وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا
وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ لِيَشْهَدُوا
مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى
مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا
الْبَائِسَ الْفَقِيرَ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ
وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (٢٢:
٢٧-٢٩)
And proclaim the pilgrimage among the people.
They will come to you on foot and on the backs of lean camels from distant
mountainous ways so that they are able to reach places of benefit and on a
few appointed days invoke the name of God over their cattle which He has
bestowed them. [So when you slaughter them] eat of their flesh, and feed the
deprived beggar. Then let the pilgrims cleanse themselves of their dirt and
fulfill their vows, and circle the Ancient House. (22:27-29)
It is this proclamation which was made
centuries ago and it is in response to it that while uttering ‘لَبَّيْك
لَبَّيْك’ we travel to Bayt Al-Haram, the Mosque built by Abraham (sws)
in Makkah. It is this ancient mosque which in the words of Imam Farahi was
the first house of God in this valley of Batha and about which it had been
decided from the very beginning that it would fend off all those who would
deviate from Tawhid. Consequently, when its inhabitants took to polytheism
and left it, they took away some of its stones in order to worship them.
When Abraham (sws) after migrating from Babylon while trying to find this
ancient mosque reached this location, he could only discover a shining stone
from its previous construction. After he attempted to sacrifice Ishmael (sws),
the Almighty directed him to rebuild this place of worship. So both father
and son started digging the earth beneath this very memorable stone. Once
the ancient foundations became visible after some labour, they raised them
and implanted this stone in one part of the erected structure. Ishmael (sws)
was offered and devoted to this very house and thus regarded as its
attendant and it was proclaimed in the name of the Almighty that people
should come here to ceremonially devote themselves and revive their
commitment to the belief of Tawhid. In religious parlance, these rituals are
called Hajj and ‘Umrah. In the religion of Abraham (sws), these two rituals
are the pinnacle of worship. The Qur’an has declared that Islam is in fact a
contract of sale and purchase with the Almighty: We sell our lives and
wealth for the Paradise the Almighty has prepared for us: ‘إِنَّ
اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ
لَهُمُ الجَنَّة’ (God has purchased from the faithful their lives and
worldly goods, and in return has promised them the Garden (9:111)).
Consequently, right after it is said: ‘فَاسْتَبْشِرُواْ
بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ’
(Rejoice then in the bargain you have made. That is the supreme triumph
(9:111)).
This is the highest position a person can
attain in his zeal for worshiping the Almighty: he is ready to offer his
life and wealth for Him when he is called for this. Hajj and ‘Umrah are
symbolic manifestations of this offering. Both are an embodiment of the same
reality. The only difference is that the latter is compact and the former
more comprehensive in which the objective for which life and wealth are
offered becomes very evident.
The Almighty has informed us that Satan has
declared war on the scheme according to which He has created Adam in this
world since the very first day: ‘قَالَ فَبِمَا
أَغْوَيْتَنِي لأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ
لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ
وَعَن شَمَآئِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ’ (Because
You have led me into sin’, he declared, ‘I will waylay Your servants who are
on Your straight path, then spring upon them from the front and from the
rear, from their right and from their left. Then You will find the greater
part of them ungrateful (7:16-17)).
The Qur’an (7:13-14) says that this challenge
from Iblis was accepted and His servants are now at war with their foremost
enemy till the Day of Judgement. This is the very test on which this world
has been made and our future depends on success or failure in it. It is for
this war that we dedicate our life and devote our wealth. It is for this
objective that many a time the prophets of God have called out: ‘يَااَيُّهَا
الَّذِيْن أمَنُوا كُوْنُوا أنْصَارَ اللهَ’ (Believers! Be the helpers
of God (61:14)). This war against Iblis has been symbolized in the ritual of
Hajj. The manner in which this symbolization has been done is as follows:
At the behest of Allah, His servants take
time out from the pleasures and involvements of life and leave aside their
goods and possessions, then proceed to the battlefield with the words ‘لَبَّيْك
لَبَّيْك’ and just like warriors encamp in a valley.
The next day they reach an open field seeking
the forgiveness of the Almighty, praying and beseeching Him to grant them
success in this war and listening to the sermon of the imam.
Giving due consideration to the symbolism of
waging war against Iblis they shorten and combine their prayers and then
after a short stay on the way back reach their camps.
Afterwards they fling stones on Satan and
symbolically offer themselves to God by sacrificing animals. They then shave
their heads and to offer the rounds of vows come to the real place of
worship and sacrifice.
Then they return to their camps again and in
the next two or three days fling stones on Satan in the manner they had done
earlier.
Viewed thus, the Ihram worn in Hajj and
‘Umrah symbolizes the fact that a believer has withdrawn from the amusement,
attractions and involvements of this world and like a monk wearing two
unstitched robes, bare-headed and to some extent bare-footed too has
resolved to reach the presence of the Almighty.
The ‘Talbiyah’ is the answer to the call made
by Abraham (sws) while standing on a rock after he had re-built the House of
God.
This call has now reached the nooks and corners of this world and the
servants of God while acknowledging His favours and affirming belief in His
Tawhid respond to it by saying: ‘اَللّهُمَّ
لَبَّيْك لَبَّيْك’.
The rounds of ‘Tawaf’ are the rounds of vow.
This is an ancient tradition of the Abrahamic religion. According to this
tradition, animals which were to be sacrificed or devoted to the place of
worship were made to walk to and fro in front of it and in front of the
altar. It is these rounds which have been referred at various places by the
translators of the Torah as the ‘wave offering’ and ‘presenting someone’:
You are to bring the Levites before the LORD,
and the Israelites are to lay their hands on them. Aaron is to present the
Levites before the LORD as a wave offering from the Israelites, so that they
may be ready to do the work of the LORD. After the Levites lay their hands
on the heads of the bulls, use the one for a sin offering to the LORD and
the other for a burnt offering, to make atonement for the Levites. Have the
Levites stand in front of Aaron and his sons and then present them as a wave
offering to the LORD. In this way you are to set the Levites apart from the
other Israelites, and the Levites will be mine. After you have purified the
Levites and presented them as a wave offering, they are to come to do their
work at the Tent of Meeting. They are the Israelites who are to be given
wholly to me. I have taken them as my own in place of the firstborn, the
first male offspring from every Israelite woman. (Numbers 8:10-16)
In the Arabic
translations of the Bible, the words used for this are ‘تُرَدِّدُهُمْ
لِلْرَبِّ’ and ‘إمَامَ الرَّبِّ’ which
point to this underlying reason.
The Istilam of the Hajari Aswad symbolizes
the revival of the pledge. In it, a person while symbolizing this stone to
be the hand of the Almighty, places his own hand in His and in accordance
with the ancient tradition about covenant and pledges by kissing it revives
his pledge with the Almighty that after accepting Islam he has surrendered
his life and wealth to Him in return for Paradise.
Sa‘i is in fact the Tawaf of the place where
Ishmael (sws) was offered for sacrifice. Abraham (sws) while standing on the
hill of Safa had observed this place of sacrifice and then to fulfill the
command of Allah had briskly walked towards the hill of Marwah. In the
Bible, this incident is narrated in the following words:
On the third day Abraham looked up and saw
the place in the distance. He said to his servants, ‘Stay here with the
donkey while I and the boy go over there. We will worship and then we will
come back to you.’ (Genesis 22:4-5)
Consequently, the Tawaf of Safa and Marwah
are the rounds of vow which are first made before the Ka‘bah and then on the
place of worship. It is evident from the Torah that just as they were made
before sacrificing an animal they were also made after sacrificing it while
holding a part of the slaughtered animal in the hands:
After you take the breast of the ram for
Aaron’s ordination, wave it before the LORD as a wave offering, and it will
be your share. (Exodus 29:26)
‘Arafat is a surrogate for the Ka‘bah where
the warriors gather to battle against Satan, seeking forgiveness for their
sins and praying to God to grant them success in this war.
