Declare to the people the Ḥajj. They will come on foot and on every lean camel. They will come from every remote path. Sūrah Ḥajj, verse 27

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2 بسم هللا الرمحن الرحمي و أ ذ ن ف الن اس بل ح ج ي أ ت و ك رج ا ل و ع ل ى ك ض امر ي أ ت ي من ك ف ج ع يق Declare to the people the Ḥajj. They will come on foot and on every lean camel. They will come from every remote path. Sūrah Ḥajj, verse 27 2

3 A Pilgrim s Journey Riḥlatu-ḥājjin 3

4 Contents Introduction Thinking about Ḥajj To-Do tips Explanation of the Talbiyah Umrah: A Journey to the King The 1 st and 2 nd Days of Ḥajj The 3 rd and 4-6 th Days of Ḥajj Conclusion of the Ḥajj Season Acknowledgement

5 Introduction Throughout human history, people have been assembling for various purposes. Commercial, cultural, political, and recreational purpose have drawn thousands if not hundreds of thousands. But nothing compares to the Ḥajj a gathering of millions. It is an assembly of believers bound together for a single reason: to answer the call of the Lord of the Worlds, Declare to the people the Ḥajj. They will come on foot and on every lean camel. They will come from every remote path. [22: 27] The result is an awe-inspiring gathering of faith. The Ḥajj all of its motions and utterances are for the sake of glorifying, exalting and surrendering to Allāh. What is A Pilgrim s Journey? A Pilgrim s Journey was originally a 7-week series produced by Hunafaa Travel with the goal of preparing the psyche of a pilgrim for Ḥajj. This book contains all seven s. Why? Too often, the primary focus of a pilgrim s preparation is on the do s and don ts; not much consideration is given to the deeper, more profound meanings of the pilgrimage. What will I get out of this book? A recognition and appreciation that the Ḥajj rites are more than just statements and actions; they embody powerful ideas and everlasting meanings, which mature and guide the heart and mind of every pilgrim. You will, by Allāh s Grace, begin to admire the wisdom, gentleness and mercy, which Allāh has placed in this epic, marathonlike worship. 5

6 1 Thinking about Ḥajj It is a sign of the Kindness and Mercy of Allāh towards His slaves that He has legislated for them several acts of obedience through which the gates of Paradise are opened, and their sins forgiven, drawing ever closer to Him. Ḥajj to the Ancient House of Allāh is the foremost of these deeds. Thus, Allāh encourages His slaves to observe this act of worship, And (due) to Allāh from the people is the Pilgrimage to the House - for whoever is able to find thereto a way. [3:97] The Messenger of Allāh ṣallallāhu 'alayhi wa sallam said, Whoever performs Ḥajj and does not commit any obscenity nor any evil will go back (free of) sin like the day his mother gave birth to him, and An accepted Ḥajj has no reward except Paradise. [Muslim] Productive planning Just because Ḥajj is many months away it does not mean that one should put off any preparations he has for it until closer to the time. A significant number of people start thinking about Ḥajj two or three months prior and, regrettably, by this time many find it financially unviable and thus lose out. Others, those who are financially able, begin preparing spiritually, mentally and physically for Ḥajj a week or two before flying out. However, those few weeks are barely enough to make the most out of the Ḥajj experience. Allāh said about the Ḥajj, And take provisions, and indeed, the best provision is taqwā (ethical caution). [2:197] Allāh did not simply command us to make the Ḥajj, but He also directed us to plan and make the necessary preparations. Subsequently, the pilgrim should take pleasure in knowing that his preparation is an act of surrender and obedience to the Command of his Lord, The Most High. 6

7 1. Mark key dates. It is important to mark dates of when Ḥajj is forecasted to take place, the duration of the Ḥajj tour, when you plan to leave and return, pre-ḥajj seminars, vaccination dates, etc. This way, preparations are properly scheduled. 2. Start saving. Find out the average cost of a good Ḥajj package and calculate how much of your income is to be put aside each month. Expenses may have to be cut down on if income is not enough, and care is to be taken to not dip into savings. 3. Learn about Ḥajj. Reading how to do the Ḥajj is very important, but if you want to get excited about it then read about its virtues and stories: the story of Ibrāhīm and his family, the K'abah, the farewell Ḥajj. 4. Gather supplies and exercise. Make a list before flying out so that you do not forget anything. A specific list for the days of Ḥajj before leaving for Minā is helpful (i.e. what items to pack in your backpack). There is a lot of walking involved in Ḥajj. Some people recommend walking regularly prior to leaving for Ḥajj to build endurance and stamina. 5. Inform family/friends. Informing family and friends from the onset that you are planning to go on Ḥajj is somewhat like a public pledge. It forces the prospective pilgrim to not give up on his plans. Moreover, this way the family will understand that any big purchases may have to be postponed. Choosing a Ḥajj company As the days of Ḥajj draw closer, prospective pilgrims are contemplating about which Ḥajj company to travel with. Ḥajj stories are very diverse; some are terribly tragic whilst others are outright hilarious. Understand that your Ḥajj experience is very much dependent on the Ḥajj company you choose. For an informed and educated choice, we have put together five key things that a prospective pilgrim should look for in every Ḥajj company. 7

8 1. Recommendations. Endorsement or recommendations reflect whether or not the company did an excellent job, and if their clients were satisfied with the service they were provided. It also mirrors the company s honesty and reliability in delivering what was promised. Ask around to find out what is the best Ḥajj company for you. If friends or family had a good experience then most likely you can expect a similar experience. 2. Experience. Ensure that the Ḥajj company has many years of experience. An experienced group will be better informed of the logistical difficulties in Ḥajj and how to remedy them based on previous years of experience. 3. Team. Experienced and well-trained tour guides are essential for any successful Ḥajj company. Ideally, the larger and more experienced the team is, the better your trip is going to be. Unfortunately, since 2013 the Saudi Government has limited the number of tour guides. The ratio of tour guides to pilgrims is 1:50. Find out if the team members are fluent in English, Arabic or your native tongue. Are there qualified team members that can provide religious guidance? Do they have Saudi partners to ensure a good service? What service do they provide for the disabled? Formulate questions based on your needs as a pilgrim. 4. Package details. Make sure you are aware of the details of the package you are buying. Some things to look out for: Direct flights. Shorter journeys mean less hassle. Transport. Government provided transport is only mandatory when leaving the airport in Saudi Arabia. Beyond that, private transport is allowed. Government transport incurs greater delays than private transport and is usually very chaotic and unorganised. Don t expect too much from government transport. 8

