaihi Wasallam, "O Prophet of Allah Sallallahu Alaihi Wasallam in the days of Hajj pebbles are thrown at the `Jamaraat' (three erect stones) for three days continuously yet no-one is seen clearing away the heap of stones accumulated during that time. It is also prohibited to re-use a pebble which is why all pilgrims collect their own pebbles from Muzdalifah, making it inevitable that there is a mound of pebbles surrounding the Jamaraat, annually, which would, given time, completely conceal the Jamaraat and within a couple of years there would be a mountain present in their place." 

The Holy Prophet Sallallahu Alaihi Wasallam replied, "Allah has appointed one Angel to clear away the pebbles of those whose pilgrimage has been accepted, which leaves only the pebbles of those misfortunate pilgrims whose pilgrimage has not been accepted which is why only a few pebbles are noticed scattered here and there, and if this was not the case then there would be a mountain standing in place of the Jumrah today." This narration is present in Sunun Bayhaqi. 

The genuineness of the Holy Prophet Sallallahu Alaihi Wasallam can be verified with the aid of this tradition annually in every era. The reality is that millions of pilgrims collect together each year for the Holy Pilgrimage,each pilgrim throwing 7 pebbles each at the 3 `Jamaraat' and many of the uncivilised throw large stones and rocks. 

In reality there are no government organisations scheduled to clear away the accumulated pebbles hence they are not removed and the miracle has continued for an approximate 1300 years. It would be thought that the following year the amount accumulated should have doubled and the year after trebled and so forth. 

Today however the situation is a sad and changed one. The ills of man have given rise to the necessity of regular governmental clearance of the accumulated pebbles, which have been rejected by the divine Angels. This enforced appointment is one which holds the bare cold fact that man is, as time is passing, walking aimlessly; further and further upon the strayed path. 

Ibn Abi Hatim has related from Ibn Abbas (R.A) that when Ibrahim (alaihis salaam) was ordered to announce the obligation of Hajj he asked Allah Ta'aalaa how this could be achieved as all around him was only the wilderness void of any listeners. He questioned how his voice would be enunciated to the habituated land. Allah Ta'aalaa affirmed, "Your responsibility is only to make the announcement; the responsibility to make sure it reaches all corners of the world is Ours." 

Ibrahim (alaihis salaam) stood on Maqaam-e-Ibrahim, which Allah Ta'aalaa had elevated, and he made the announcement. 

In some narrations it has been narrated that he stood on the top of the Mount Abi Qubais and made the announcement. He placed his fingers in his ears and turning right and left, towards east and west in each direction he called, 

"Your Lord has established his own house, and it is obligatory for you to perform pilgrimage of this house, so obey Allah's orders." 

In this narration it is also mentioned that Allah transmitted his message all over the world, not just to the living beings but to all mankind that were to be born till the Day of Judgement. Miraculously his voice was transmitted and those fortunate beings who were destined to perform the Holy Pilgrimage within their life times all replied, "Labbaik Allahumma Labbaik", in declaration of their presence. 

Hazrat Ibn Abbas (R.A) stated the basis of the `Talbiyyah' (assurance of being at Allah's beck and call) has originated from the reply given to Ibrahim's (alaihis salaam) call. 

Furthermore, it has been narrated by a number of scholars that one of the signs of an accepted Hajj is that after arriving back to ones home there is an even greater desire to return. Generally, it has been observed that the desire to see the Ka'aba for the first time, on the second occasion its eagerness has increased, and as the number of visits increase the eagerness and longing to return also increase. This miracle is particular to the Ka'aba, as after visiting even the most beautiful sceneries of the world a mere two or three times, one is satisfied, and if these are re-visited again and again then the once breath taking scenery is soon disregarded. 