Muzdalifah is the place where the army stops
and spends the night and the warriors once again pray and beseech the Lord
when they get up in the morning on their way to the battlefield.
Rami symbolizes cursing Iblis and waging war
against him. This ritual is undertaken with the determination that a
believer would not be happy with anything less than the defeat of Iblis. It
is known that this eternal enemy of man is persistent in implanting evil
suggestions in the minds of people. However, if resistance is offered in
return, his onslaught decreases gradually. Doing Rami for three days first
at the bigger Jamarat and then at the smaller ones symbolizes this very
resistance.
Animal sacrifice symbolizes that one is
willing to sacrifice one’s life for the Almighty and shaving the head
symbolizes that the sacrifice has been presented and a person with the mark
of obedience and eternal servitude to the Almighty can now return to his
home. Shaving the head is an ancient tradition of the religion of Abraham (sws).
Consequently, this law has been stated in the Torah that a person who has
been offered and devoted to God should not shave his head until the days of
the vow are complete:
During this entire period of his vow of
separation no razor may be used on his head. He must be holy until the
period of his separation to the Lord is over; he must let the hair of his
head grow long. (Numbers 5:6)
Now this is the law for the Nazirite when the
period of his separation is over. He is to be brought to the entrance to the
Tent of Meeting … then at the entrance to the Tent of Meeting, the Nazirite
must shave off the hair that he dedicated. He is to take the hair and put it
in the fire that is under the sacrifice of the fellowship offering. (Numbers
6:13, 18)
It is evident from the foregoing details, how
grand and exceptional the ritual of Hajj is. It has been made incumbent once
in the life of a Muslim who has the capacity to undertake it. Consequently,
the Almighty has warned the People of the Book that showing disregard to
this ritual is tantamount to disbelief and if they insist on this disregard
then God will not show any regard to them:
وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ
إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِيٌّ عَنِ الْعَالَمِينَ
(٩٧:٣)
And pilgrimage to the House is a duty to God
for all who have the capacity to make the journey and he who denies should
know that Allah is regardless of the people of this world. (3:97)
Once, the Prophet (sws) also referred to its
exalted status after faith and Jihad.
He is also reported to have said that a person who offers Hajj and does not
do anything lewd nor shows any disobedience, returns from Hajj as if his
mother has given birth to him.
Similarly, he has said: ‘An ‘Umrah done after ‘Umrah is atonement for the
sins done in between them and the reward of the Hajj offered with full
sincerity is Paradise.
History of the Hajj and ‘Umrah
The history of the rituals of Hajj and ‘Umrah
begins with the declaration of Abraham (sws) referred to earlier at various
places in this article. Never did these rituals cease to be offered
thereafter. Before the advent of the Prophet Muhammad (sws) also, the people
of Arabia would come to offer them in multitudes and after his advent too,
this process has continued. No doubt, the Arabs had introduced certain
innovations in these rituals; however, it is evident from historical
narratives that certain people among them were fully aware of these
innovations and would offer Hajj according to the way prescribed by Abraham
(sws). It is narrated about the Prophet (sws) that before he was assigned
Prophethood, he was spotted in ‘Arafat by Jubayr Ibn Mut‘im. He was
surprised on this because the people of Quraysh would not go beyond
Muzdalifah while the Prophet (sws) had come as far as ‘Arafat. He says:
أَضْلَلْتُ بَعِيرًا لِي فَذَهَبْتُ أَطْلُبُهُ يَوْمَ
عَرَفَةَ فَرَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَاقِفًا بِعَرَفَةَ فَقُلْتُ هَذَا وَاللَّهِ مِنْ الْحُمْسِ
فَمَا شَأْنُهُ هَا هُنَا (بخارى , رقم:
١٦٦٤)
I lost my camel. On the day of ‘Arafah, while
trying to locate it I went up to the field of ‘Arafat and found that
Muhammad (sws) was standing there.
I said to myself: ‘By God! He belongs to the Quraysh; then what he is doing
here?’ (Bukhari, No: 1664)
It is evident from the above discussion that
when the Qur’an directed its addressees to offer Hajj, it was not an
un-introduced directive for them. They were fully aware of its importance in
religion and were also aware of its rites and rituals. They would vigilantly
offer it each year. Consequently, the Qur’an only corrected these
innovations and deviations and revived Hajj in its true Abrahamic form and
shape. This revival thus constitutes the last chapter of the history of this
ritual – written down by none other than Prophet Muhammad (sws). From then
onwards, all these rites and rituals of Hajj are being transmitted
generation after generation through the consensus and practical perpetuation
of the Muslim Ummah. No addition or alteration has been made in them. The
reformations introduced by the Qur’an at that time and which are eternally
preserved in it now are outlined below:
1. Being the custodians of the Baytullah, the
Quraysh thought that they had the right to allow whoever they wanted to
offer Hajj and ‘Umrah and likewise the authority to stop anyone from doing
so. The Qur’an has not accepted this right of theirs and has clarified that
no tribe or family holds any monopolistic rights in this regard. No one has
the right to stop any person who comes to the House of God for His worship
and for Hajj and ‘Umrah whether he belongs to the Quraysh or to some other
tribe, whether he belong to the east or west and whether he is an Arab or a
non-Arab. All have equal right to offer these rituals and no discrimination
shall be made between a native and a non-native. The Quraysh should not
consider themselves to be the owners and rulers of this House; they should
offer their services for it and act as its custodians. It is their
obligation that like Ishmael (sws), they too should make it a centre of
worship for all the world and invite all people to come to it to reap its
blessings:
إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ
وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاء الْعَاكِفُ
فِيهِ وَالْبَادِ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ
عَذَابٍ أَلِيمٍ (٢٢:
٢٥)
[On the other hand] those who disbelieved and
are now preventing others from the path of God and from the Sacred Mosque
which We regarded for mankind, natives and strangers alike [are indeed
committing grave oppression], and [the matter of this Mosque is such that]
those who seek to practice something non-religious, some polytheism within
it, We shall make them taste a grievous penalty. (22:25)
2. The filth of polytheism had been inducted
in this foremost centre of monotheism. The Qur’an has warned that when
Abraham (sws) and Ishmael (sws) were blessed with its custodianship and were
asked to settle themselves and their progeny in this area, the first
directive that the Almighty gave them was to keep it cleansed from such
filth. This was an indication that the Quraysh too should follow suit,
otherwise this great trust shall be confiscated from them and handed over to
the rightful:
وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن
لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ
وَالرُّكَّعِ السُّجُودِ (٢٢:
٢٦)
And recall when We made for Abraham the site
of the scared mosque as an abode [with the guidance]: ‘Worship none besides
Me. Keep clean My House for those who walk around it, and those who stand
upright or kneel in worship’. (22:26)
3. As per the Qur’an (6:138-150), in relation
to their Idols, the Quraysh had forbidden certain animals on themselves and
they would not sacrifice them. Similarly, owing to worldly interests, they
had to a great extent altered the traditions of Abraham (sws) regarding this
House. The Almighty also warned them on this attitude and informed them that
only those animals are forbidden which the Qur’an has referred to. Thus they
should refrain from ‘إفتراء على الله’ (imputing
falsity to God) and revere all which has been declared sacred by the
Almighty. Only such an attitude would ensure a safe future for them:
ذَلِكَ وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ
لَّهُ عِندَ رَبِّهِ وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ إِلَّا مَا يُتْلَى
عَلَيْكُمْ فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ
الزُّورِ حُنَفَاء لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَن يُشْرِكْ بِاللَّهِ
فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ
الرِّيحُ فِي مَكَانٍ سَحِيقٍ ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ
فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ (
٢٢:
٣٠-٣٢)
Be diligent in these things and [remember] he
who reveres the sacred things of God, it is better for him in [the eyes of]
God. And the cattle are made lawful to you, except for those which have been
spelled out to you before. So abstain from the filth of idols; and abstain
from this falsehood [you attribute to God] dedicating yourselves to God, and
not associating others with Him. And [remember] he who associates others
deities with God is like a person who falls from heaven and then birds will
snatch him away or the wind will carry him away and throw him at some
far-off region. Adhere to these things and [remember that] he who reveres
the symbols of God [should know that] this is from the piety of the hearts.