9 Preferably, you want a package that offers private transport. This means that the coaches are for your group only. These coaches maintain a decent standard of comfort and punctuality, and are often air-conditioned. Important: More often than not, delays due to traffic or road blockages are very common and unavoidable for both government and private transport during the Ḥajj season. Hotels. Most people want a hotel in close proximity to both the mosques in Makkah and Madīnah. Find out the rating of the hotel as well as its facilities inside and outside like a/c, shops and restaurants. Ask to see if any meals are included as part of the package. 'Aziziyyah. Prior to the actual Ḥajj days, some packages include a short stay in apartments in a suburb of Makkah called 'Aziziyyah. It is a minute drive to Al-Masjid Al-Ḥarām. Most Ḥajj companies use this time to prepare their pilgrims for the imminent Ḥajj days. Ask the Ḥajj company how your time in Aziziyyah is going to be utilised. Arrangements for the Ḥajj days. Most of the pilgrim s time during these days is spent in Minā. For most UK packages, the Minā accommodation is situated in the European section, which is an hour long walk away from the Jamarāt (stoning site). VIP packages are situated much closer to the Jamarāt. Be sure to know exactly which camp you are in. Find out if meals are provided during these days. What kind of food is it? Are hot and cold drinks available 24 hours a day? You don t want to stress about food for yourself and your family during these days. The food outlets in Minā are not many and the service is poor. Sometimes, a lot of pushing and shouting is necessary just to be heard. Getting food from these outlets is no easy task. 9

10 5. Development and educational programmes Ensure that your Ḥajj company has a strong educational programme. This journey is a turning point in peoples lives. The reward for an accepted Ḥajj is nothing short of Paradise, and forgiveness for all sin. Thus, Ḥajj provides a clean slate with which a Muslim can start over. It is therefore imperative that anyone contemplating performing this Journey of a Lifetime makes the necessary effort to prepare for such an excursion. Ask if the Ḥajj company will prep you before you fly out? If so, how? Do they provide any literature? Will religious guides be accompanying the pilgrims throughout the tour? Are there going to be lectures in Makkah, Madīnah, and throughout the days of Ḥajj? 10

11 2 To-Do Tips The pilgrimage is no easy task; the Messenger of Allāh ṣallallāhu 'alayhi wa sallam described it as the jihād of women. In in order to alleviate some of its difficulties, we have listed a number of to-do items ranging from travel precautions to drawing a will. We make mention of food, transport, essential Ḥajj gear and a whole bunch of other things. Practically preparing for Ḥajj facilitates a better Ḥajj experience. Official documents 1. Photocopy all official documents. Make extra copies of your passport, leaving a copy behind and taking one with you. 2. Leave behind a will. It will focus your heart on the Hereafter. Some go and never return. Education 1. Gain familiarity with Ḥajj. Familiarize yourself with the Ḥajj schedule and rituals. 2. Re-learn the basics of Islām. Those travelling for Ḥajj should ensure that they know how to perform wuḍū', ṣalāh, and also the Funeral Prayer. 3. Learn the history. Read about personalities and events surrounding the Ḥajj rites like Prophet Ibrāhīm and his family. 4. Remain with the People of Knowledge. They can correctly explain the rites. Find a group that organizes daily reminders and provides guidelines on how to perform the Ḥajj rites. Supplications: 5. Learn relevant supplications. There are legislated supplications at particular points in the pilgrimage. 11

12 6. Supplicate from the heart. Do not simply read du'ās (supplications) from a book. 7. Plan ahead the conversation you will be having with your Lord! Be prepared to speak to Him, asking Him to your heart s content. 8. Pray for people. This includes those that are working during the Ḥajj for your safety: police, doctors, cleaners and tour guides. Make du'ā for the Ummah. Ḥajj gear What to Wear: 1. Wear good footwear. Ensure they are comfortable and durable. 2. Keep in mind that you may want to put your slippers in a bag when you go to Al-Masjid Al-Ḥarām. The floor of the Ḥaram is granite and may be hard on sensitive feet. Take something that has some padding to ease the hardness of the floor. What to Carry: 3. Stay light. Keep your baggage to the essentials. 4. Keep a prayer mat with you while in Makkah. It can be very uncomfortable praying on the hard floor. 5. Take sunglasses. 6. Take Vaseline. Stop your upper thighs from getting a rash caused by excessive rubbing due to lengthy and plentiful walking. 7. Have some basic medicines on hand for cuts and bruises. Include multi-vitamins just in case. 8. Women pilgrims, please bring a pair of scissors so that it is easy and quick to cut a snippet of your hair at the end of Ḥajj. Washroom-Related Gear: 9. Take (perfume-free) liquid soap rather than a bar, which becomes difficult to re-package once wet. 10. Have a small bag containing all your toiletries. It especially helps in Minā. 12

13 Physical wellbeing Fitness: 1. Be fit and ready. There will be occasions where transport is not available for long stretches at a time. Get into the habit of walking a few months before you leave. Nutrition: 2. Drink lots of water. 3. Pack healthy snacks because you will likely end up waiting several hours at the airport. 4. Do not waste food. Eat what will keep your back straight and do not over-indulge. Tips for social wellbeing 1. Sympathize with fellow pilgrims. 2. Put their rights before yours. You will not be asked about what the next person did to you, but what you did to/for the next person. 3. Have money available to give to the poor. 4. Try to greet Muslims from other countries; Ḥajj is the largest meeting for the Ummah. 5. When it is time to collect stones at Muzdalifah, try to collect a few extra. You may come across people who require them. The elderly may require assistance in collecting stones Be organized In Al-Masjid Al-Ḥarām: 1. Many people start forming rows for ṣalāh outside the masjid - go further and try to get inside as there will usually be space. Some people like to pray outside because it is easier to get back. 2. Get to the jumu'ah prayer early. Around 10am. 3. There are Zamzam reserves everywhere; no need to fight for the Zamzam straight after ṭawāf. Look around for others. 13

14 In Minā, 'Arafah, and Muzdalifah: 4. Avoid the rush and save your time by scheduling bathroom trips. 5. When you reach Minā and settle down, take a few friends with you out of the tent and become familiarized with the high rise/popular landmarks around and try to reach your tent from those points. 6. Jamrah (pelting stones) after ẓuhr is a good time because it is not as crowded as other times. In group situations: 7. Stick together as a group. Make sure you have a fixed meeting place, which everyone knows in case someone gets lost. 8. Be clean, tidy, and do not litter. This is crucial given the issue of littering and poor hygiene that is faced every single year. 14

15 3 Explanation of the Talbiyah ل ب ي ك الل ه م ل ب ي ك ل ب ي ك ال ش ر يك ل ك ل ب ي ك إ ن ال ح م د و الن ع م ة ل ك و ال م ل ك ال ش ر يك ل ك Just as the takbīr is continually echoed throughout ṣalāh, so too is the talbiyah echoed throughout Ḥajj. It signifies a transfer from one state to another or one rite to the next just as the takbīr in ṣalāh is an indication of change from one of its pillars to another. Subsequently, the sunnah is to repeat the talbiyah (upon entering iḥrām) and then to stop as soon as one begins ṭawāf. Thereafter, the pilgrim resumes the talbiyah until the standing at 'Arafah, at which point he stops. When the standing comes to an end, he continues the talbiyah until arriving at Muzdalifah, where he stops. And like this he continues with the rest of his Ḥajj. The talbiyah is a distinguishing mark of Ḥajj, which is said when moving between rites. Labbayk Allāhumma labbayk This portion is often translated as O Allāh, here I am. Here I am. As is normally the case, much of its meanings and connotations are lost in translation. The word labbayk has many uses and connotes several meanings. They include: 1. A response. Labbayk is said to someone who calls or invites you. For this reason, its meaning can be translated as I answer your call. It is incorrect, linguistically, to respond using this word to someone who did not call you. Therefore, the pilgrim says the talbiyah in answer to the call of Allāh, And proclaim to the people the Ḥajj (pilgrimage); they will come to you on foot and on every lean camel; they will come from every distant pass. [22:27] 15

