THE SPIRITUAL PERFORMANCE OF HAJJ
METHOD OF IFRAAD HAJJ
When a person intends to begin his Hajj wearing his Ihraam he should enter from the Meeqaat e.g. Raabigh. This is achieved by taking a bath or making Wudhu (the former being preferable) for cleanliness. Even a menstruating woman should take a bath, as well as a woman who is still bleeding after childbirth (if bathing is not harmful for her).
Absolute cleanliness is desirable (Mustahab). This includes the paring of nails, clipping of the moustche, removing underarm and pubic hair, as well applying oil on the head, even though the oil may be scented.
Men should wear one lower garment and one upper garment which should either be new or washed. New white garments are preferable. These garments should not have buttons (nor be tight fitting) since such clothing it Makrooh. One should then apply attar and perform two Rakaats Salaat after which the following dua should be recited.
“O Allaah! I intend to perform Hajj, so ease its performance for me and accept it from me”.
Thereafter the following Talbiyah should be recited:
“I am present, O Allaah, I am present. You have no partner. I am present. Definitely All Praise and Grace are Yours. The entire universe is Yours, You have no partner.”
One should not omit from this any words but if one chooses, the following may be added.
This addition is also Sunnah. Once this Talbiyah has been recited, one has entered the state of Ihraam. Now one should abstain from conjugal relations as well as it’s mention to one’s wife. Promiscuous and loose conversation is also not allowed as well as all forms of sin including disputes and quarrels with one’s fellow travel companions and servants. Also prohibited is the hunting of land animals or even indicating to others which animals to hunt. Wearing tight fitting clothes, a turban or any covering of the head (for man) or face is also not permissible. Using any perfume or shaving of any hair is also not permitted.
Having a bath, sitting in the shade of a tent or umbrella or anything else, and wearing a money belt are allowed during the state of Ihraam.
Recital of the Talbiyah should be increased after every Salaat or when ascending from or meeting a conveyance and at the time of Sehri. It should be recited in a raised voice which is not annoying to others.
Upon reaching Makkah, it is preferable (Mustahab) to have a bath. One should enter Makkah from the door of Mu’alla so as to facing the door of the Kaabah upon entering as a token of respect. It is preferable to enter while still reciting the Talbiyah until one reaches Baabus Salaam (Door of Salaam) at the Masjid of Haram. One should enter thorough this door with utmost humility and meekness while reciting the Talbiyah constantly, bearing in mind the greatness of the place. ‘Allahu Akbar’, the Kalima and Durood upon Nabi (saw) should be recited while being tolerant and clement towards the crowd. Any supplication may be made upon sighting the Kaabah, as these are accepted.
Thereafter, one should face Hajr Aswad, reciting ‘Allahu Akbar’ and the Kalima, raising both hands as in Salaat, and then place the hands upon the stone and to kiss it without a sound. If doing the above is harmful of injurious to oneself or to others, it should be avoided. Rather touch the stone with any object (a stick or the like) and kiss it. Otherwise indicate towards it with both hands from a distance, and then kiss the hands. ‘Allahu Akbar’, the Kalima and ‘Alahmdu lillah’ should be recited together with Durood upon Nabi (saw). Tawaaf of the Kaabah should now be commenced from one’s right-hand side, from the area in line with the door. Men should be in the state of Idhtibaa (i.e. wearing the upper garment below the right armpit throwing both edges upon the left shoulder, thus leaving the right shoulder open).
Seven shauts (rounds) should be made of the Kaabah during which duas can be made. One should walk around the Hateem. The male intending to make Sa’ee between Safa and Marwah after his Tawaaf should make Ramal during the first three rounds of the Tawaaf. Ramal means to walk briskly, moving the shoulders from side to side as a brave warrior would confront the enemy with valour. If a person encounters congestion due to the crowds, he should avoid walking briskly but thereafter proceed briskly whenever possible as this is essential. He should only yield to the crowds for the duration of its congestion, but not longer, as this is the Sunnah practice. This is unlike the kissing of the Hajr Aswan (which is omitted due to restricting crowds) since this practice has the alternative of kissing the hands.
The Istilaam of the Hajr Aswan should be repeated every time one passes by it. With the last Istilaam (the eighth one) and Tawaaf (seven rounds) is terminated together with two Rakaats Salaat at the Maqaame Ibrahim (as) or at any other convenient place within the Masjid. Thereafter dua should be made followed by another Istilaam. This is Tawaaf of Qudoom (arrival). It is Sunnah for any non-resident of Makkah.