(22:30-32)
4. Benefiting from the services of animals
reserved for sacrifice was generally considered as prohibited. Consequently,
animals reserved for sacrifice were neither used for carriage nor was their
milk used for drinking.
The Qur’an pointed out that holding such animals sacred does not require
this attitude. Until the time of sacrifice, these animals can be used in
every way beneficial to man:
لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُّسَمًّى ثُمَّ
مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ (٣٣:٢٢)
You can put these [animals] of [sacrifice] to
your use until an appointed time. Then they are to reach this Ancient House.
(22:33)
5. Some Jews also live in Arabia. Because of
a weak tradition, they had prohibited the camel upon themselves.
The Almighty clarified that this was plain conjecture. Hence the camel could
be sacrificed without any reluctance. In fact, if the Arabs sacrifice it, it
will earn them great reward because this animal is very dear to them:
وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ
لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا
وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ
كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ )٢٢:
٣٦)
We have made the camels a part of God’s
symbols. They are of much use to you. Pronounce over them the name of God
while you draw them up in line. So when they fall on their sides eat of
their flesh and feed the uncomplaining beggar and the demanding suppliant.
Thus have We subjected these [animals] to your service, so that you may be
grateful. (22:36)
6. It was believed that the Almighty is
pleased with the flesh and blood of a sacrificed animal. The Qur’an has
warned that this is mere foolishness. The Almighty is not pleased with the
flesh and blood of these animals; rather, He is pleased with the piety which
is engendered in those who offer such sacrifices:
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن
يَنَالُهُ التَّقْوَى مِنكُمْ كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا
اللَّهَ عَلَى مَا هَدَاكُمْ وَبَشِّرِ الْمُحْسِنِينَ (٢٢:
٣٧)
The flesh and blood of these [sacrifices of
yours] does not reach God; it is your piety that reaches Him. Thus has He
subjected them to your service so that you may give glory to God for guiding
you. [This is the way of those who are the righteous] and [O Prophet!] give
glad tidings to these righteous. (22:37)
7. The Marwah Hill is the place where Ishmael
(sws) was prostrated for sacrifice. Since the Jews were not ready to accept
this, they would keep creating various doubts about Tawaf of the Safa and
Marwah. The Qur’an has admonished them on concealing this fact and
unequivocally stated that these hills are from among the Sha‘air (symbol) of
God and circumambulating them is a virtue and no Muslim should feel any
hesitation in doing so:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ
حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا
وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ إِنَّ الَّذِينَ
يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا
بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ
وَيَلْعَنُهُمُ اللَّاعِنُونَ (٢
:١٥٨-٩)
Safa and Marwa are indeed God’s symbols. So
it shall be no offence for those who come for Hajj or ‘Umrah of this Sacred
House to walk around them. [In fact, this a virtuous deed] and He that does
a virtue of his own will God will accept it and is fully aware of it. Those
who conceal the clear proofs and the guidance We have revealed [in this
matter] even though We had openly proclaimed them for these people in our
Book it is they who shall be cursed by God and cursed by those who curse.
(2:158-9)
8. After returning from Hajj and while being
in the state of Ihram the Arabs would not enter their houses from the front;
they would enter them from the back.
The reason for this queer act probably was the superstition that one should
not enter from the doors from which one exited with the burden of sins;
after being cleansed of these sins, this would be against piety. The Qur’an
regarded this to be a foolish act and asserted that this is not a virtuous
deed; hence, it must be put to an end:
وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن
ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ
أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ(٢:
١٨٩)
This is certainly no virtue that you enter
your dwellings from the back [while returning from Hajj and being in a state
of Ihram]. In fact, virtue is that of a man who adopts piety. And enter your
dwellings by their doors and keep fearing God so that you may attain
salvation. (2:189)
9. In the days of Jahiliyyah, the ritual of
Hajj had assumed the form of a semi-religious entertainment. Consequently,
people would take all sorts of assets and provisions to offer it but would
give little importance to the fact that the real provision which one needs
in this journey is the provision of piety. Little would they care that in
this journey they should not indulge in lustful activity and not show
disobedience and not engage in any altercation. These acts are against the
very spirit of this great ritual. The Almighty has directed their attention
to these aspects and emphasized that in this journey one’s greatest
provision is piety:
الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ فَمَن فَرَضَ فِيهِنَّ
الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ وَمَا
تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ وَتَزَوَّدُواْ فَإِنَّ خَيْرَ
الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ (٢:
١٩٧)
The months of the Hajj are specific. So
anyone who intends to offer it [by wearing the Ihram] should not indulge in
lustful activities and refrain from being disobedient to the Almighty and
abstain from altercation. And [remember that] whatever good you do, the
Almighty is aware of it. And [in the journey of Hajj] take along with you
the provision [of piety] because the best provision is piety. And O men of
intellect! Keep fearing Me. (2:197)
10. Owing to this apathy about Hajj, people
instead of remembering Allah and celebrating His glory and exaltedness would
indulge in business, trade and similar activities. The Qur’an has clarified
that there is no harm if a person engages in business during this ritual but
in reality the sites of Hajj are not meant for such activities. These great
manifestations of knowledge and comprehension should remain specific to the
remembrance of God:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن
رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ
الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن
قَبْلِهِ لَمِنَ الضَّآلِّينَ (٢:
١٩٨)
[In this journey of Hajj], it shall be no
offence for you to seek the bounty of your Lord [but remember that
Muzdalifah is no place of amusement and trading; so] when you come from
‘Arafat remember God near the sacred monument and remember Him in the way He
has guided you. And before this, you were undoubtedly in error. (2:198)
11. It had become the prerogative of the
Quraysh to not go beyond Muzdalifah. They reckoned that they were the
custodians and keepers of the Baytullah; so it was not appropriate for them
to cross the limits of the Haram.
The Almighty did not accept this privilege they granted to themselves and
directed them to turn up in ‘Arafat the way others do:
ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ
وَاسْتَغْفِرُواْ اللّهَ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ (٢:
١٩٩)
Then [O People of the Quraysh! this is also
necessary that] you return from the place from where the other people return
and seek the forgiveness of God. God is indeed Forgiving and Ever-Merciful.
(2:199)
12. The days at Mina too were spent in
eulogistic recitals, story telling and proving the superiority of one
another.
Not only this, some people would go as far as to view as great a ritual as
Hajj on the basis of their worldly benefits. On this occasion also if they
invoked God, they would ask for worldly benefits. The Qur’an has admonished
them on such behaviour and asserted that such people will have no share in
the Hereafter:
فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُواْ اللّهَ
كَذِكْرِكُمْ آبَاءكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَن يَقُولُ
رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ
وِمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي
الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ أُولَـئِكَ لَهُمْ نَصِيبٌ
مِّمَّا كَسَبُواْ وَاللّهُ سَرِيعُ الْحِسَابِ (٢:
٢٠٠-٢٠٣)
After this when you have fulfilled the rites
of Hajj, remember God as you remember your forefathers; in fact even more.
[This is the time of asking from God] but there are some who [at this
instance also] say: ‘Lord, give us in this world’ and [then the result of
this is that] these shall have no share in the world to come. But there are
others who say: ‘Lord, give us what is good both in this world and in the
world to come, and save us from the torment of the Fire’. It is these who
will receive a share of what they earned and swift is God in taking account.