16 The essence of the talbiyah transcends beyond the call of Ḥajj, O you who have believed, respond to Allāh and to the Messenger when he calls you to that which gives you life. And know that Allāh intervenes between a man and his heart and that to Him you will be gathered. [8:24] 2. Love. Labbayk is only said to someone whom you love or admire. For this reason, its meaning can be translated as I answer your call lovingly. Thus, the believer responds to the call lovingly and with excitement as opposed to burden and dislike. 3. Nearness. Labbayk implies drawing close. This stems from the Arabic construction ilbāb, which is based on the same root letters as the word labbayk. Consequently, the talbiyah denotes an eagerness to ever draw closer to the Lord of the worlds. 4. The word labbayk connotes meanings of sincerity, perseverance and humility. All of these meanings stem from different Arabic constructions based on the same root letters. Thus, this call demands sincerity from the pilgrim and adherence to the commands of Allāh whilst simultaneously acknowledging His majesty and recognising ones shortcomings. 5. The word labbayk is constructed in the dual form. This implies a reiteration or repetition of what has preceded with regards to its meanings. It is like saying, O Allāh! I answer your call, and again I answer it In this case, the dual form connotes love upon love, closeness upon closeness, sincerity upon sincerity etc. Innal-ḥamda wan-n'imata laka wal-mulk This portion is often translated as Verily all praise and bounties are Yours, and all sovereignty. Ḥamd means praise. But what does it mean to praise someone? A person praises someone when he recognises good qualities in that being for which he should be praised. Accordingly, ḥamd is affirmed for Allāh in the same light. The pilgrim praises Allāh, particularly for honouring and being kind to him by calling and inviting him to His House, and facilitating that, despite his shortcomings only so that He may forgive him. 16

17 Additionally, the Arabic word ḥamd is not completely equivalent to the English word praise. Ḥamd connotes love and truthfulness among other qualities. Therefore, if a someone is praised for qualities he does not possess, or a slave praises his master without admiration or believing in the reality of that praise, it is not ḥamd. This is like a commoner praising a tyrant in the hope of ridding himself from his tyranny. There is no love or admiration, just empty words. N'imah means bounty. In this case, it is the recognition that all favours and bounties are from Allāh. It evokes a sense of gratitude. Mulk means dominion. It is an affirmation that to Allāh alone belongs the kingdom, and no true sovereignty belongs to anyone other than Him. It is the recognition that all languages, shapes, colours, all times (eternal and temporal) and all places, etc. belong to Him alone. Mulk does not only incorporate land but it includes everything other than Allāh the entire creation in all its forms and qualities. He is Sovereign over it all. There is no will except that He is over it sovereign. There is no means except that He is over it sovereign it is all from His mulk. Fire is a means by which something is burnt but Allāh is sovereign over it, and that is why the fire which Ibrāhīm was thrown into became a means of coolness and not heat, it became a means of refuge and not pain. His rule is over all beings and characteristics. The words ḥamd, n'imah and mulk are preceded by al which denotes every kind of praise, bounty and dominion. In this phrase, the pilgrim is simultaneously affirming dominion, bounty and praise for Rabb al-'ālamīn. Combination of words and phrases are another manner of exalting Allāh, and differs from mentioning lofty descriptions independently. This phase combines dominion, which includes power and ability; bounty which includes immense goodness, kindness and mercy; and praise which comprises complete magnificence and utmost generosity, all of which lead to admiring and loving Allāh, and appreciating Him. This combination indicates to the flawless majesty that is befitting of Allāh and which He alone deserves. When the pilgrim is mindful of Allāh in such a manner and knows Him to be this way, it fills his heart with good thoughts about Allāh. Thus, he turns to Allāh and does everything that would cause Allāh to love him and this, in fact, is the objective and essence of submission and worship. 17

18 Lā sharīka laka This portion is often translated as You have no partner. There is a subtle point in repeating the testimony that Allāh has no partner. It is said once after answering His call (labbayk), and it is repeated again after saying, innal-hamda wan-n'imata laka wal-mulk. The latter highlights that He has no partner in ḥamd, n'imah, and mulk, whilst the former indicates that He has no partner as it relates to answering the call. This echoes the statement of Jābir, Then he (Prophet) began to say the words of tawḥīd (talbiyah) The Prophet ṣallallāhu alayhi wa sallam said, The best thing I and the other Prophets before me have said is, There is none worthy of worship except Allāh alone, having no partner. To Him belong all dominion and praise, and He is able over all things. [Tirmidhī] The talbiyah is an embodiment of these meanings. 18

19 4 Umrah: A Journey to the King 'Umrah is composed of four rites, namely: iḥrām, ṭawāf, sa'ī between Al-Ṣafā and Al-Marwā, and shaving the head or cutting the hair. These actions are also stipulated in Ḥajj. Allāh described the rites and sites of 'Umrah and Ḥajj as sha'āir, That (is so). And whoever honours the sha'āir (symbols) of Allāh indeed, it is from the piety of hearts. [22:32] The word sha'āir gives the impression that these rites are events and places wherein particular emotions and feelings are evoked. Furthermore, Allāh mandates that these sha'āir be venerated and viewed with significance. This is because the awe-inspiring principles and ideals of Islām are interwoven in the 'ibādah (worship) of 'Umrah and Ḥajj. Iḥrām & Mīqāt Iḥrām is a spiritual state of worship. It is composed of two parts: (1) a specific dress code like the two white garments for men, and (2) a number of restrictions such as applying perfumes, cutting nails and physical intimacy between spouses. The iḥrām can only begin after entering specific locations, which are known as mīqāt. Before the pilgrim enters iḥrām, he changes his clothes and does ghusl (bathing). Then the male pilgrim applies whatever perfume is available, musk or whatever, to his head and beard. It does not matter if traces of that perfume remain after entering iḥrām. Thereafter, the pilgrim puts on the iḥrām garments, faces the qiblah (direction of prayer) and enters the state of iḥrām. He may delay entering iḥrām until he has boarded his means of transportation, and is ready to set off, but he should enter iḥrām before leaving the mīqāt. He then utters the talbiyah of intention. In the case of 'Umrah, he says: Labbayk Allāhumma bil-'umrah (Here I am, O Allāh, for 'Umrah). 19