The Kiswah (Drape) of the Holy Ka'ba is 14m high with a belt 95cm wide and 47m in length. Quranic verses are inscribed on the belt with gold-plated silver threads. Below the belt, at the corners, the Surah Ikhlas is inscribed inside a square decorated with Islamic arabesque designs. At the same height there are six texts from the Holy Quran inside individual frames. In the backgrounds are writings in Al-Thuluth calligraphy, one of the most beautiful in Arabic. The drape of the Holy Ka'bah door, called the Burgwa, is made of the same in black silk cloth. It is characterised by its attractive design which contains several Quranic texts, surrounded with decoration. 

May Allah Ta'aalaa grant us with His guidance so that our pilgrimages are fruitful and amongst the accepted-Aameen . 

Leaving with a mission in mind, 
Self-endurance, tenacity and faith are the needed characters. 
The fears of misconduct, 
The excitement of observing, 
And the satisfaction of completion, occupy the mind, 
A new status is then gained. 
Does the status live to shine, or does it gradually die? 
Some return with the mission perused, 
Some return with their souls renewed, 
Some... Just never return. 

Hajj is one of the most important duties in Islam. Alhamdulillah! Today the number of pilgrims going to Hajj is numerous, especially from England. Hajj flights are full daily. 

Some Points Regarding the Performance of Hajj - 

1. First of all, those intending Hajj should not travel alone but seek the company of such a group in which there is a knowledgeable experienced scholar (one who has performed Hajj in the past and one who can guide the pilgrims). There is a possibility of defects in the essentials of Hajj if performed alone, and the possibility of mistakes is even more. 

2. Salaah is a pillar of Islam. In this auspicious journey take great care of salaah. If one obligatory salaah is neglected then offering a thousand nafl salaah in Haram Shareef cannot make it up. 

3. Hajj is obligatory upon every understanding, mature Muslim who can afford to undertake the journey. (i.e. One who possesses wealth which is excessive than one's need and enough to travel to Makkah Mukarramah and back. He must also leave behind enough provisions for his family to live on.) 

It has been stated in one hadeeth that one should perform Hajj as quickly as possible. One does not know if he is to become ill, or if any necessities will arise. Therefore, when one has the intention and the means are also available it should not be delayed. 

4. There are three ways to perform Hajj: - 

a) IFRAAD: To reach Makkah Mukarramah in the state of Ihraam with the intention of Hajj only. 

b) QIRAAN: To combine the Hajj with Umrah from the very beginning in such a way that when one puts on the Ihraam he should recite `Labbaik' for both, Hajj and umrah, at the same time. A person with the intention of Qiraan must stay in the state of Ihraam after performing Umrah until he fulfils all the essentials of Hajj. 

c) TAMATTU': To combine Hajj and Umrah in such a manner that firstly one should put on the Ihraam for Umrah. After performing Umrah and having the head shaved or the hair trimmed one should take off his Ihraam. Thereafter, on the 8th of Zul-Hijjah one should put on the Ihraam for Hajj in Makkah Mukarramah and then perform the acts of Hajj. 
The benefits of performing Hajj in this manner are that one would not have to stay in the state of Ihraam upto the time of Hajj. Most of the pilgrims of England perform Hajj in this manner, therefore we will begin with the method of Tamattu’ first. 

5. In Umrah there are two obligatory (fardh) acts and two necessary (wajib) acts. 

The obligatory (fardh) acts are:- 

a) To put on the Ihraam with niyyat and recitation of `Labbaik'. 

b) To perform tawaaf (to circumambulate Ka'bah seven times). 

The Ihraam of males consists of two plain sheets (preferably white) and for women there are no restrictions in clothes. She must cover her whole body including her hair. 

When you have put on your Ihraam you cannot have sexual intercourse or talk of anything related to it. You also cannot apply perfume, soap or shampoo to the body if it contains a fragrance, you also cannot eat food with essence in it. You must not quarrel, and you must also not cover the head or face (especially the male), you may use a shade. 

You must have your Ihraam on before you reach Jeddah Airport. 

The necessary (wajib) acts in Umrah are: - 

a) To do saee between Safa and Marwa. 

b)To shave the head or to trim the hair. 