(2:200-202)
13. Another issue which related to the stay
in Mina was whether it was to be extended up to the thirteenth of Dhu’l-Hajj
or could one return on the twelfth also. The Qur’an clarified that there is
no harm in both cases. The reason is that the time of stay is not as
important as the fact that however much a person is able to stay he spends
his time in the remembrance of God and remaining fearful to Him:
وَاذْكُرُواْ اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ فَمَن
تَعَجَّلَ فِي يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ
عَلَيْهِ لِمَنِ اتَّقَى وَاتَّقُواْ اللّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ
تُحْشَرُونَ (٢٠٣:٢)
And in the few appointed days of [Mina]
remember God. Then he who in haste departed on the second day incurred no
sin, nor did he who stayed on longer – truly for those who fear God and have
fear of God, then, and be aware that [one day] you shall all be gathered
before Him. (2:203)
14. The worst of these innovations was nude
circumambulation of the Ka‘bah. There was a plank of wood placed in the
Ka‘bah where people would place their clothes after undressing. Then it was
only the graciousness of the Quraysh which would cover their bodies: their
men would lend clothes to men and their women to women. However, those who
were deprived of this generosity would circumambulate in the nude and would
consider it to be an act of virtue.
The Qur’an prohibited this practice and stressed that all places of worship
a person must conceal his private parts and be fully dressed:
يَا بَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
(٣١:٧)
Children of Adam, adorn yourself with your
clothes at all occasions of attending your mosques. (7:31)
The Objective of Hajj and Umrah
The objective of Hajj and Umrah is the same
as its essence and reality viz acknowledgement of the blessings of the
Almighty, affirmation of His Tawhid and a reminder of the fact that after
embracing accepting Islam we have devoted and dedicated ourselves to Him. It
is these things whose comprehension and cognizance are called the benefits (Manafi‘)
of the places of Hajj. Consequently, the words of the verse quoted at the
beginning are ‘لِيَشْهَدُوا مَنَافِعَ لَهُمْ’ (so
that they are able to reach places of benefit). This objective is very
nicely depicted in the utterances which have been specified for this ritual.
It is evident that these expressions have been selected so that this
objective is highlighted and fully implanted in the minds. Hence after
wearing the Ihram, these words flow from ever person’s mouth:
لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد و النعمة
لك و الملك لا شريك لك
I am in your presence; O Lord I am in Your
presence; I am in Your presence; no one is Your partner; I am in Your
presence. Gratitude is for You and all blessings are Yours and sovereignty
is for You only and no one is Your partner.
Days of Hajj and Umrah
No time has been fixed for Umrah. It can be
offered through the year whenever people want. However, the days of Hajj
have been fixed from 8th to 13th Dhu’l-Hajj and it can be offered in these
days only. Since people have to reach the city of Makkah from all over the
world, so in order to safeguard this journey the Almighty prohibited war in
four months. These months are Rajab, Dhu Al-Qa‘dah, Du Al-Hajjah and
Muharram. Among these months, Rajab is fixed for ‘Umrah and the other three
are reserved for Hajj. These months have always remained sacred and there
was never any doubt about their sanctity. The Almighty says:
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثْنَا عَشَرَ
شَهْرًا فِي كِتَابِ اللّهِ يَوْمَ خَلَقَ السَّمَاوَات وَالأَرْضَ مِنْهَا
أَرْبَعَةٌ حُرُمٌ ذَلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ
أَنفُسَكُمْ (٣٦:٩)
God ordained the months twelve in number when
He created the heavens and the earth. Of these, four are sacred. This is the
true Faith. Therefore do not sin against yourselves in them [by violating
their sanctity]. (9:36)
The Sites of Hajj and ‘Umrah
The sites of Hajj and ‘Umrah have been called
the Sha‘air of Allah. The Qur’anic words are: ‘إِنَّ
الصَّفَا وَ الْمَرْوَةَ مِنْ شَعَائِرِ اللهِ’. This word is the
plural of Sha‘irah, which means ‘a symbol’. In religious parlance, they
connote certain manifestations which have been fixed by Allah and His
Prophet (sws) to ingrain the comprehension of certain realities in our
minds. The Almighty says (Qur’an 22:32) that if these Sha‘air are revered
then this is an act of piety of the hearts.
Following is an introduction to these sites:
Mawaqit
Certain places have been appointed before the
limits of Haram begin which can only be crossed in a state of Ihram by those
who want to offer Hajj and ‘Umrah. In religious terminology, they are called
‘Miqat’ and are five in number. For those coming from Madinah, the ‘Miqat’
is Dhu Al-Hulayfah, for those coming from Yemen, it is Yalamlam, for those
coming from Syria and Egypt, it is Juhfah, for those coming from Najd, it is
Qaran and for those arriving from the East, it is Dhatu ‘Irq.
Bayt Al-Haram
This is the same place of worship which the
Qur’an (22:25-9) calls ‘البيت’, ‘البيت
العتيق’ and ‘المسجد الحرام’. Since its
building is in the form of a cube it is also called ‘Khana i Ka‘bah’. It is
located in the city of Makkah in Arabia. The Qur’an (3:96) has called it by
the name ‘Bakkah’ which means ‘an inhabited place’. It is situated about 277
meters above sea level and is surrounded by mountains from all four sides.
Before the arrival of Abraham (sws), Makkah was uninhabited. An ancient
tribe of Arabia called Jurham ruled this area and lived in the whereabouts
of Makkah. Ishmael (sws) was married to a lady Bint Mudad of this tribe.
After the death of his son Nabat, the rule of this city came in the hands of
this tribe and they subsequently ruled for several centuries. After that
Banu Khuza‘ah and Banu Bakr ruled this city. Almost a century before the
advent of Prophet Muhammad (sws) when Halil Ibn Habshiyay, chief of the
Khuza‘ah tribe died Qussayi Ibn Kilab annexed it and once again the
Ishmaelites became the rulers of this city.
When Abraham (sws) arrived at this place
almost four thousand years ago at the behest of the Almighty the Bayt Al-Haram
because of floods and with the passage of time had been razed to the ground
and there was no indication of it. Through divine inspiration he discovered
its original foundations and with the help of his son Ishmael (sws)
constructed a roofless building.
This construction too could not remain intact with time and was destroyed.
After that, first the ‘Imaliqah and then the tribe of Jurham constructed it.
When because of certain calamities the construction done by the tribe of
Jurham was also demolished, the Quryash tried to reconstruct it but because
of a lack of financial resources, it could not be constructed on its
original Abrahamic foundations. This incident took place five years before
Muhammad (sws) was assigned Prophethood. Consequently, he also participated
in its construction. In fact, according to the historians the dispute of the
re-placement of the Hajari Aswad was resolved by a very clever plan he had
presented.
It has been narrated that once the Prophet (sws)
expressed his wish before A’ishah (rta) that had it not been for the
assurance and comfort of the Quraysh, he would have had the Hatim
included in the structure thus instituting the Baytullah on its original
Abrahamic foundations.
To honour this wish of the Prophet (sws), ‘Abdullah Ibn Zubayr during his
rule demolished the structure constructed by the Quraysh and had it
re-constructed. The structure was once again destroyed by stones hurled by
Hajjaj’s catapults when he attacked ‘Abdullah Ibn Zubayr. After his
martyrdom, at the behest of ‘Abdu’l-Malik Ibn Marwan, Hajjaj had the
structure razed down and once again rebuilt on the foundations set by the
Quraysh.
The structure is now intact ever since that event.
The Hajari Aswad is placed at one corner of
this building. After it, the northern corner of the building is called the
‘Rukni Iraqi’, the western corner is called the ‘Rukni Shami’ and the
southern corner is called the ‘Rukni Yamani’. The door of the Baytullah is
about two meters above the ground. The wall between this door and the Hajari
Aswad is called the ‘Multazim’. This is like the doorstep of this divine
shrine embracing which the devotees invoke and beseech the Almighty. The
building is covered by a black cloth which is changed every year. There is a
white stone in the verandah of the building. It is said that Abraham (sws)
stood on this very stone when he raised its foundations.