20 Both the mīqāt and iḥrām serve multiple functions and symbolise many ideas. They prepare the pilgrim physically and mentally to enter the Sacred Kingdom of Allāh and the Ancient House. Some of the affects of iḥrām and mīqāt on the psyche of the pilgrim are: 1. An awareness of the boundaries set by Allāh, The Master and King The mīqāt represent a boundary or border around the Ḥaram area; when it is crossed some actions become obligatory, and others forbidden. The Prophet ṣallallāhu alayhi wa sallam described the boundaries of Allāh as His prohibitions those who dwell close to them are bound to trespass over them like the shepherd who pastures close to the grazing field of another; his cattle will inevitable graze therein. Doubtful and disliked matters lay around the boundaries of Allāh, and whosoever engages in them will eventually fall outside the boundaries into the prohibitions. Many stipulations of iḥrām and mīqāt are presumed insignificant like clipping nails, cutting hair and not covering the head, however the consequence (of violating them) is huge, which is a sacrificial animal. The iḥrām and mīqāt serve to create awe and reverence of the lesser (sinful) actions, and not just the major ones. The emphasis is on the staying away from the border, through it the pilgrim is cautioned about the lesser actions. The Prophet ṣallallāhu alayhi wa sallam said, Beware of lesser sins, (they are) like a people who camped in the bottom of a valley, and one man brought a stick, another man brought a stick, and so on, until they managed to (ignite a fire and) bake their bread. There are lesser sins which, once (they accumulate) and a person is questioned about them, they lead to his doom. [Aḥmad] 20

21 2. Entering the Kingdom of Allāh in submission No pilgrim enters the Sacred Kingdom and House of Allāh except in a state of istislām (surrendering and submitting to His Commands). The mīqāt and iḥrām epitomize this state. The mīqāt, for example, required the pilgrim to spend his wealth, leave the security and comfort of his family and home, give up his eating and living habits and despite its many difficulties he surrendered to Rabb al-ālamīn. And similarly, the iḥrām required the pilgrim to change his appearance and withhold from his urges and again he obeyed in submission to Allāh, The King. The pilgrim thus acknowledges the Authority, Kingship and Majesty of Allāh, and he understands that he is nought but a humbled guest in the Dominion of The King. When pronouncing the talbiyah of intention for 'Umrah and Ḥajj, it is important that he understands it and says it sincerely from his heart. This is because the talbiyah reflects his shahādah about which the Prophet ṣallallāhu alayhi wa sallam said, Whoever says Lā ilāha illallāh sincerely from his heart will enter Paradise. [Muslim] The pilgrim then continues to recite the talbiyah as the Prophet did. Men should raise their voices when saying it and women should recite it in such a manner that only those who are close to them can hear it, unless there is a man beside her who is not one of her maḥram, in which case she should recite it quietly. The muḥrim (person who has entered iḥrām) should recite the talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin. The talbiyah is prescribed in 'Umrah from the moment one enters iḥrām until one engages in the next rite, which in this case is the ṭawāf. When he starts ṭawāf, he stops reciting the talbiyah, and then resumes its chanting after completing the rite. He goes on in this state until he begins the next rite. Like this, he continues. 21

22 Ṭawāf Then he enters Al-Masjid Al-Ḥarām, the scared sanctuary, with his right foot first, saying the invocation for entering the masjid. He then moves in the direction of the Black Stone in order to begin ṭawāf whilst ensuring he is in a state of wuḍū'. He should touch the Black Stone with his right hand and kiss it; if he cannot kiss it then he should touch it with his hand and kiss that hand. If he cannot touch it with his hand then he should face the Black Stone and point to it with his hand and say, Allāhu Akbar, but he should not kiss his hand. Then he moves towards the right, with the K'abah on his left, and when he reaches the Yemeni Corner (Al-Rukn Al-Yamānī, which is the third corner after the Black Stone) he should touch it. If he cannot touch it then he should move on, and not crowd around it. Between the Yemeni Corner and the Black Stone, he says, Rabbanā ātinā fid-dunyā ḥasanah, wa fil-ākhirati-ḥasanah, wa qinnā 'azāban-nār (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire). [Abū Dāwūd] Every time he passes the Black Stone, he faces it and says, Allāhu Akbar. And in the rest of his ṭawāf, he recites whatever he likes of dhikr, du'ā' and Qur'ān, because ṭawāf around the K'abah has been established for the remembrance of Allāh, Verily, ṭawāf around the House, going between Al-Ṣafā and Al-Marwā, and stoning the pillars have only been prescribed in order to establish the Remembrance of Allāh. [Abū Dāwūd] The pilgrim a guest and humble subject of his Host, The King of kings honours and shows appreciation to Him by applauding Him praises and thanks. The Prophet ṣallallāhu alayhi wa sallam was asked, Which of the people who frequent the masjid are best? He replied, Those who make the most dhikr of Allāh. He was asked again, Which of those who attend a funeral are best? He replied, Those who make the most dhikr of Allāh. He was asked again, Which of those who perform jihād are best? He replied, Those who make the most dhikr of Allāh. He was asked again, Which of those who make Ḥajj are best? He replied, Those who make the most dhikr of Allāh. He was asked one last time, Which of those who visit the ill are best? He replied, Those who make the most dhikr of Allāh. Abū Bakr remarked, Those who engage in dhikr have made off with all the good. 22

23 Ibn al-qayyim commented, The best people who do any deed are those who remember and mention Allāh most whilst performing it. Hence, the best of those who fast are those who engage most in the dhikr of Allāh; the best of those who give charity are those who engage most in the dhikr of Allāh; the best who perform Ḥajj are those who engage most in the dhikr of Allāh; and the same applies to other deeds. And thus, the pilgrim witnesses a massive assembly of believers, all wearing one mode of attire, bearing a single appearance, encircling the House of Their King; glorifying, praising, and extolling Him; invoking their Most Generous Master, holding private counsel with Him, beseeching Him, and humbly asking of Him. The best of them is the one who remembers Allāh most. In ṭawāf, men should do two things: 1. Uncover their right shoulders (idtibā') from the beginning of ṭawāf until the end. This is done by placing the middle of the ridā' (upper garment) beneath the right armpit, and the ends of the ridā' over the left shoulder. When the pilgrim completes the ṭawāf, he should return his ridā' back as it was before ṭawāf, because the time for wearing it with one shoulder uncovered is only in ṭawāf. 2. Perform raml in the first three circuits only. Raml means walking quickly with short steps. In the last four circuits, there is no raml, rather the pilgrim should walk normally. The raml institutionalises strength of mind, body and will in the pilgrim. Historically, when the Muslims entered the Ḥaram to perform ṭawāf many of the polytheists attempted to mock them, commenting that they are unable to circumbulate the K'abah because of the long journey and fever of Al-Madīnah. Thus, to exhibit the strength of the believer, the Prophet ṣallallāhu alayhi wa sallam commanded the Companions to perform raml. The Prophet stated elsewhere that strength is in self-control and wrestling with one s anger. He ṣallallāhu alayhi wa sallam also said, The strong believer is better and more beloved to Allāh than the weak believer, and in both there is good. [Muslim] 23

