what if?

[Nur]

FB

 

You ask: So, do I take it form you response nur that if one commits such felonies that he will not be pardoned as he preforms the haj carrying those intentions?

 

 

Answer:

 

Allah SWT says: Tawbah, Forgiveness is for those who commit as sin " bi jahaalatin" on impulse ( Not premeditated), and then repent immediately ( Can qareeb)"

 

Walaal, what really needs forgiveness here is not the carnal sin, rather, the thought of first committing the crime , then going to hajj for forgiveness, the magnitute of this latter sin is dwarfing the first as it insults Allah by making his law a joke.

 

Nur

[N.O.R.F]

FB

 

hajj is not a simple way of obtaining forgiveness as one will never know if he is forgiven or not. That you will only find out at the end.

 

However, with everything there comes intentions. Going to perform Hajj requires a number of things including not going back to any sinning (intentional sins). If you are going to Hajj i would advise to read up on it as you do not have much time. Between now and then you should give up all sins (if you think you have any), read the Quran, prepare your Duas (learn the Prophets Duas if possible), prepare yourself mentally & physically etc

 

At the end of the day your record is with Allah 'al rahmaan' alone, and it he who you need to concentrate your efforts on. Remember, your intentions should be sincere for a chance of acceptance.

 

May allah accept your Duas and repentence.

 

The Hajj season is upon us, anyone else going? My family are going, i was hoping to go this year but due to circumstances i cant.

[allan]

Ok, so, my next question would naturally be; what should I be look at in terms of preparations? Northerner, when you say "mentally prepare" what exactly do you mean?...

[N.O.R.F]

FB, do you know how to perform Umrah the 'right' way? Do you know why umrah was performed? Do you know why Hajj was ordained? Do you know the different part of the Kaba? The diff parts of the Mosque? The Virtues of Praying at Masjid Nabawi in Madina etc

 

I will post something for you to read later IA

[N.O.R.F]

Fb, i just received an email on Hajj and the intentions one should have. Have a good read,,,,,,,

 

While performing each rite of Hajj, keep in your mind the spirit of the rite ..

 

Intention of Hajj

11/4/2006 - Religious - Article Ref: IC0610-3148

Number of comments: 4

By: Ayub A. Hamid

IslamiCity* -

 

 

The significance of Hajj as a pillar of Islam is quite evident from the reward this act of worship brings to its performer. As has been reported from the Messenger of Allah , the person performing the Hajj is forgiven and purified as if he/she is a newborn baby. Although its importance and formalities are generally known and talked about, its essence, spirit, and impact on a performer's behavior and personality are not generally understood or remembered.

 

The point we should ponder over is why Allah and His Messenger granted Hajj so much importance. What is the most significant aspect of this worship? Is it performance of certain rites and rituals, the special dress worn, and visitation of certain places that make it the most rewarding act of worship? Or, like other acts or worship in Islam, is it the changes that Hajj makes in the performer's personality, attitude, and outlook that are the essence of Hajj?

 

The other point to reflect upon is what is so special about the Hajj that it is expected to produce some significant changes in the personality, attitude, and outlook of a person? Is there anything magical in the rites and rituals of the Hajj that produces the changes, or is it the constant conscious effort on the part of the performer to inculcate in himself/herself the spirit of those rites and rituals which brings about the desired changes? The reality is that unless a person performs every step of the Hajj immersed in and imbued with the spirit that each action represents, he/she will not fully realize the promised benefits of Hajj.

 

This process of consciously soaking in the spirit of Hajj starts with the intention. As soon as you make an intention to perform Hajj, you should start reflecting on the lifestyle of Ibrahim, Isma'il, and Hajar. Allah has presented them as a model Muslim family. Hajj is, in fact, an intensive training in full, holistic, wholehearted, willing, and enthusiastic obedience and submission to Allah. This training is provided by making the believer simulate acts of love, dedication, and obedience performed by Ibrahim and his family. Hajj, in reality, is walking in the footsteps of that family, simulating the extraordinary acts of devotion they performed for the love of Allah. This provides a Muslim proper perspective as to how devoted and submissive to Allah a Muslim should be. So as soon as you decide to perform Hajj, you should start reviewing your lifestyle vis-a-vis the life style of Ibrahim and his family and see if you submit to Allah without reservation or hesitation as they did. Are you willing to sacrifice your most precious and cherished possessions, habits, preferences, and desires for the sake of Allah as Ibrahim did? Can you obey Allah without asking questions or without understanding why Allah wants us to do certain things? Can you jump into dangers and difficulties willingly and enthusiastically for the sake of Islam as Ibrahim did? Is pleasure of Allah and supremacy of Islam the most important goals in your life? Do the commands of Allah, the needs of the Ummah, and the call of Islam take precedence in your life over all your interests, needs, and aspirations? If the answer to any of these questions is not a resounding yes, you should start identifying where you need improvement and how you are going to get there.