Near this white stone is a natural fountain which is called ‘Zamzam’. Those
who come for the pilgrimage of this house, quench their thirst from it.
The precincts of the Baytullah extend for
several kilometers on all four sides and have always been known. All this
area is called the ‘Haram’. It is forbidden to harm any human being, animal
and even self-springing vegetation in this area. The Qur’anic words ‘حَرَمَا
آمِنَا (28: 75 ) ، (29:67)’ and ‘مَثَابَة للنَّاس
وَ أمْنَا (2: 125) ’ refer to this very status of this sacred area.
The Prophet (sws) is reported to have said:
إن هذا البلد حرمه الله يوم خلق السماوات والأرض فهو حرام
بحرمة الله إلى يوم القيامة وإنه لم يحل القتال فيه لأحد قبلي ولم يحل لي إلا
ساعة من نهار فهو حرام بحرمة الله إلى يوم القيامة لا يعضد شوكة ولا ينفر صيده
ولا يلتقط إلا من عرفها ولا يختلى خلاها (مسلم , رقم:
١٣٥٣)
This is the city which has been declared
sacred by the Almighty ever since He created the heavens and the earth.
Hence, it is sacred till the Day of Judgement because of this sanctity
declared by God. No one before me was ever given the permission to wage war
in it. For me too, this prohibition was lifted for a part of day. Hence, it
is sacred till the Day of Judgement because of this sanctity declared by
God; neither will its thorny trees be cut nor its prey be chased for hunting
nor will any thing found in it be picked except of it is picked by someone
in order to have it delivered to its owner and nor will its grass be cut.
(Muslim, No: 1353)
Safa and Marwah
These are two hills located very near the
Baytullah. It is on Marwah that the incident of Ishmael’s sacrifice took
place. As such, this is the real place of slaughter which has been extended
to Mina for the convenience of the pilgrims. In the Tawaf of this place of
slaughter, each round begins with Safa and ends on Marwah. In religious
parlance, this is called ‘Sa‘i’.
Mina
This is a vast field between two hills and is
situated about five kilometers from Makkah. The pilgrims stay here after
they return from Makkah on the eighth of Dhu Al-Hajj and from ‘Arafat on the
tenth of Dhu Al-Hajj. During their stay here, they complete the remaining
rites of Hajj.
‘Arafat
This is also a vast field located about ten
kilometers from Mina. It is here that the imam of the Muslims delivers a
sermon and then till sunset the pilgrims observe the ceremonial stand (Waquf).
Muzdalifah
On way to Mina, this is a second field where
the pilgrims spend the night on their way back from ‘Arafat. This is
situated almost half way between Mina and ‘Arafat. The limits of Haram start
from here. For this very reason it is also called ‘مَشْعَرِ
الحَرَام’ (Al-Mash‘ar Al-Haram). In the Qur’an (2:198) also, it is
mentioned by this name.
Jamarat
These are three columns situated in the
middle of Mina. The largest of these is called Jamrah ‘Aqabah or Jamrah Al-Ukhrah.
The second and third are called Jamrah Al-Ula and Jamrah Al-Wusta
respectively. After the pilgrims return from ‘Arafat they hurl stones at
these columns.
Methodology of Hajj and ‘Umrah
The methodology which has been fixed for Hajj
and ‘Umrah by the Shari‘ah is as follows:
‘Umrah
First the Ihram should be put on with the
intention of doing ‘Umrah: Those coming from outside Makkah should put on
the Ihram from their respective Miqat; locals whether they are Makkans or
are temporarily staying in Makkah should put it on from some nearby place
located outside the limits of the Haram. And those who live outside the
limits of Haram but are located within the Miqat their Miqat is their place
of residence. They can put the Ihram from their homes and begin reciting the
Talbiyah.
The recital of the Talbiyah should continue
till a pilgrim reaches the Baytullah.
Once he arrives there, he should offer the
Tawaf of the Baytullah.
Then the Sa‘i should be offered.
If the animals of Hadi accompany a pilgrim,
they should then be sacrificed.
After sacrifice, men should shave their heads
or have a hair cut and women should cut a small tuft from the end of their
hair and then take off their Ihram.
The Ihram is a religious term. It signifies
that pilgrims will not indulge in lewd talk; they will not use any
adornments and not even use any perfume; they will not cut their nails nor
shave or cut any body hair; they will not even remove any dirt or filth from
them so much so they will not even kill any lice of their body; they will
not hunt preys nor wear stitched cloth; they will expose their heads, faces
and the upper part of their feet; they will wear one sheet as loin cloth and
enfold another around themselves.
Women, however, can wear stitched clothes and
even cover their heads and feet. They are only required to expose their
hands and faces.
The Talbiyah implies the constant recital of
these words:
لبيك اللهم لبيك ؛
لبيك لا شريك لك ‘ لبيك ؛
ان الحمد و النعمة لك ‘ والملك ؛
لا شريك لك
It begins right after putting on the Ihram
and continues till a pilgrim reaches the Baytullah. This is the only recital
which the Almighty has fixed for Hajj and ‘Umrah.
The Tawaf refers to the seven rounds which
are made around the Baytullah in a state of cleanliness. Each of these
rounds begins with the Hajari Aswad and ends with it and the Istilam of the
Hajari Aswad is done at the beginning of each round. It means kissing the
Hajari Aswad or touching it with the hands and then kissing the hands. If
the place is crowded, a pilgrim can just raise his hands in its direction or
even point a stick or something similar towards it.
The Sa‘i refers to the Tawaf of the Safa and
Marwah. This also consists of seven rounds which begin with Safa. A complete
round extends from Safa to Marwah. The last round ends on Marwah.
Like animal sacrifice, the Sa‘i between the
Safa and Marwah is optional. It is not an essential part of the ‘Umrah. The
Almighty says:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ
حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا
وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ (١٥٨:٢)
The Safa and Marwa are indeed two of God’s
symbols. So it shall be no offence for those who come for Hajj or ‘Umrah of
this Sacred House to walk around them [In fact, this is a virtuous deed] and
He that does a virtue of his own will God will accept it and is fully aware
of it. (2:158)
The Hadi refers to the animals which have
been specifically reserved to be sacrificed in the Haram. In order to make
them distinct from other animals their bodies are marked and collars are
tied around their necks. For this very reason the Qur’an (5:2 / 5:97) uses
the word ‘الْقَلَائِد’ for them.
Hajj
Like the ‘Umrah, the Hajj too begins with the
Ihram. Consequently, the first thing that a pilgrim must do is to put on the
Ihram with the intention of offering Hajj. Those coming from outside Makkah
should put on the Ihram from their respective Miqat; locals whether they are
Makkans or are temporarily staying in Makkah or live outside the limits of
Haram but are located within the Miqat should put it on at their place of
residence. This is their Miqat. They can put the Ihram from their homes and
begin reciting the Talbiyah.
Pilgrims should go to Mina on the eighth of
Dhu Al-Hajj and reside there.
They should go to ‘Arafat on the ninth of Dhu
Al-Hajj. At ‘Arafat the imam will deliver the sermon before the Zuhr prayer
and the prayers of Zuhr and ‘Asr shall be offered by combining and
shortening them.
After the prayer, pilgrims should celebrate
the glory of their Lord and express their gratitude to Him, express His
exaltedness and oneness and invoke and beseech Him as much as they can.
They should set off for Muzdalifah after
sunset.
After arriving at Muzdalifah, the pilgrims
should offer the prayers of Maghrib and ‘Isha by combining and shortening
them.
The night must be spent at the field of
Muzdalifah.
After the Fajr prayer, the pilgrims for some
time should celebrate the glory of their Lord and express their gratitude to
Him, express His exaltedness and oneness and invoke and beseech Him – just
as they did at ‘Arafat.