As soon as you reach Makkah Mukarramah make arrangements for accommodations but do not delay in going to Haram Shareef, go as soon as you can. When you enter Haram Shareef and your eyes fall upon the Ka'bah raise your hands and make dua, for at this moment duas are accepted. Before proceeding for tawaaf remove the cloth of Ihraam from the right shoulder and bring the cloth from under the right armpit over to the left shoulder. Keep it in this manner throughout the tawaaf. 

You should do tawaaf of the Ka'bah in such a manner that, after kissing the Black Stone or touching it with the right hand (it is sufficient to kiss the hands after pointing them towards the stone if the above mentioned is not possible) he should walk keeping the Ka'bah on his left. 

Do ramal in the first three rounds (i.e. move the arms with force and walk with speed) and walk normally in the last four rounds. Keep engaged in supplication throughout the tawaaf. It is better to recite the duas which are mentioned in the Qur'an and ahaadeeth. Engage yourself in reciting the tasbeeh and durood abundantly. 

It is sunnah to recite the following dua between Rukne-Yamani and Hajar e-Aswad: - 

Translation: `Our Lord, give unto us in the world that which is good and in the hereafter that which is good and guard us from the doom of Fire.' 

After completing tawaaf move towards Multazam (approximately two and a half yards of the wall of the Ka'bah between the Black Stone and the door of the Ka'bah). Duas are accepted at this particular place. Recite Masnoon Duas if known, otherwise you may supplicate in your own words. Try to cry. The Prophet Sallallahu Alaihi Wasallam said to Hazrat Umar (radiyallahu anhu), 

"This is the place where tears are shed." 

Even the most hardhearted person sheds a few tears at this particular point. 

Thereafter, perform two rakats in the area behind Maqam-e-Ibrahim. (Do not forget to cover your right shoulder before commencing the salaah.) Duas are accepted at this point also. Ask for goodness of this world and the hereafter open-heartedly. 

After performing two rakats of tawaaf, it is desirable to drink Zam Zam. It is preferable to drink Zam Zam upto the fill after reciting Bismillah, and while standing and facing Ka'bah. The water of Zam Zam gives benefits for which it is drunk, 

When you have had something to eat have a short rest. While you are lying read your tasbeehaat, durood shareef etc.. If you get a chance to attend Zuhr Salaah in Masjid-e-Namirah (the huge mosque in Arafaat ) then perform your Zuhr and Asr salaah collectively with the Imam of the Masjid. Otherwise, perform them separately in your own tent. 

The day of Arafaat is the best day of the year, in the same manner as Lailatul - Qadr (Shab-e-Qadr) is the best night of the year. Allah's mercy descends upon the Haji like a heavy rainfall. 

Engage yourself in whatever good deeds you are capable of doing. Recite as much Qur'an as you can, especially the surahs with great virtue (i.e Surah Yaseen, Surah Tabarak, Surah Kahf etc.). Read authentic books and duaas (i.e. Hizbul Azam). Also recite the Talbiyah (Labbaik) as much as you can. Do not grudge in seeking forgiveness. In short refrain from even permissible talk. This day may never return in your life. Also give some charity to the poor labourers who are engaged in your service of bringing cold water and emptying dustbins etc. 

When the day draws near the end make special duaas for yourself, your family, relatives, neighbours, the Muslims of your locality, country and for the whole world, for your teachers, forefathers and all those pious servants of Allah through whom you have received this great gift of Imaan, especially the Prophet Sallallahu Alaihi Wasallam and his companions. 

The stay in Arafaat is the main rukn of Hajj. There is one thing which is wajib during wuqoof-e-Arafaat, that is to remain in Arafaat till sunset. However, if a person is unable to reach Arafaat on the 9th but somehow reaches there at night before dawn on the 10th, his fardh will be completed. 