The next procedure is to proceed towards Safaa and after reaching a high point from which the Kaabah is visible; ‘Allahu Akbar’ should be recited together with the Kalimah, Talbiyah, Durood upon Nabi (saw) and other dua’s. The hand should be raised and spread out in front of one. Thereafter, one should descend calmly towards Marwah at a moderate pace. Upon reaching the ‘centre of the valley’ (Batn-Waadi) men should jog between the Meelain Akhdarain (i.e. the portion between the green lights – about 40m). After passing this area a normal walking pace should be resumed until reaching Marwah. Here one should repeat what was previously done at Safaa This will now be considered one Shaut or round of the Sa’ee. From Safaa to Marwah is about 405m.
Thereafter, one should return to Safaa, again jogging between the green lights (for man only), thereafter walking naturally until reaching the top of Safaa, and repeating what was done earlier. This will now count as the second Shaut. In a like manner, seven Shouts should be completed (including these two) beginning initially at Safaa and concluding at Marwah. The jogging at the Batn Waadi should be repeated by the men during every one of the seven Shauts.
The Haajji should now reside in Makkah in the state of Ihraam, making Tawaaf whenever possible since Tawaaf is superior to Nafl Salaat for a non-resident of Makkah.
After performing the Fajr Salaat of the eighth day of Zul Hajj, one should lave for Mina. Commence the journey to Mina after sunrise, and it is preferable to perform the Zuhr Salaat at Mina. The recitation of the Talbiyah should not be neglected at any time if performing Ifraad and Qiraan.
One should remain at Mina up to the time Fajr Salaat has been performed there while darkness is still prevalent. One should attempt to be close to the Masjid Khaif, and then proceed towards Arafaat after sunrise. (Ninth of Zul Hajj). From Makkah to Arafaat is about 22km.
At Arafaat one should rest for a while and after Zawaal one should go the Masjid-un-Namirah where, Zuhr and Asr Salaats will be performed together behind the Imaam or his deputy. This will take place after the Imaam has delivered two Khutbahs between which he will sit for a while. These two Farz Salaats will be proceeded by one common Azaan and two individual Iqaamats. One may only combine these two Salaats subject to two conditions. (1) Ihraam (2) Following the Imaam (i.e. Imaam leading the congregation in the Masjid-un-Namirah).
No Nafl Salaat should be preformed between these two Farz Salaats. If a person is unable to perform these Salaats behind the Imaam, he should perform each one separately at its respective times and he should not combine them. After performing the Salaat with the Imaam, one should proceed towards the Mawqif (the place of halting) which is the entire plain of Arafaat except a place called Batn-e-Urnah. After Zawaal, a bath should be taken in preparation for one’s stay here. Then one should try to be stationed near the mountain of Mercy (Jabal-ur-Rahmah), facing the Qibla, reciting the Takbeer, Kalimah, Talbiyah and supplicating towards Allah Ta’ala with hands outstretched like a person begging for food. Here one should pray with utmost earnestness and sincerity for himself, his parents and family. He should try to shed tears as this is a sign of acceptance.
A person should not be negligent and lax or lazy on this day since he may not have another opportunity for a very long time. Remaining upon one’s conveyance during this period is best. Standing whilst making dua is superior to sitting.
Once the sun sets, the Imaam of Hajj and the rest of the people will proceed to Muzdalifah very calmly. From Arafaat to Muzdalifah is about 8.5km. Those wishing to hasten could do so provided there is no inconvenience to others. One should not rush and harm others since all this is haraam.
At Muzdalifah, one should settle close to the mountain of Quza, avoiding the centre of the valley to allow the passage of other travellers. Here Maghrib and Esha should be performed with a common Azaan and Iqamah. However, if any Nawafil are performed or any activity transpires between the two Farz Salaats, the Iqamah should be repeated. It is not permissible to perform the Maghrib Salaat on the road to Muzdalifah. If someone performed Maghrib en route, it would have to be repeated at Muzdalifah if one reaches Muzdalifah before dawn (Subh Saadiq).