24 Sa'ī The ṭawāf is performed with this spirit. The pilgrim does it with strength, not with weakness. He pushes himself and remains in control. He is bound to find others during ṭawāf stepping on his toes, elbows budging him, and wheelchairs crashing into him annoying and angering him. In those moments, he exhibits strength, restraint and patience, embodying the spirit of the raml. When the pilgrim has completed seven circuits of ṭawāf, he covers his right shoulder and then walks to the Station of Ibrāhīm, and recites the words, Watta-khazū min maqāmi Ibrāhīma muṣallā (And take you (people) the Station of Ibrāhīm as a place of prayer). [2:125] Then he prays two units behind the Station; in the first unit after reciting Al-Fātiḥah, he recites sūrah Al-Kāfirūn, and in the second sūrah Al-Ikhlāṣ. Then when he has finished this prayer, he moves towards the Black Stone to touch it if he is able. It is prescribed at this point to touch it only; if he cannot do that then he should proceed to the sa'ī, and not point to it. He then proceeds to the fountains containing Zamzam water. He drinks it and pours some on his head. The pilgrim beseeches his King at this moment, knowing full well that He will answer because the Messenger of Allāh ṣallallāhu alayhi wa sallam said, The water of Zamzam is for whatever it is drunk for. [Ibn Mājah] Abū Dharr once camped near the K'abah and its coverings for forty days and forty nights with no food or drink other than Zamzam. When asked by the Prophet as to how he nourished himself, he answered, I have had nothing but Zamzam water, and I have gained weight such that I have folds of fat on my stomach. I do not feel any of the tiredness or weakness of hunger. The Prophet responded, Verily, it is blessed; it is food that nourishes, and other narrations include, and a healing for sickness. [Muslim] Then he walks to the mas'ā (place for sa'ī), and when he comes near to al-ṣafā he recites, Verily, Al-Ṣafā and Al-Marwā (two mountains in Makkah) are of the Symbols of Allāh. [2:158] 24

25 This should be recited by the pilgrim who wants to perform sa'ī when he approaches al-ṣafā at the beginning of sa'ī only. It is not encouraged to repeat it every time he approaches al-ṣafā and al- Marwā, as some people do. And then he should say, We start with that with which Allāh started with. Then he climbs al-ṣafā until he sees the K'abah, he then faces it, raises his hands and praises Allāh, and makes du'ā' as he wishes. The Prophet ṣallallāhu alayhi wa sallam would say, There is no deity but Allāh alone, with no partner; His is the Dominion, all praise is due to Him, and He is able to do all things. There is no deity but Allāh alone; he fulfilled His promise, granted victory to His slave, and defeated the confederates alone. [Muslim] The pilgrim says this once and then makes du'ā', then recites it again and makes du'ā', and recites it a third time without du'ā'. He then comes down and moves towards al-marwā When he reaches the green marker, he runs as quickly as he can without disturbing other pilgrims, because it was proven that the Prophet did sa'ī between al-ṣafā and al-marwā and said, The river bed is not crossed except with vigour. [Ibn Mājah] The river bed was the area between the two green markers that stand there now. It was a dried river bed in the time of the Prophet. When he reaches the second green marker, he walks normally until he reaches al-marwā. He climbs up it and turns to face the qiblah, raising his hands, saying what he said at al-ṣafā. Then he comes down from al-marwā and heads for al-ṣafā, walking in the place of walking and running in the place of running. When he reaches al-ṣafā, he does what he did the first time, and the same when he goes back to al-marwā, until he has completed seven circuits; going from al-ṣafā to al-marwā is one circuit, and coming back from al- Marwā to al-ṣafā is another circuit. During his sa'ī, he can say whatever he likes of dhikr, du'ā' and Qur'ān. The sa'ī reflects how Allāh aids and supports his loyal subjects. The pilgrim remembers Hajar, that amazing woman, when she was surrounded by despair from all sides, and when she answered with the firmness of one who expects the best of her Lord and Guardian, with more firmness than a mountain, Allāh will take care of us. He will not neglect us. 25

26 She was given after pain, relief and happiness; after weakness, strength and authority; after anonymity, renown and distinction. Abū Muḥammad said, A verse in the Book of Allāh caused me to stop and reflect for quite some time, and it deserves for me to stop at it, And it is He Who sends down the rain after they have despaired, and spreads wide His Mercy. And He is Al-Waliyy, Al-Ḥamīd (The Guardian, The Praiseworthy). [42:28] So, in my mind, I imagined how the people would panic over their families, livestock, and land due to the severe drought occurring in the midst of the harsh, scorching heat. They hoped in Allāh and turned to Him in supplication until they had no hope left, and were sure that they would perish. Suddenly, the rain surprises them as it falls freely and vastly from the sky into the valleys of the Earth as a sign of the Mercy of Allāh, so that the land would come back to live along with those lives and souls after they had lost all hope! And how beautiful is it that the verse is capped with the Names Al- Waliyy (The Guardian) Al-Ḥamīd (The Praiseworthy), as He is the sole Guardian of His slaves, who is sufficient for them and has Himself taken on their affairs at all times! Because of this, He alone is deserving of praise at all times. Every guardian other than Him forgets, makes mistakes, falls short, or is heedless. As for Al-Waliyy Al-Ḥamīd, my Lord does not forget nor make mistakes. Glory be to Him. He does not become tired nor does He sleep. He is the Living, the Self-Sustaining. Therefore, everyone who takes Him as a guardian will find Him without a doubt the best Guardian and Assister. He spreads His Mercy to His allies all the time and everywhere, even in the most uncomfortable of places and the most pressing of times... And I go back in my memory to the first verse, and I remember how Allāh had spread His Mercy to His slaves living in vast land by sending down rain after they had lost all hope, and how He descended His Mercy upon the youths in the harsh, tiny, dark cave, turning it into a vast space. So I glorify and venerate my Guardian. 26