Prepare to leave for Muzdalifah just before maghrib but leave after sunset. After having relieved yourself perform ablution and try to remain in the state of ablution throughout the night, for one does not know when he willl reach Muzdalifah and, soon after reaching Muzdalifah one will have to perform Maghrib and Ishaa there. Hence make intention that ‘0 Allah! I drink this to quench the thirst of the Day of Judgement.’ 

Thereafter, perform saee. Before proceeding and while coming out of Mataaf do Istilaam (point both hands towards the Black Stone and kiss them). Then ascend Mount Safa to such a height from where the House of Allah can be seen. Duas are accepted at this place, so ask for whatever you wish. It is masnoon to raise both hands while making dua. Saee begins at Safa and at reaching Marwa one round is completed. Complete seven rounds in this manner and finish at Marwa. 

It is sunnah for men to walk fast (not for women) between the two green lights. It is also sunnah to make dua at Safa and Marwa on every round facing towards Ka' bah. 

Thereafter, shave the head or trim enough hair from the whole of the head to encircle the tip of the finger. Remember that according to the Hanafi school of thought it is not sufficient to have hair trimmed by those people who stand at Marwa with scissors. It is necessary to cut the hair of at least a quarter of the head. 

The Umrah is now completed. You will now stay in Makkah Mukarramah until 8th of Zul-Hijjah. Perform tawaaf abundantly during this period. Take great care to reach Haram for salaah and try to offer salaah as close to Ka'bah as possible. It is also desirable to perform as many tawaafs as possible. 

Wear the Ihraam for Hajj on the 8th of Zul-Hijjah. The Hajj has now started. 

It is masnoon to depart for Mina after sunrise. Therefore whoever can do so with ease should depart after sunrise. Mina is approximately three miles from Makkah. Reach Mina on the morning of the 8th and offer Zuhr, Asr, Maghrib,Ishaa and the Fajar of the 9th there. The night spent in Mina is a very blessed night, also you are a musaafir (traveller) and under the special attention of your Lord Almighty. So do not waste a single minute. Have some rest and then wake up early. Perform tahajjud salaah, read the Qur'an, tasbeehaat, durood shareef etc.and show your good deeds to Allah Ta'aalaa. 

Thereafter, set out for Arafaat after the sunrise on the 9th of Zul-Hijjah. Arafaat is five or six miles from Mina. A bus is normally present for this journey. Upon reaching Arafaat find a reasonable place, lay your bedding and, after performing ghusl and if not possible then ablution, you should engage yourself in performing nafl salaah, reciting Qur'an, praising Allah, and supplication. It will be beneficial if you have food with you. If you associate others in the food it may well become the means of acceptance of your Hajj. 

Note: One should bear in mind that Maghrib will not be performed in Arafaat. Both Maghrib and Ishaa will be performed in Muzdalifah at the time of Ishaa. However, if there is a risk that by the time you reach Muzdalifah that Fajar time will start then you may perform your Maghrib and Ishaa on your way. 

While going to Muzdalifah recite Labbaik as much as possible and engage yourself in zikr. It is desirable for one to spend the night of Muzdalifah in worship. Some scholars have said that this night holds more virtue than Lailatul- Qadr (the night of power). 

It is essential to make a stop in Muzdalifah between dawn and sunrise, even though it may be for a very short time. If this stop is not made at all then a penalty has to be paid. 

Pick up pebbles from Muzdalifah for rami (to throw pebbles at Shaitan). Seven stones will he needed for the first day and thereafter twenty-one stones will be needed each day. Therefore, if one stays for two more days he will need a total of forty-nine stones and, if one also spends the third day in Mina, he will need a total of seventy stones. 

Leave for Mina from Muzdalifah just before sunrise. Once there, perform rami if it can be done without any difficulty, otherwise go to your tents. The time for rami on this day begins after sunrise, due to which large numbers of people complete their rami early. Perform rami at this time if possible, so that you may do Qurbani, have your head shaved and, wear your clothes. 

Now you will have to shave your head after Qurbani. Many people do not shave their heads on this occasion but only trim their hair. 