It is Sunnah to spend the night at Muzdalifah. Once dawn breaks, the Imaam will lead the Fajr Salaat while darkness still prevails. Everyone will then remain in any part of Muzdalifah except Batn-e-Muhassar where they will again exert themselves making dua to Allah Ta’ala to make them realise their goals and ambitions as He had done for Nabi (saw) at this place. Once sufficient light spreads, everyone will proceed to Mina before sunrise where they will set up camp.
At Mina they will begin by pelting the Jamratul Aqabah (Big Shaytan) from the centre of the valley, using seven pebbles, resembling the small splintered pieces of shattered earthen pot. It is preferable to collect these pieces at Muzdalifah or from the road towards Mina.
It is Makrooh to :-
a) Gather these from amongst those at the Jumarah.
b) Pelt from the top of the valley due to the harm it poses to others.
c) Pick up these stones from any place without discretion.
d) To break any large stone or rock to derive these pebbles.
e) Use impure pebbles. These pebbles should be washed to be certain of their purity since an act of worship I performed with them. However, if one pelts with impure pebbles, it will be valid, although Makrooh.
Recitation of the Talbiyah will stop when the first pebble has been thrown. The method of pelting is to hold the pebble with the thumb and index finger because it is easier and more degrading to Shaytaan. Some people think that Shaytaan is hurt with more aggressive throwing. This is incorrect. Shaytaan loves undisciplined acts of anger. Being in control at such a time is therefore more degrading to Shaytan than when one is not in control of one’s emotions and actions. The Sunnah method is to pelt with the right hand. The pebble should be placed on the back of the thumb aided by the index finger. Five arms length should separate the Jumarah from the person pelting )if possible). If the stone falls at the feet or strikes an obstacle, thereby hindering its flight, the pelting should be repeated. If the stone falls and lands close to the Jumarah (as demarcated) it will suffice even though it does not strike it directly. Takbir should be recited with every pebble.
Thereafter, the Mufrid could slaughter an animal if he desires, following which he must shave all his hair or trim it, although shaving is better. Shaving even the quarter of the head is sufficient. Trimming means to cut the equivalent of a finger-tip length off every portion of the head. With the act of shaving, everything which is not allowed during the state of Ihraam becomes Halaal for the Muhrim except intercourse. The person should leave for Makkah on the same day or the following day or the day thereafter.
In Makkah, the Tawaaf of Ziyaraat (which consists of seven rounds) should be made, after which conjugal relations with one’s wife also becomes permissible. The best of these days for the Tawaaf of Ziyaraat is the first. If a person delays it until after these three days, then the sacrifice of an additional goat becomes obligatory upon him because of his delay of a Waajib act.
After this, one returns to Mina where one should stay once again. Once the sun crosses its Meridian (Zawaal) on the second day of Ayyaam-e-Nahr (11th Zul Hajj), all three Jamaraat will be pelted, beginning with the one closest to Masjid-e-Khaif. This one will be pelted with seven pebbles while on foot, calling out the Takbeer with every pebble. Then one should halt a while, raise the hands and make any dua one desires, praise Allah Ta’ala and express Durood and Salawaat upon Nabi (saw). Forgiveness should also be sought for one’s parents and Mu’min brothers.
Thereafter, the next Jamarah (pillar) should be stoned just as the preceding one was done and here again dua should be made.
Finally, the Jamara-tul-Aqabah will be pelted, following which no dua is made. On the third day of the Ayyam-e-Nahr (12th Zul Hajj), all three Jamaraat should be pelted again, after Zawaal in the like manner.
If someone is in a hurry, he may leave for Makkah before sunset of this day. However, if he delays his departure to after sunset then it would be Makrooh without any penalty on him. Those choosing to stay on at Mina should again pelt on the fourth day (13th Zul Hajj). This pelting is permissible before Zawaal although it Is more virtuous after Zawaal. It will be Makrooh to pelt before sunrise. Every pelting at a single Jamarah which is to be followed by another pelting should be done on foot, to facilitate the making of dua after it. If it not to be followed by another pelting then it can be done from a conveyance, to allow immediate departure without a dua. It is Makrooh to spend the nights of pelting in any place besides Mina.