Then they should leave for Mina and once they
reach the Jamra’ ‘Aqabah they should stop reciting the Talbiyah and pelt
this Jamrah with seven stones.
If the pilgrims have brought forth the Hadi
or if it has become incumbent upon them to sacrifice animals which have been
devoted or which are a means of atonement, then these should be sacrificed.
After sacrifice, men should shave their heads
or have a hair cut and women should cut a small tuft from the end of their
hair and then take off their Ihram.
After that the pilgrims should set off for
the Baytullah and offer the Tawaf.
With this, all restrictions which the Ihram
entails shall be lifted. After that, if a pilgrim wants, he can offer the
Sa‘i of the Safa and the Marwah – though this is optional.
Then they should go back to Mina and stay
there for two or three days and then everyday pelt first the first Jamrah,
then the middle one and then the last one with seven stones each.
Ever since the times of Abraham (sws), these
are the rites (Manasik) of Hajj and ‘Umrah. The Qur’an has made no change in
them; it has only explained certain issues which arose – issues about which
there was no clear directive given previously.
These issues are five in number:
The first of them is that showing reverence
to whatever has been declared sacred by the Almighty regarding Hajj and
‘Umrah is a requirement of faith. This should be expressed and followed at
all costs. If some other group violates this sanctity, Muslims too have the
right to retaliate on equal footings. The reason is that keeping intact the
sanctities ordained by the Almighty is a two way practice. One member of the
pact cannot just maintain it on its own. The Almighty says:
الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ
وَالْحُرُمَاتُ قِصَاصٌ فَمَنْ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ
بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ
اللَّهَ مَعَ الْمُتَّقِينَ (٢:
١٩٤)
A sacred month for a sacred month;
[similarly] other sacred things too are subject to retaliation. So if anyone
transgresses against you, you should also pay back in equal coins. Have fear
of Allah and keep in mind that Allah is with those who remain within the
bounds [stipulated by religion]. (2:194)
While explaining this verse, Imam Amin Ahsan
Islahi, writes:
This verse implies that fighting in the
forbidden months or fighting within the boundaries of the Haram is a big
sin. However, if the disbelievers disregard their sanctity, Muslims on
account of Qisas also have the right to strip them of the protection that
these sacred entities afford them. The life of every person carries great
sanctity in the eyes of the Shari‘ah. However, when a person violates this
sanctity and kills someone, then he himself will be deprived of the right of
sanctity of his own life to avenge his own deed. Similarly, the sanctity of
the forbidden months and of the Haram itself shall be upheld in all
circumstances on the condition that the disbelievers also uphold it and do
not oppress and tyrannize people during this time. However, if they
unsheathe their swords in the forbidden months and in the sacred land of
Makkah, then on account of Qisas they themselves deserve to be divested of
the protection these months and this land hold for them. The verse goes on
to say that just as the taking of Qisas for the forbidden months is
necessary, the Qisas of other sacred entities must also be taken. In other
words, if the disbelievers deprive Muslims of the right of protection that
certain sacred things hold for them, Muslims too have the right as a result
of Qisas to pay them back in equal coins or measure.
Secondly, in spite of the permission for war,
Muslims cannot take any initiative in violating the sanctities. These are
the sanctities ordained by God and taking the initiative in violating them
is a grave sin. In no circumstances should this happen. An attack on the
Sacred House is an attack on the House of God; harming the animals which are
marked for sacrifice to God and the people who have travelled to seek the
bounty and pleasure of their Lord is like going after God. Hence, even
animosity towards a nation should not lead Muslims to violate the limits in
this regard. It should remain clear to them the Almighty is stern in
retribution for those who break promises and covenants – promises which He
had made with people as a favour and as a means to grant them dominance:
يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحِلُّواْ شَعَآئِرَ
اللّهِ وَلاَ الشَّهْرَ الْحَرَامَ وَلاَ الْهَدْيَ وَلاَ الْقَلآئِدَ وَلا
آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلاً مِّن رَّبِّهِمْ
وَرِضْوَانًا …وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ
قَوْمٍ أَن صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَن تَعْتَدُواْ
وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ
وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ (٢:٥)
Believers, do not violate the symbols of God,
or the sacred months, or the animals of Hadi or [specifically those among
them] who are marked with collars of devotion or those who have set out for
this House to seek God’s grace and pleasure … And if some people have
stopped you from coming to the Sacred House, your animosity against them
should not incite you so much that you cross the limits of the Almighty.
[No, you must abide by these limits] and help one another in what is
virtuous and pious and not in what is wicked and sinful. Have fear of God
because God is stern in retribution. (5:2)
جَعَلَ اللّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا
لِّلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلاَئِدَ ذَلِكَ
لِتَعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ
وَأَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ اعْلَمُواْ أَنَّ اللّهَ شَدِيدُ
الْعِقَابِ وَأَنَّ اللّهَ غَفُورٌ رَّحِيمٌ (٥:
٩٧-٩٨)
God has made the Ka‘bah, the Sacred House, a
centre for the people and the sacred months, and the sacrificial animals and
[especially those among] the animals which [as symbols] are adorned with
collars devoted [to Allah]. This is because you may know God has knowledge
of all that the heavens and the earth. Beware that God is stern in
retribution, and that God is Forgiving and Merciful. (5:97-98)
The third issue is that the prohibition of
hunting while a pilgrim is wearing the Ihram is only for animals of the
land. Hunting sea animals or eating sea animal which have been hunted by
others is allowed. This lenience is because if provisions become scarce in
land travel they can be obtained by one way or another but in sea travel
there is no option but to hunt animals. However, this permission does not
mean that people wrongfully benefit from it. The prey hunted on land is
prohibited in all circumstances. So if a person deliberately commits such a
sin then he must atone for it.
There are three ways for this atonement:
A similar household quadruped animal to that
which has been hunted should be sent to the Baytullah for sacrifice.
If this is not possible then the price of
such an animal should be calculated and the amount spent to feed the poor.
If even this is not possible then a person
should fast; the number of these fasts should be equivalent to the number of
poor a person has become liable to feed.
As far as the decision is concerned regarding
the type of animal to be sacrificed in return, or if this is not possible
then the determination of the price of such an animal or the number of poor
which should be fed or the number of fasts which should be kept, it shall be
made by two trustworthy Muslims so that no chance remains for the sinner to
succumb to a wrong judgement:
يَا أَيُّهَا الَّذِينَ آمَنُواْ لَيَبْلُوَنَّكُمُ اللّهُ
بِشَيْءٍ مِّنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ
اللّهُ مَن يَخَافُهُ بِالْغَيْبِ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ
عَذَابٌ أَلِيمٌ يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ
وَأَنتُمْ حُرُمٌ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاء مِّثْلُ مَا
قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ
الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدْلُ ذَلِكَ صِيَامًا
لِّيَذُوقَ وَبَالَ أَمْرِهِ عَفَا اللّهُ عَمَّا سَلَف وَمَنْ عَادَ
فَيَنتَقِمُ اللّهُ مِنْهُ وَاللّهُ عَزِيزٌ ذُو انْتِقَامٍ أُحِلَّ لَكُمْ
صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَّكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ
عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا وَاتَّقُواْ اللّهَ الَّذِيَ
إِلَيْهِ تُحْشَرُونَ (٥:
٩٤-٩٦)
Believers, God will definitely try you
through the prey which you can catch with your hands or with your spears in
order to see who fear Him without observing Him. Then he who transgresses
even after this warning shall be sternly punished. Believers! do not hunt
while wearing the Ihram and anyone of you who deliberately does so, then he
should sacrifice a similar animal in return to the one he had killed. This
decision shall be made by two just men among you and this offering shall be
sent to the Baytullah or he shall, in expiation, either feed the poor or
fast a similar number so that he may taste the evil consequences of his
deed. God has forgiven what has been done in the past but if anyone relapses
into wrongdoing God will avenge Himself on him. [This is the decision of
God] and God is Mighty and Capable of revenge. Lawful for you is the prey
you catch from the sea and the sustenance it provides; a wholesome food, for
you and for the seafarer. But you are forbidden the prey hunted on land as
long as you are wearing the Ihram. Have fear of God, before whom you shall
all be assembled. (5:94-96)
The fourth issue is that if the pilgrims are
not able to reach the Sacred House and are stranded somewhere they can
sacrifice a camel, cow or a goat and after shaving their heads they can take
off their Ihram. This will complete their Hajj and ‘Umrah. On the occasion
of the truce of Hudaybiyyah, this is precisely what the Prophet (sws) did.