27 Indeed, this is how Al-Waliyy Al-Ḥamīd deals with His allies, who possess the utmost confidence and best expectations of Him, harbour no negative thoughts of Him, believe in His promises and guarantees, and calm their hearts from panicking such that they are tranquil and trusting in Him. Allāh said, I am as my slave expects Me to be, and I am with him when he remembers Me. If he remembers Me to himself, I make mention of him to Myself. And if he remembers Me in a group, I make mention of him in a group better than it. And if he comes near to Me by a hand span, I come near to him by an arm span. And if he comes near to Me by an arm span, I come near to him by the span of an outstretched arm. If he comes to Me walking, I come to him running. [Bukhārī and Muslim] Reflect on how Merciful and Just our Guardian is, I am as My slave expects Me to be. So, whoever expects something bad from his Guardian or that he will abandon him, he will be stricken with anxiety and abandonment as a punishment from Allāh because of His Justice. And whoever expects the best from his Guardian, and knows that He is the best guardian and helper, and glorifies Him above being like any of the other guardians who abandon their followers and ignore or misguide them each of them is a terrible guardian and helper. Whoever sees Allāh, The Guardian, as above these deficiencies and venerates Him and expects the best from Him and relies on Him as He ought to be relied on, He will in such a case be sufficient for that person. In accordance with how good your expectations of and hope in Allāh are and how truthful your reliance and trust are in Him, Allāh will not waste your hopes in the least, as He does not betray the hopes of those who hope, and does not cause any effort to go to waste. Shaving the head or cutting the hair When the pilgrim has completed seven circuits of sa'ī, he shaves his head if he is a man, or cuts some of his hair. If he decides to shave his head then he shaves his entire head, and if he decides to cut his hair then he cuts from all over his head. Shaving is better than cutting because the Prophet ṣallallāhu alayhi wa sallam supplicated three times for those who shaved their heads and once for those who cut their hair. [Muslim] Women should cut the length of a fingertip from their hair ends. 27

28 Shaving the head historically demonstrated humility and meekness. This is especially true for pre-islamic Arab culture. Hence, when the Arabs sought to humiliate their prisoners before freeing them, they would shave their heads. Shaving the head is an act of humility and submission, which is why it is one of the acts that complete Ḥajj and 'Umrah, for it means putting one s forelock in the Hand of its Master and King, in submission to His Authority and Greatness, and humbling oneself before His Glory. It is one of the most eloquent forms of submission similar to the sajdah (prostration). This is why shaving has a greater virtue than shortening. The Prophet ṣallallāhu alayhi wa sallam said, O Allāh! Forgive those who shave their heads. The people asked, O Messenger of Allāh, what about those who shorten their hair? He said, O Allāh! Forgive those who shave their heads. They said, O Messenger of Allāh, what about those who shorten their hair? He said, O Allāh! Forgive those who shave their heads. They said, O Messenger of Allāh, what about those who shorten their hair? He said, And those who shorten their hair. [Bukhārī] The 'Umrah is now complete. So, 'Umrah consists of iḥrām, ṭawāf, sa'ī and shaving the head or cutting the hair. By Allāh, the 'Umrah is replete with tremendous, deeply moving lessons and benefits. We have only mentioned a few. The 'Umrah gathers His Attributes of Authority and Power, Dominion and Majesty the pilgrim s heart is filled with awe of Al-Wāḥid Al-Qahhār. It is indeed a journey to The One True King to whom belongs the kingdom of the heavens and the earth, and in Whose dominion is the human heart which is a kingdom unto itself. 28

29 5 The 1 st and 2 nd Days of Ḥajj 8 th Dhul Ḥijjah Yawm-ut-Tarwiyah The first day of Ḥajj is the 8 th day of Dhul-Ḥijjah, known in Arabic as Yawm-ut-Tarwiyah (the day of fetching water and quenching thirst). It is known as Yawm-ut-Tarwiyah because in the past there was no source of water on the actual plains of 'Arafah and Minā. The plains for the most part are wide, open valleys, dry and barren. Because of the scarcity of water in the area, the pilgrims were instructed to prepare for the long days ahead by feeding and supplying their animals and riding beasts with sufficient water. The pilgrims would also fetch water for themselves and fill their water skin bags. It is for this reason the day was given the name Yawm-ut-Tarwiyah (the day of fetching water and quenching thirst). Yawm-ut-Tarwiyah is a preparation for the days to follow and in particular the 9 th day the anticipated day on which The King of the worlds descends. The pilgrim looks forward to and hopes for that meeting. He is eager to meet Allāh and is rewarded with the like. The Prophet ṣallallāhu alayhi wa sallam said, Whoever loves to meet Allāh, Allāh will love to meet him, and whoever dislikes to meet Allāh, Allāh will dislike to meet him. [Bukhārī] What do the pilgrims do on the 1 st day of Ḥajj? 1. Regardless of their location, whether they are in a hotel, in Minā or at Makkah, the ḥujjāj (pilgrims) prepare themselves to enter the state of iḥrām: clipping their fingernails, trimming their moustaches, shaving the underarms and pubic areas and taking a thorough shower. Men put on perfume and wear the two white garments. As for women then they wear their regular clothes. 29

30 2. Once they are ready to travel to Minā, they pronounce the words of iḥrām, Labbayk Allāhumma Ḥajj, which epitomizes the purpose of this journey, Here I am O Allāh, for the Ḥajj. 3. In Minā, the pilgrims generally remain there for the entire day and night until after Fajr the next day. 9 th Dhul Ḥijjah Yawmul-'Arafah The second day of Ḥajj is the 9 th day of Dhul Ḥijjah, known in Arabic as Yawm-ul-'Arafah (the day of 'Arafah). There are different explanations as to why that day was called 'Arafah or 'Arafāt. Three are as follows: 1. The root letters of 'Arafah linguistically mean to be acquainted with, to know. It is said that 'Arafah was the place where Adam and Eve reunited when they were sent down to reside on earth. They came down on two different spots but eventually were able to meet and recognize each other on this plain. 2. Since pilgrims spend most of that day on the same plain, some become acquainted with others. So it is a place of ta'āruf (getting to know one another), and because of the great number of people making ta'āruf, the word 'Arafāt was coined. 3. It is the place where pilgrims acquaint themselves with their King and Master. They raise their hands beseeching Him, asking for their needs and wants. They empty their hearts to Him, speaking of every fear and regret, seeking His forgiveness and counsel, asking for His grace and favour. The Day of 'Arafah is certainly a tremendous day; a blessed day chosen by Allāh; an immense gathering of goodness, īmān, and taqwā. A day wherein the King draws close to His faithful subjects; He speaks of them with happiness and satisfaction, rather He boasts of them. A day when many tears are shed and prayers pour forth in succession, one after the next; an abundance of mercy descends, and mistakes and errors are pardoned. It is a grand occasion of worship and obedience, of joy and happiness for both the King and His honoured slaves and visitors. It is a day of hope, devotion, and humility. It is a lofty, blessed day, and the sun has not risen on a day better than it. Its special, noble, distinguishing qualities are too numerous to count. 30