When travelling to Makkah, one should alight at Muhassab for a short while. Upon entering Makkah, another Tawaaf comprising the normal seven rounds should be completed without Ramal or Sa’ee if these two had already been done on a previous occasion. This is called the Tawaaf of Widaa. It is also termed the Tawaaf Sadr. This Tawaaf is Waajib except upon the residents of Makkah and upon those still to remain in Makkah for a while. Thereafter two Rakaats should be performed after which ZamZam water should be drunk facing the Kaabah. One should drink to one’s fill, taking many breaths in-between while gazing at the Kaabah each time. Some ZamZam should be poured on the body if possible, or just the face and head should be sprinkled with it. Any permissible dua may be made while drinking. The following dua is reported to have been made by Hazrat Abdullah Ibn Abbas (ra):
“O Allaah I ask You for beneficial knowledge, abundant sustenance and cure from every ailment”
Nabi (Sollallahu alaihi wasallam) said:
“The water of ZamZam is for whatever purpose it is drunk”
(i.e. whatever dua is made upon its consumption will be accepted).
After drinking ZamZam it is Mustahab to approach the door of the Kaabah, kiss its doorframe, place the chest and face against the Multazam, grasp the cloth of the Kaabah and humble oneself before Allah Ta’ala. Any dua concerning the affairs of the Dunya and Aakhira may by made as well as the following:
“O Allaah this is Your house which you have made blessed and a means of guidance for mankind. Oh Allaah just as You have guided me to this act (of Hajj), accept it from me and do not make this my last visit to Your house . O Most Merciful of the Merciful, grant me the good fortune from Your infinite Mercy to return here until You are pleased with me”.
The Multazam is amongst those places in Makkah where duas are most accepted. There are fifteen such places which Kamaal bin Humaan (rhu) has enumerated from a treatise of Hasan Basri (rhu) as follows:
1. During Tawaaf on the Mataaf.
2. At the Multazam.
3. Below the Mizaab (water let-out of the Kaabah)
4. Within the Ka’bah itself.
5. When drinking ZamZam (at the well).
6. Behind the Maqaam-e-Ibrahim (as).
7. At Safaa
8. At Marwah.
9. During the Sa’ee at Safaa and Marwah.
10. At Arafaat.
11. At Muzdalifah.
12. At Mina.
13. At the first Jamarah.
14. At the second Jamarah.
15. At the third Jamarah.
Mention has also been made of the acceptance of duaaa upon the sighting of the Ka’bah. It is Mustahab to enter the blessed Ka’bah if the opportunity avails itself without harming anyone. Upon entering, one should adopt Nabi (Sallallahu alayhi wasallam)’s position for Salaat. This place is in front of one when one’s back faces the door. Between the Musallee and the wall there should be a distance of approximately three arms-length. After performing Salaat, the cheek should be placed against the wall and forgiveness should be sought from Allah Ta’aala and He should be glorified with Praises. Thereafter Hamd, Tasbeeh, the Kalimah and Takbir as well as any other duaaas should be recited at every pillar in the Ka’bah with utmost respect. The green area between the two pillars is not the place where Nabi (Salllallahu alayhi wasallam) performed Salaat. Contrary to what people say, there is no truth in the erroneous and fabricated claim about the “Urwatul Wuthqaa” being the high part of the Ka’bah’s wall. The peg at the centre of the Ka’bah is termed the navel of thew world by some people. The exposing of the navels, and also the concealed parts of their bodies, and placing the navel on this peg are actions without proof.
When the Haajji has completed his farewell Tawaaf, he should walk away backwards fixing his gaze upon the Ka’bah, weeping, or, at least attempting to do so and grieving at ones departure from the beloved Ka’bah. In this manner, one should leave the Masjid. Makkah should be left from the door of Bani Shayba from the Thania Sufla.
A woman will act in the same way as a man does in Hajj, except that:
- She will not expose her head, and will hand a veil before her face supported by something which will not allow the veil to touch the face.
- She will not raise her voice when reciting the Talbiyah.
- She will not do the Ramal nor jog between the Green Lights, but she will maintain her normal walking pace by making Tawaaf and when walking between Safaa and Marwah.
- She will not shave off her hair nor trim it the way men do.
- She is permitted to wear less loose fitting (obviously not tight-fitting) clothing.
- She should not crowd with the men for Istilaam of the Hajr Aswad.
Thus the Hajj of a Mufrid (called Hajj-e-Ifraad) has been described. The Hajj of a Mutamatte (called Hajj-e-Tamattu) is more superior in status to the Hajj of the Mufrid. Similarly, the Hajj of Qaarin (called Hajj-e-Qiraan) is superior to that of Tamattu.
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