However, this much should remain clear that whether the sacrifice is offered
on such compelling occasions or in Makkah or Mina, shaving the head is not
permissible before it. The only exception to this is if a person is sick or
he has some ailment in his head and he is forced to shave his head before
animal sacrifice. The Qur’an has allowed the pilgrims to do so in such
circumstances but they should atone for this in the form of keeping fasts,
or spending in the way of God or sacrificing an animal(s). The amounts of
these acts of atonement are left to their own discretion. It is narrated
that when the Prophet (sws) was asked about these amounts, he replied: ‘it
would suffice if either a person fasts for three days, or feeds six poor
people or sacrifices a goat’.
وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ فَإِنْ
أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ
حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ بِهِ
أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ (١٩٦:٢)
And [if the way to]
Hajj and ‘Umrah [is opened to you, offer them with all their rites] for God
only. But if you are stranded on the way sacrifice whatever offering is
available to you and do not shave your heads until the offerings have
reached their destination. But if any of you is ill or suffers from an
ailment of the head, he must atone for this either by fasting or by spending
in the way of God or by offering a sacrifice. (2:196)
The fifth issue is that if those who have
come from outside want to combine the Hajj with the ‘Umrah in one journey,
they can do so. The way to do this is that they should first take off the
Ihram after offering the ‘Umrah. Then they should again put it on the eighth
of Dhu Al-Hajj and then offer Hajj. This is a mere lenience which the
Almighty has provided the pilgrims to save themselves of the bother of two
journeys. Thus they will atone for benefiting from this lenience. There are
two ways for this:
They should offer the sacrifice of whatever
animal is available to them from a camel, cow or goat.
If this is not possible, then they should
fast for ten days: three during their Hajj stay and seven when they return.
It is evident from the above explanation that
what is pleasing in the sight of God is that one should make separate
journeys for Hajj and ‘Umrah. Thus the Qur’an has clarified that this
lenience is not for those whose houses are near the Sacred Mosque:
فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى
الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَن لَّمْ يَجِدْ فَصِيَامُ
ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ
كَامِلَةٌ ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ
وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ (١٩٦:٢)
Then in peacetime anyone among you who
benefits from the ‘Umrah till the time of Hajj arrives, he should sacrifice
any animal that is available; and if it is not available, he should fast for
three days during the Hajj and seven when he has returned. These are ten
days in all. This [lenience of combining Hajj with ‘Umrah in a single
journey] is only for those whose houses are not located near the Sacred
Mosque. [Follow this directive] and have fear of God and know well that God
is stern in retribution. (2:196)
It should remain clear that those who want to
avail this rebate, they are not required to bring the Hadi animals along
with them; they can buy them from there on the day of sacrifice. The reason
for this is that these animals shall be sacrificed on the 10th of Dhu
Al-Hajj and as is evident from the above discussion they cannot shave their
heads unless this sacrifice takes place; as a natural consequence of this
they would not be able to take off their Ihram. At the occasion of the last
Hajj, the Prophet (sws) faced this very situation. Consequently, he is
reported to have said:
ولو أني استقبلت من أمري ما استدبرت ما أهديت ولولا أن معي
الهدي لأحللت
Had what has now become evident to me become
evident earlier, I would not have brought the Hadi animals along and if I
had not brought them, I would have been able to take off my Ihram. (Bukhari,
No: 2505)
Guidance provided by the Prophet (sws)
The previous discussion covers the directives
of Hajj and ‘Umrah. However, the guidance we receive from the practices of
the Prophet (sws) in this regard is as follows:
Ihram
When putting on the Ihram, the Prophet (sws)
would sprinkle some perfume on himself. A’ishah (rta) narrates that she
sprinkled the perfume of musk on him before he put on the Ihram and also on
the 10th of Dhu Al-Hajj after he took off the Ihram when he departed to
Makkah to offer the Tawaf. She is reported to have said: ‘Even today, I see
the glow [of the powder] of the fragrance where his hair parts’.
While wearing the Ihram, the Prophet (sws)
had scarification done, had his hair set and also washed his head.
He also allowed people to tear their socks from below and use them as shoes
in case they did not have shoes to wear and also allowed them to wear
shalwar or pajamah in case they did not have unstitched cloth.
He did not approve of a person getting
married or a person having someone get married or finalizing a marriage
while wearing the Ihram.
If a person dies in the state of Ihram, the
Prophet (sws) has directed people to bury him in this state and has stopped
people from sprinkling perfume on him or covering his head or face while
burying him. He informed us that Allah will raise such a person on the Day
of Judgement while that person is reciting the Talbiyah.
He similarly explained that no doubt hunting
animals is forbidden in the state of Ihram; however, such a person can eat
the animal which has been killed by someone who is not wearing the Ihram on
the condition that he did not suggest or indicate to him to hunt down the
prey.
He also explained that this prohibition of hunting animals does not relate
to harmful and dangerous animals. Such animals can be killed in the state of
Ihram without any hesitation.
Talbiyah
Regarding the Talbiyah, the Prophet (sws) is
reported to have said: ‘This is a symbol (shi‘ar) of Hajj’
and when a Muslim utters the words: ‘لَبَّيْك لَبَّيْك’,
then the trees and stones to the right and left of him till the end of the
earth also say these words’.
Consequently, he is reported to have said: ‘Gabriel the trustworthy has
directed me that these words should be said loudly’.
It is evident from certain narratives that he
would add words of similar meanings to the Talbiyah. Ibn ‘Umar (rta) reports
that when the Prophet (sws) would go out for Hajj and ‘Umrah he would pray
two Rak‘ats at Dhu Al-Hulayfah, then would get on a camel near the mosque;
when the camel would stop, he would begin the Talbiyah with the following
prayer:
لَبَّيْك اَللّهُمَّ
لَبَّيْك , لَبَّيْك وَ سَعْدَيْك , وَ الْخَيْر فِي
يَدَيْكَ وَ الرَّغْبَاءُ إلَيْكَ وَ العَمَلُ
I am present; O lord I am present; I am
present and receive good fortune from this very presence; the good is only
in Your hand; I am present and inclination is towards You alone and deeds
are for You only.
Likewise, on a similar occasion, the words
which have been reported are: ‘لَبَّيْكَ
اِلَهَ الْحَقَّ لَبَّيْكَ’.
Tawaf
There is only one Tawaf of Hajj which is
called the Tawafi Ifadah; however, the Prophet (sws) has directed the
pilgrims to offer another Tawaf after offering Hajj and ‘Umrah before they
return to their homes. Ibn ‘Abbas narrates that the Prophet (sws) is
reported to have said that before departing the last thing everyone of you
should do is this.
Women, however, who are passing through their menstrual cycles have been
exempted by him from this and have been permitted to depart from Makkah
without offering it.
Before beginning the Tawaf, the Prophet (sws)
did Wudu
and said that the Tawaf is like the prayer but if any one wants to say
something during it he can; however, he should say what is good.
A’ishah (rta) narrates the she was having her
menstrual cycle and the Prophet said: ‘In this state you can offer all the
rites of Hajj except the Tawaf.
Umm Salamah (rta) says: ‘I was ill; when the
Prophet (sws) was told of this, he asked me to offer Tawaf on a conveyance.