Note: Why deprive yourself from the reward of shaving the head, after you have sacrificed your wealth and life to reach this sacred place. 

The Prophet Sallallahu Alaihi Wasallam has prayed three times for the blessing of those people who shave their heads. Whereas he prayed only once for those who trim their hair. Therefore it is better to shave the head rather than to trim the hair. 

When the head has been shaved all those things which were prohibited for the muhrim will now become permissible for him, except sexual intercourse. It will not be permissible until Tawaaf-e-Ziyarah is performed. 

After the shaving of the head one will have to go to Makkah for Tawaaf-e-Ifaaza (also known as Tawaaf -e-Ziyarah) which is an essential part of Hajj. The method for this is the same as stated above in the performance of Umrah. 

If this tawaaf cannot be performed today then it is permissible to perform it at anytime before sunset of the 12th. If delayed a `dam' (penalty) will have to be given due to laziness. A woman on her period may perform it whenever her period finishes. 

After Tawaaf-e-Ziyarah perform saee between Safa and Marwa (as stated previously). Since the rush is at its peak on this day and also the Haji becomes exhausted upto now, the Shari'ah has permitted this saee to be performed before commencing the Hajj procedures. The method is that a person wears his Ihraam for Hajj then performs a nafl tawaaf and then the saee.So if you had performed 

Today you have to stone only Jamarah Aqabah (the big Jamarah). Rami is wajib. The time for the first day's rami starts at Fajar and ends at dawn of the next day. The masnoon time for rami is between sunrise and noon. It is permissible to perform rami after noon and before sunset. However, rami after sunset and upto dawn of the eleventh is makrooh. But in severe cases it becomes permissible. 

When performing rami stand, if possible, in such a way that Makkah is on your left and Mina is on your right. Throw seven stones and recite `Allahu Akbar' on every stone. It is necessary that the stone reaches the round circle, otherwise the throwing of this stone will be invalid and another stone will have to be thrown in its place. It is makrooh to throw more than seven stones. To place the pebbles on the Jamarah is not acceptable. Also to throw all seven pebbles together is incorrect and will be counted as one pebble. 

When the performance of rami is complete, be anxious about Qurbani if it is due. 

An arrangement is made these days that, if money is deposited in a bank, then the bank itself takes the responsibility of Qurbani. There is no regard in this method for the order, which is essential between rami, Qurbani, and shaving the head. Therefore if you prefer the bank system it is better to stay in Ihraam until the 12th, to stay on the safe side. You could do the Qurbani yourself and finish your Ihraam. 

After completing everything go to Mina. It is sunnah to spend the night in Mina. But if one has a valid reason, he may spend the night in Makkah. Now on 11th and 12th one will have to perform rami of all three Jamaraat. First the small Jamarah, then the medium Jamarah and the big Jamarah in the end. 

The Jamaraat are also a place for the acceptance of duas. So after the first and second Jamaraat make your desired duas and after the third do not stop but proceed towards your necessities. 

If you return from Mina before the sunset of the 12th you will not be obliged to perform rami on the 13th. But if you delay your stay upto dawn of the 13th then you will have to perform for the 13th as well. 

Now there is only one tawaaf left for the completion of Hajj. That is Tawaaf-e-Wida. This tawaaf is wajib (necessary), if missed out due to rush of journey a penalty of one goat will have to be given. 

Queries and Conditions Concerning Female Pilgrims

1. All travel must be carried out in the presence of ha husband or Mahram (to whom marriage is absolutely prohibited e.g. father, son, grandfather, grandson, maternal uncle, paternal uncle and nephew). 

However, if a Mahram is non-existent then the female should secure a wasiyat for her Hajj to be performed after her death. This is Wajib!. 

If a woman is in her period she will be excused from this tawaaf. If you had performed a nafl tawaaf after Tawaaf -e-Ziyarah, that can also be accepted in place of Tawaaf -e-Wida. 