31 On this promising and sacred day, Allāh frees many from the Hellfire, purifying them and breaking the shackles that once bound them, and then generously gives His believing slaves from His kingdom, and speaks proudly of them to an audience who have especially gathered to witness their every statement and action, the angels, There is no day on which Allāh frees more servants from the Fire than the Day of 'Arafah. He indeed draws near and He then speaks of them proudly in the assembly of the angels saying, What do they seek? [Muslim] Ibn 'Abd Al-Barr commented, This shows that they have been forgiven, since He does not boast about sinful people except after they repent and are forgiven. The Prophet ṣallallāhu alayhi wa sallam said, Allāh descends to the lowest sky and speaks proudly, boasting to His angels about the pilgrims at 'Arafah saying, Just look at my servants! They have come to Me with dishevelled hair and covered in dust. [Aḥmad] As for the standing at 'Arafah, Allāh descends to the lowest sky and boasts of the people at 'Arafah to the angels saying, Here are My slaves! They have come to Me with dishevelled hair and covered with dust, from every distant pass. They seek My Mercy and fear My Punishment, although they have not seen Me. And what would be their state if they had seen Me! (Even) if you have sins like the number of grains of sand, the number of days of the worldly life or the number of drops of rain, Allāh will nevertheless forgive them for you. [Muṣannaf 'Abd Al-Razzāq] 'Abdullāh ibn al-mubārak said, I went to Sufyān ath-thawrī on the afternoon of the day of 'Arafah and found him down on his two knees with his eyes shedding tears, and I began to cry. He turned to me and asked, What is the matter? I said, Who is the worst in this gathering? He replied, A man who thinks that Allāh will not forgive him. Thus, it is imperative for the pilgrim to remain eager of profiting on this hallowed day; to be humble, submissive, and remorseful before his King, hoping for His mercy, generosity and forgiveness, fearing His wrath and punishment; repentant to Him from all sins which his hands earned him or his feet may have led him to; not wasting his time on this auspicious occasion by wandering here and there or talking about random things. Instead, he should devote himself to his King and Guardian; remembering and mentioning Him much; earnestly and humbly entreating Him and seeking His forgiveness. 31

32 The Prophet ṣallallāhu alayhi wa sallam said, The best supplication is the one made on the day of 'Arafah, and the best thing I and the other Prophets before me have said is, There is none worthy of worship except Allāh alone, having no partner. To Him belong all dominion and praise, and He is over all things Omnipotent. [Tirmidhī] Thus, the day of 'Arafah is one of du'ā, and the best dhikr is lā ilāha illallāh. He ṣallallāhu alayhi wa sallam would make plentiful mention of the best dhikr on the most virtuous of days, since the day of 'Arafah is the best of days and lā ilāha illallāh is the best dhikr, and repeating it often on that day is most pleasing and proper. What do the pilgrims do on the 2 nd day of Ḥajj? 1. On that day, most pilgrims will be in Minā. They pray Fajr in their camps at Minā. After sunrise, they start their final preparation for the journey ahead. 2. As they all head to 'Arafah, they chant the talbiyah continuously. 3. Once the pilgrims reach 'Arafah, they take their places in their pre-assigned camps and wait until the call for the prayer is announced. 4. When the time for prayer approaches, the imām, who delivers the sermon, stands to remind the congregation and those in the surrounding areas with what is known as the sermon of 'Arafah. The call for the prayer is then announced, the imām then leads his congregation in the Ẓuhr and 'Aṣr prayers, combined and shortened, each performed in units of two with one adhān and two iqāmahs. The sermon broadcasts live on many national and international media outlets. One mistake some pilgrims fall into is that they follow the imām/khaṭīb in ṣalāh even if they are in their own camps, miles away from where the prayer is being held. Instead, every camp should have their own congregational prayer but without the need for an extra khuṭbah (sermon). 32

33 5. Once the prayer is complete, the pilgrims spend the rest of the day in active devotion, performing many acts of worship. The pilgrims are obliged to stay within the boundaries of 'Arafah until pass sunset. Anyone who violates this, risks invalidating his entire Ḥajj. After 'Aṣr, the plains of 'Arafah transform into a completely different sight. Hundreds of thousands of people are now realizing the imminence of the end of this blessed day, and engage in a passionate and vigorous du'ā. People will be standing and sitting everywhere, on the side of the road, on different hilltops, and on the top of their cars and buses, raising their hands and voices with du'ā, and shedding tears and voicing their worries in a hope that they will be forgiven all their sins. 6. Once the day comes to an end and right after sunset, the pilgrims head back towards Minā. On their way to Minā, they will stop for the night at the plains of Muzdalifah. They pray Maghrib and 'Eshā, where Maghrib is offered in the full three units whilst 'Eshā is shortened into two. It is the sunnah of the Prophet, and therefore for the pilgrims, to spend the entire night in Muzdalifah, resting. Subsequently, the best act of worship at Muzdalifah is to rest and sleep. It is permissible for people of legitimate excuses to leave the plains of Muzdalifah after half of the night has passed, in order to avoid being caught in the crowd and the heavy traffic. Elderly men and women, the sick and disabled, and those who work to serve the pilgrims are permitted to leave early and continue with the rituals of Ḥajj before the great crowd arrives. 33

34 6 The 3 rd and 4-6 th Days of Ḥajj 10 th Dhul Ḥijjah Yawmun-Naḥr The third day of Ḥajj is the 10 th day, known in Arabic as Yawmun-Naḥr (the day of sacrifice). There are two opinions on the origin of this name: 1. The first refers to incident wherein Allāh commanded Ibrāhīm to sacrifice his son Ismā'īl. This act itself is called naḥr (slaughter or sacrifice). Some scholars reported this incident to have happened on this day of the year. 2. The second refers to the actual practice of sacrificing animals on the day of 'Eid. Because the sacrifice takes place on a massive scale, this day was named accordingly. This day the day of 'Eid al-aḍḥā is the most blessed and virtuous day in the entire year. The Messenger of Allāh ṣallallāhu alayhi wa sallam said, The best day with Allāh is Yawmun-Naḥr, and then Yawmul-Qarr (the 11 th day; the day that follows, when the pilgrims reside in the camps of Minā for worship). [Aḥmad] Allāh made 'Arafah (9 th day) an introduction to the Day of Naḥr. On the Day of 'Arafah, pilgrims stand humbly, earnestly beseeching Allāh for His Expansive and Far-Reaching Forgiveness, and to accept their repentance, seeking His Eternal Satisfaction. And thus, the obligatory ṭawāf that pilgrims ideally perform on the 10 th day is called ṭawāfuzziyārah (the visiting circumbulation); after having their sins forgiven on the Day of 'Arafah, Allāh grants them permission rather demands from them to visit His House on the Day of Naḥr. The Day of 'Arafah can be likened to a purification process, a preparation for the Day of Naḥr. 34