Jabir Ibn ‘Abdullah (rta) says that when the
Prophet offered the first Tawaf after reaching Makkah, he ran in the first
three rounds while shaking his shoulders and the four remaining rounds he
walked the way he used to walk.
Then he advanced towards the Maqami Ibrahim and offered two Rak‘ats while
standing behind it; he then came back towards the Hajari Aswad and did the
Istilam and went off towards Safa from the door.
Ibn ‘Abbas (rta) narrates that during this
Tawaf, his right shoulder was uncovered and he had covered his left shoulder
after inserting the [Ihram] cloth through his right armpit.
Some narratives also mention that he did the
Istilam of the Rukn Yamani during the Tawaf.
Similarly, among the blessings of the Tawaf
as recorded in certain narratives is that he who did Tawaf and then also
offered two Rak‘ats, it was as if he emancipated a slave in the way of God.
Sa‘i
The manner in which the Prophet (sws) offered
the Sa‘i was that once he was through with the Tawaf, he went off towards
Safa and climbed right to its top; then he faced the Qiblah and declared the
oneness and sovereignty of Allah and declared:
لا اله الا الله وحده , لا شريك له , له الملك و له الحمد ,
و هو على كل شى قدير , لا اله الا الله وحده , أنجز وعده , نصر عبده , و هزم
الاحزاب وحده
There is no God but Allah; He is alone; no
one is His partner; sovereignty is His and all praise and gratitude also is
His and He has power on everything. There is no God but Allah; He is alone;
He has fulfilled His promise and has helped His servant and alone has
defeated all groups who have rejected [the truth].
He repeated these words three times and in
between, he also invoked the Almighty each time. Then he set off for Marwah
and when his feet touched the slope, he started to run and as soon as he
reached the incline, he reverted to his own gait. At Marwah, he repeated
what he did at Safa and in this manner completed seven rounds.
Waquf at ‘Arafat
The Prophet (sws) set off for ‘Arafat from
Mina after sunrise on the 9th of Dhu Al-Hajj. There a camp had been erected
for him in the valley of Namrah. He resided in this camp till the sun
started to decline (Zuhr time). Then he came to the lower part of the valley
and delivered a sermon to the people. Following this, he offered the Zuhr
and the ‘Asr prayers with one Adhan and two Takbirs. He did not offer the
optional prayer either before or after them. Then near the Jabli Rahmat he
stood while facing the Qiblah invoking and beseeching the Almighty till
sunset.
Anas (rta) reports that on that day people kept reciting the Talbiyah and
also the Takbirs but no objection was raised against these practices.
A’ishah (rta) narrates from the Prophet (sws):
‘On the day of ‘Arafah, the Almighty is near His people; He expresses His
pride about them and does not liberate His servants from Fire anymore than
this day’.
Stay at Muzdalifah
At Muzdalifah also, the Prophet (sww) offered
the Maghrib and ‘Isha prayers with one Adhan and two Takbirs, the way he had
offered the Zuhr and the ‘Asr prayers at ‘Arafat. Then he rested till dawn
and did not offer any optional prayers. However, he offered the Fajr prayer
a little early. He then stood by the Mash‘ar al-Haram kept invoking and
beseeching the Almighty till the day fully dawned. Just before sunrise, he
set off from there and reached Mina while briskly crossing the valley of
Muhassar.
Rami
The Prophet (sws) did Rami at mid morning on
the day of sacrifice and on the other days when the sun started to decline.
For this he faced the Jamrah with the Sacred Mosque on His left and Mina on
his right. Then he hurled seven pebbles and recited the Takbir each time he
threw a pebble. He also did Wuquf (the ceremonial stand) near the first two
Jamrahs and after Rami expressing his gratitude to Him, declaring His
exaltedness and oneness and invoking and beseeching Him for long. However,
he did not stand near the last Jamrah.
At this occasion and on the eighth of Dhu
Al-Hajj also when he came to Makkah from Mina, he shortened all his prayers
as long as he stayed here.
When certain shepherds of the area asked
permission to spend the night with their herds instead of spending it at
Mina, the Prophet (sws) allowed them to do so and said: ‘After hurling
pebbles on the day of sacrifice, you can hurl the pebbles of the two days on
one day’.
Animal Sacrifice
He offered animal sacrifice in the usual way.
However, a question arose that if the animals of Hadi came near death during
the way, then what should be done? It is narrated by Ibn ‘Abbas (rta) that
when a person who had sent sacrificial camels inquired from the Prophet (sws),
he answered: ‘Slaughter them and dip their hooves in blood and place them
near the humps
and then neither you nor your associates should eat their meat’.
Halq
On the occasion of the final Hajj, the
Prophet himself had his head shaved (Halq) and some of the Companions (rta)
also preferred it.
Ibn ‘Umar (rta) narrates that the Prophet (sws) prayed three times for those
who had shaved their heads and once for those who had hair cuts.
This practice of the Prophet (sws) is an
indication that the reward of shaving the head is more than just having a
hair cut.
There are certain other things that have been
reported in certain narratives:
1. A lady raised her child towards the
Prophet (sws) and said: ‘Can he also offer the Hajj?’ The Prophet (sws)
replied: ‘Yes, but the reward of this Hajj shall go to you’.
2. A lady from the tribe of Kath‘am asked: ‘O
Messenger of God! The Hajj is obligatory upon my father but he is so old
that he cannot even sit on an animal of conveyance; can I offer the Hajj for
him’. The Prophet (sws) replied: ‘Yes’.
3. A lady from the tribe of Juhaynah inquired
from the Prophet (sws): ‘My mother had vowed to offer the Hajj; now she has
died; can I offer it for her’. He replied: ‘You should certainly offer it;
would you not have paid back a loan she had borrowed? This is a loan taken
from God; so pay it back and the obligation to pay back the loan to God is
more [than any other]’.
4. Once a person uttered these words before
the Prophet (sws): ‘لَبَّيْك عَنْ شًُبْرُمَه’. The
Prophet (sws) inquired: ‘Who is this Shubrumah’. He said: ‘He is my
brother’. The Prophet (sws) asked: ‘Have you offered your own Hajj’. He
said: ‘No’. The Prophet (sws) then remarked: ‘First do your own Hajj and
then do it on behalf of Shubrumah’.
5. On the occasion of the final Hajj while
the Prophet (sws) was at Mina, he stood to answer questions raised by the
people, someone asked: ‘I did not know [the right sequence] so I have shaved
my head before offering the sacrifice?’ The Prophet (sws) replied: ‘Not to
worry; offer the sacrifice now’. Another person asked: ‘I did not know [the
right sequence] and I have offered the sacrifice before doing the Rami. The
Prophet (sws) remarked: ‘Do the Rami now; not to worry’. In generalو
whenever he was asked about what should be done if a rite had been offered
before or after its appointed time, he said these same words: ‘Not to worry;
do it now’.
6. The Prophet (sws) always warned people
about the sanctity of Madinah that just as Abraham (sws) had classified
Makkah as sacred, he had also classified Madinah. Therefore, no one should
shed blood of any person within the two limits of the city nor should he
hunt animals nor pick up weapons for war nor shake off the leaves of a tree
except if the intention is to feed animals.
The Prophet (sws) is similarly reported to
have said: ‘Any person who was guilty of any religious innovation in the
city of Madinah or offered residence to those who are guilty of this, then
the curse of God, his angels and all mankind be on him’.
7. The Prophet (sws) said that praying in his
mosque at Madinah earns more reward than a thousand prayers offered in other
mosques except the Sacred Mosque at Makkah.
Regarding the space between his house and the sermon pulpit he said that
this is an orchard from among the orchards of Paradise and also said: ‘My
pulpit is right at the place where the fountain will be on the Day of
Judgement’.
(Translated by Shehzad Saleem from Ghamidi’s ‘Qanun i ‘Ibadat’)
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