If you remain in Makkah for sometime after Hajj, then make the most out of your valuable time. Try to perform as many Umrahs as possible and attend for the salaah in Haram Shareef. 

May Allah accept your Hajj and accept us all. AMEEN. 

2. Women can wear any kind of clothing for Ihraam with no restriction regarding colour, however it is wajib to cover the head. 

NOTE: Thin or semi-transparent or tight fitting clothing is prohibited. 

3. No clothing should come into contact with the face, therefore whilst observing the purdah /hijab, the niqab should be worn so that it is slightly raised from the face however still concealing it. 

4. It has come to our knowledge that the use of a small scarf to cover the hair is understood to be a part of `Iharaam'. This belief is however incorrect. 

5. The recitation of the Talbiyah (Labbaik) of a female pilgrim must not be audible by other pilgrims and therefore it should be recited quietly. 

6. It is preferable for female pilgrims to be selective of the times i.e. the night in which they carry out the tawaaf and the duties whilst at Arafaat and Muzdalifah (inc. rami). Even so where there is no choice of time the female pilgrim should refrain from joining the heart of the crowd or pushing and brushing against fellow pilgrims. 

7. It is forbidden for female pilgrims to carry out ramal (brisk walking whilst in tawaaf ) and the running within the `green light zone' when carrying out saee. 

8. If menstruation should occur before the Ihraam stage, it is preferable to bathe and then carry out the obligatory `Ihraam'. Due to menstruation the tawaaf and the saee are not to be carried out. All other proeedures regarding Hajj must be observed and then after menstruation is over the tawaaf and saee must be recovered. 


9. If menstruation continues over the period in which `Tawaafe-Wida' is to be carried out, the `Tawaaf-e-Wida' becomes omitted. 

10. After Ihraam, the cutting of hair is often cut in the presence of a `Ghair Mahram', however this is forbidden and should be refrained from. 

11. When visiting the sacred grave at Madinah, all pilgrims should ensure that they do not quarrel or fight. Females should pray in a quiet tone so as not to be disrespectable. 

12. Performing 1 obligatory salaah at Masjid-e-Haraam reaps the reward of 100,000 salaah. However, this applies only for men. 

Thus, for women it is preferable to perform salaah within the privacy of one's compartment /home. 

Tales To Tell 

1)It is narrated that someone saw in his dream that the recordings of the pilgrims deeds in Hajj were being presented before Allah. The plight of a man was questioned to which it was replied that he was looked upon as a 'Haji.' Then the same was asked of another man to which it was replied that he was a tradesman, until the question was asked of the dream bearer to which it was said he too was a tradesman. He further states that he asked how this could be possible as he was not a tradesman. However, he received the reply, ' Of course! You took with you materials to sell to the people of Makkah.' 

At the time of the Holy Kaaba's construction and when it was revealed with all its splendour Allah Ta'aalaa imparted the following unto the Kaaba : 

'Verily ! I shall create humans who shall be fondly lured to you the way the pigeon does towards its egg. And they will whirl towards you the way a vulture does to its young. ' 

2) When Ibn Umar (R.A.) saw the extravagant ornamented means and carriages that people had innovated, he said, " There are very few people who are actually performing Hajj, but there are many travellers." Then, he noticed a pitiable man who was not in a good state so he said, " Yes, this one is a good Haji." 

Mujahid (R.A.) had once commented infront of Ibn Umar (R.A.) regarding the vast number of pilgrims. Upon which Ibn Umar (R.A.) said, " The pilgrims are very less in number, instead you should say that there are so many travellers. ( Implying that they should not all be called Hajis as not all of them have been accepted). 

3)Ahmed Ibn Abi Alhawari (R.A.) said, " I was once with Abu Suleman Adaaraani (R.A.) when he was intending to put on his Ihraam, but he did not recite the Talbiyah, until he walked a mile. Then he fainted. When he came about he said, " Oh Ahmed ! Allah has told the Prophet Musa (alaihis salaam.), through revelation, to order the wrongdoers not to praise Him as He will curse whichever one of them praises Him. It has reached me that whoever performs Hajj with unlawful means then recites Talbiyah, Allah the Almighty will say, ' You are not present and you are not obedient.' So, we cannot put our minds to rest lest it should be said unto us." 