35 What do the pilgrims do on the 10 th day of Ḥajj? In the early hours of Yawmun-Naḥr, after Fajr, most pilgrims will begin their day at the plains of Muzdalifah. Once they complete the morning prayer, they remain in the site/plains of Muzdalifah until close to sunrise. They then march to Minā. On this day, the pilgrims are obliged to perform four specific rites of Ḥajj; these four do not have to be performed in any specific order: 1. To stone the major jamarah ('aqabah) with seven stones. 2. To offer a sacrificial animal whether by hand which is the most preferable method or by proxy. This rite is an obligation on those who perform the Ḥajj in the form of tamattu' or qīrān in which the pilgrims perform both 'Umrah and Ḥajj, joined or separate. Anyone who performs Ḥajj as a single ritual without 'Umrah is not required to offer this sacrifice. 3. To shave the head or shorten the hair for men, and to clip a bit of the hair for women. 4. To perform ṭawāf and sa'ī. This ṭawāf is known as ṭawāf-ifāḍah or ṭawāfuz-ziyaarah. It is compulsory. The pilgrim remains in a full state of iḥrām until these rites are fulfilled. He is in a partial state of iḥrām as long as the ṭawāf remains incomplete. Once the ṭawāf is complete, the pilgrim is permitted to leave the state of iḥrām. The pilgrims then return to Minā to spend the night (or most of the night) in their camps th Dhul Ḥijjah Ayyāmut-Tashrīq These are the final days of Ḥajj. They are called Ayyāmut-Tashrīq (the days of Tashrīq). Perhaps the strongest opinion on their name is because in the past the pilgrims used to slice the meat they acquired from their sacrificial animals, season it with salt and then let it dry in the sun. The dehydration of the meat allowed pilgrims to preserve it from spoiling whilst on their long journeys back. This was prior to the invention of refrigeration. This process is called Tashrīq, and it linguistically has a connection to sunrise or sunshine. The process entails the exposure of the meat to the sun for a long time. 35

36 The days of Tashrīq are considered days of celebration and worship. It is recommended to enjoy these days by feasting. The Messenger of Allāh ṣallallāhu alayhi wa sallam said, The days of Tashrīq are days of eating and drinking. [Muslim] What do the pilgrims do on these last few days? 1. The pilgrims are required to spend most of the night, preferably the entire night and day, in Minā. 2. During these days, the pilgrims recite the takbīr until the end of the Ḥajj season. Since these are the last days of a blessed season, and as pilgrims complete the rituals of Ḥajj, it is recommended for pilgrims and others to end this season with the remembrance of Allāh. In fact, this is a common tradition legislated after the completion of acts of worship, And when you have completed the prayer, remember Allāh standing, sitting, or (lying) on your sides, [4: 103] and And when the prayer has concluded, disperse within the land and seek from the bounty of Allāh, and remember Allāh often that you may succeed, [62: 10] and And when you have completed your rites, remember Allāh like your (previous) remembrance of your fathers or with much greater remembrance. [2: 200] 3. The most important practice in these days is the throwing of stones at the jamarāt site. The timing of this rite is critical. The standard opinion is that it should be performed after the time of zawāl or when the time of Ẓuhr is already in until right before sunset. After completing the throwing of stones at each station, the pilgrims stand on the side, away from the traffic, facing Makkah and raise their hands with du'ā and praise, and then move on to the next station. There is no du'ā at the last station (major). Thereafter, they return to Minā. 36

37 4. The fifth day of Ḥajj is the 12 th of Dhul Ḥijjah. Any pilgrim who desires to hasten and leave early can end his Ḥajj after performing the throwing of stones on that day. However, the pilgrim must leave Minā before sunset. If he remains in the vicinity beyond sunset then he is required to stay there for the extra night, the 13 th, which is the last and final day of Ayyāmut- Tashrīq. 5. Once the pilgrims have completed all the essentials of Ḥajj, making sure nothing of their obligations are left without being fulfilled or compensated for, they prepare themselves for their departure to Makkah, for the finale rite. The sunnah of the Messenger of Allāh ṣallallāhu alayhi wa sallam is to perform ṭawāful-widā' (farewell ṭawāf) right before leaving Makkah. It is considered obligatory for those who are able. You will find, as the Ḥajj season draws to a close, many pilgrims depart Makkah with a mixture of sadness and happiness. Nevertheless, they all leave with hope that their Ḥajj was mabrūr or faultless, and that Allāh has accepted their offerings during these days of great sacrifice. They all leave with hope that this experience was a true redemption from sin and emancipation from the painful snares of both worlds. 37

38 7 Conclusion of the Ḥajj Season On the last day of Ḥajj, Minā the tent city which came to life during the days of Ḥajj is now suddenly dormant again a signal to the conclusion of the Ḥajj season. The pilgrims, who stayed two days in Minā or chose to stay the extra day, are obliged to continue the same rites of Ayyāmut-Tashrīq. They are required to throw stones at the three posts of jamarāt, seven pebbles each, before they leave Minā. As the pilgrims prepare to depart the tent city, they begin to collect their belongings, fold away their mats and tents and head towards their hotels in Makkah. The sight of an empty Minā is saddening, especially after experiencing the most grand of days, undertaking the most excellent of actions at the most virtuous of sites. Their host was The King of kings, and a heavenly audience of Angels. Now all of that is about to draw to a close. During their final stay in Makkah, the pilgrims make sure nothing of their obligations is left without being fulfilled or compensated for. So, if there was any violation committed during their iḥrām or stay in Minā, they make sure to amend it in the proper manner. In some cases, the pilgrims are required to pay expiation for some of these shortcomings. The expiation can be paid in the form of fasting, feeding the poor or offering a sacrificial animal. Before leaving, the pilgrims seek permission from their King and Master. They entered the Sacred Kingdom in a state of istislām (surrendering and submitting to His Commands) and remained there in a state of istislām. It is therefore only befitting that they exit the Kingdom in a state of istislām i.e. the farewell ṭawāf. 38

39 Before departure, the able-bodied pilgrim is obliged to perform al- ṭawāf al-widā' (farewell ṭawāf). In case of a woman whose menstruating period had already started, according to the majority of Muslim jurists she is not obliged to perform that ṭawāf nor is she obliged to have someone do it on her behalf. The best scenario for the pilgrims is to take care of their last minute shopping before they do their ṭawāf, for it is better and more befitting to keep the last moments in this Sacred Kingdom around the K'abah instead of the market place. In this final ṭawāf, as the pilgrims encircle the House of their King glorifying, praising, and extolling Him they invoke their Generous and Caring Lord; thank Him for His Hospitality and show appreciation for being given the opportunity to mention and worship Him standing, sitting, lying down, walking and running; seeking forgiveness for their shortcomings therein, and asking for His Acceptance. The pilgrims then depart with hope that their Ḥajj was mabrūr (faultless and accepted), and that Allāh has accepted their offerings during these epic days. They leave, hoping that their last few days was a true redemption from sin and an admittance to Jannah as the Prophet ṣallallāhu alayhi wa sallam promised, Whoever comes to this House and does not utter any obscene speech or do any evil deed, will go back as the day his mother gave birth to him, and For an accepted Ḥajj, there is no reward except Paradise. [Bukhārī and Muslim] 39

40 Acknowledgement - Preparing for Hajj by Abu Productive - A Few Things Every Prospective Hajji Should Know by Hajja Saira - How to choose a Hajj company by Al-Hidayah Tips for a Productive Hajj by Productive Muslim Community - Description of Umrah by Muhammad S. al-munajjid - Beneficial Creedal Lessons from The Hajj by Abd Al-Razzaaq al- Badr - The Days of Hajj series by Yaser Birjas 40

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