4)Someone entered the Hateem once and prayed beneath the Mizab, where in Sajdah he heard a conversation. It appeared that the conversation arose from what was between the cloth of the Kaaba and stone. The voice said, 

" What are all these people who are performing tawaaf going to do with their sins? " I deduced from this that it was the House of Allah complaining to Allah. 

5)A person relates, " I was in Dhil-Hulaifa and there was a young man planning to put his Ihraam on. He was saying, ' Oh Lord! I want to say Labbaik but I am fearful that you shall answer me with, ' You are not present and you are not obedient.' ' He repeated these words quite a few times, then raising his voice he said: ' Labbaik Allahuma Labbaik ' (I am present Oh Lord! I am present...) after which he passed away. 

6)Malik Ibn Dinar (R.A.) relates that once I set off for Makkah. During my travel I came across a young man who didn't seem to be doing zikr of Allah until night came. Came night, he raised his head to the sky and he was saying, " Oh one who is pleased by the obedience (of His servant ) ! Oh the one to whom sins come to no harm. Bestow upon me what pleases you and forgive me for what does not harm you. " 

He further narrates that he saw him in Dhil Hulaifa and he had changed into his Ihraam. Everybody was reciting the Talbiyah except for him. So, I thought to myself that he must be ignorant. I went closer to him and said, " Oh young man!" 

He replied, " Labbaik, I am present." I asked him why he wasn't reciting the Talbiyah. He answered me by saying, " Oh Sheikh ! I fear to say Labbaik lest Allah denounces my presence, affirms my disobedience and refuses to listen or even look my way." 

I ( Sheikh ) replied, " He shall not do such for verily He is generous and merciful. When He is angered easily is He happy, and when happy He does not become angered. When Allah promises something He fulfils it. " 

He then said, "Are you hinting about Talbiyah to me? " To which I answered in the affirmative. He hurriedly lowered himself to the ground and laid down resting his cheek to the ground. He got hold of a stone and placed it on his other cheek, his tears were flowing and he was saying, " I am present Oh Allah, I am present... I submit myself before you and I am bowing down before you. " He remained in this state for a while after which he rose and walked away. 


Rasulullah Sallallahu Alaihi Wasallam has said, ‘Perform Hajj it holds twenty times more reward than jihaad.’ (Kanz) 

The Prophet Sallallahu Alaihi Wasallam said, 'Anyone who undertakes the pilgrimage just to seek the pleasure of Allah, and neither indulges in sexual talks nor in sins, he will be purified of his sins as when born by his mother'. (Mishkaat) 

Once Aisha (radiyallahu anha) asked leave of the Holy Prophet Sallallahu Alaihi Wasallam for the purpose ofjihaad. The Prophet said, "The jihaad for the women is Hajj". (Mishkaat Shareef) 

The Prophet Sallallahu Alaihi Wasallam has stated, `Whoever comes with the sole intention of visiting my grave, my intercession will become incumbent for that person and whoever visits my grave after my death is like the one who has visited me during my life time. (Tabrani) The Prophet S.A.W. has said, 'Whoever visits in Madinah with the object of gaining spiritual reward shall be in my company and for him I shall be an intercessor on the day of judgement. 

Great merit has been attributed to Hajj and such is the reward of Hajj that when a person sets forth to perform Hajj or Umrah and passes away en-route, he shall not be brought before Allah for judgement, nor will he have to give account. It shall be said to him, " Enter into Paradise".(Targheeb) 

The Prophet Sallallahu Alaihi Wasallam has reported to have said, "Whoever performs his Hajj in Makkah then comes to Madinah with the sole aim of visiting me in my mosque, for him shall be written the rewards of two accepted Hajj. (Daylami) 

There is no better time to perform ibaadah of Allah than on the first ten days of Zul-Hijjah: a days fast in it equals the fast of a year, and a night’s ibaadah in it equals the ibaadah of Laylatul-Qadr. (Tirmizi Shareef) 

Perils Of  Not Performing Hajj

 Jabal-e-Rahmah site of Rasulullah Sallallahu Alaihi Wasallam's Khutbah, Road to Hajj, Plain of Arafaat, Muzdalifah, Mina, Makkah, Ka'bah, Road to Jeddah, Road to Madinah, Perils Of  Not Performing Hajj

(1) Pilgrimage to the house of Allah is a duty men owe to Allah, upon those who can afford the journey and whoever refuses to obey then indeed Allah stands not in need of his creation - (Holy Quran). 

(2) It is reported in a hadeeth: "Hasten to perform your obligatory Hajj for one knows not what shall happen. (to prevent it)" (Targheeb) 

(3) Abu-Umaamah (radiyallahu anhu) reports that Rasulullah Sallallahu Alaihi Wasallam once said "whoever fails to perform Hajj while not being prevented from it by a definite and valid reason, or by oppression from an unjust ruler, or by severe illnesses and then passes away (without performing Hajj), he has the choice to die as a jew if he so wishes or as a christian if he so wishes and Allah does not care for him". 

(4) In one Hadeeth a statement has been narrated by Allah that to whom so ever I have provided the means of performing Hajj and five years elapse and he does not perform Hajj then indeed he has been deprived- (Targheeb) 

(5) The Prophet Sallallahu Alaihi Wasallam has further said to avoid or abandon the performance of Hajj is not the way of Islam. 

(6) The Prophet Sallallahu Alaihi Wasallam has been reported to have said that whom so ever, male or female, refrains from spending in the path of Allah and thus spends to fulfill his desires and postpones Hajj for worldly gains, will soon discover that the pilgrims in due course have returned yet his motives remain unaccomplished. (Asbahani) 


The Virtuous Road To Hajj 


Hajj is the fourth practising pillar of Islam and is a very old form of worship which a Muslim is required to perform in order to maintain the services to Allah Subhanahu - wa - Ta'aalaa. 

In `Ta'jeez ` it has been stated that the first person to perform a pilgrimage was Prophet Aadam (alaihis salaam). He set off by foot from India until he reached his destination of Mecca. It has been further stated that whilst on pilgrimage the Angel Gibrael said unto Aadam (alaihis salaam), "The angels have been performing Hajj 70 000 years before mankind." Hence Tawaaf of the Divine House of the Almighty was enforced long before the creation of mankind. After Ibrahim (alaihis salaam) completed the building of the Kaaba, Allah ordained that he must convey to mankind the revelation of Hajj. Ibrahim (alaihis salaam) questioned, "How will I be able to tell the whole of mankind ?" Thus the Almighty assured, "God reveals to you, and it is up to me to convey the message to all. " Ibrahim (alaihis salaam) announced, " Oh people, you have been ordained to perform Hajj. " Whosoever was present between the Heavens and the Earth heard Ibrahim's (alaihis salaam) call and each soul who was then to perform Hajj in the lifespan of the world accepted and responded to the call. 

May Allah Taala bless us all with the opportunity of visiting this most remarkable place - Ameen. 

The performance of Hajj is wholly a worldly example of the fearsome realities 


Inter-Islam: Home: Relaying the message of the Prophets Adam - Muhammad (peace and blessing upon all)Home
List the entire contents of Inter-Islam: Text,  Audio and Mobile. Relays the same message brought by the Prophets Adam - Muhammad (Peace & blessing upon them all). It provides you with authentic Islamic literature and other resources beneficial to humanity.Contents
Inter-Islam: ActionsActions

Inter-Islam Options - Click to navigate Inter-Islam

Copyright Inter-Islam 1998-2001 ©