 

When you start for Hajj from your home, think of it as the beginning of a transformation process and not just a trip to sacred places. Start with a sincere repentance with a firm intention to change yourself to the desired level of commitment to Islam. Form specific mental images about how your attitude, personality, and outlook will be changing from your current state towards the Ibrahimic style and level as you proceed from home towards Al-Haram (Makkah). As you move through various stages in your journey, see your paradigm shifting with each step. When you remove your clothes and take a shower to put ihram on, visualize ridding yourself of all the old habits and behavior patterns that are not the best from the Islamic point of view and cleansing yourself from intentions and attitudes that are un-Islamic in nature and practice. When you put your ihram on, think of a new birth and a new beginning, start of a new life more like that of Ibrahim and Isma'il.

 

While performing each rite of Hajj, keep in your mind the spirit of the rite and the act of Ibrahim that it simulates and feel the transformation of your attitude and personality accordingly. For example, when you arrive in Makkah and cool your eyes with the sight of the Holy Ka'bah and pray to Allah to increase its status and its sanctity, remember the purpose for which it was built. Remind yourself of how it was going to be the center of the Islamic movement to bring the whole of humanity to the worship of Allah. Dedicate yourself to that cause as Ibrahim and his family did.

 

When performing Tawaf (circumambulation), feel the passionate, ardent love of Allah making you go round in humility in front of His greatness, also thinking at the same time that all your life in this world will be Allah-centered, revolving around Him, His love and His pleasure. When running between Safa and Marwah, see yourself running and striving throughout your life for the religion of Allah to establish it as the supreme, dominant way of life, while hoping that Allah accepts your efforts and rewards you with the success of the Islamic mission in this world and with His pleasure in the Hereafter, while at the same time being concerned that you may not be doing enough to achieve your goals or to earn Allah's pleasure and mercy.

 

Standing in Arafat, you should feel the majestic presence of Allah in Whose audience you are standing as a humble slave. Preserve that feeling of Allah's presence in your consciousness throughout your remaining life. Your sacrifice should indicate your readiness, willingness, and enthusiasm to sacrifice your most cherished possessions for the sake of Allah. And throwing pebbles (rami) at Jamarat (satan's pillar of temptation) should signify that whatever little means you have, you are going to devote all you have in opposing and rejecting all the un-Islamic theories and sins and secular lifestyle that the devils of the world try to preach among Muslims or impose on them.

 

It is this kind of Hajj that makes you pure and sin-free as if you are a newborn baby. If Hajj is not performed with that kind of spirit, its intended benefits will not be realized. An example from our predecessors will illustrate this point.

 

A person who had just come back from Hajj came to visit Al-Junaid Al-Baghdaadi. After Junaid asked him where he was coming from, the following dialogue occurred between them:

 

Hajji: I have just come back from Hajj to the House of Allah.

 

Al-Junaid: Have you been to Hajj?

 

Hajji: Yes, I have just performed it.

 

Al-Junaid: When you proceeded from your home with the intention of Hajj, did you repent from all your sins?

 

Hajji: I did not think about it.

 

Al-Junaid: In that case, you did not even depart for Hajj. What about your journey, rest breaks, and stopovers? When covering distances, did you move mentally and spiritually closer to Allah, and at stopovers, did you feel dwelling in His remembrance?

 

Hajji: It did not occur to me.

 

Al-Junaid: You have not, then, really traveled to the House of Allah. How about putting on the ihram and replacing your usual clothes? When doing that act, did you abandon your undesirable habits and attitudes that had been part of your daily routines?

 

Hajji: It did not cross my mind.

 

Al-Junaid: Alas! You did not even put on ihram. But did you experience the presence of Allah while you were standing in 'Arafat?

 

Hajji: What do you mean?

 

Al-Junaid: When you were praying to Allah in 'Arafat, did you feel as if He was right in front of you and you are watching Him?

 

Hajji: No, that was not how I felt.

 

Al-Junaid: That means you did not even reach 'Arafat. I hope you left your worldly desires and aspirations in Muzdalifah.

 

Hajji: I did not think about it.

 

Al-Junaid: So, you have not even been to Muzdalifah. How was your Tawaf? Did you feel overwhelmed by an ardent attraction towards the perfect majesty of Allah Most High during Tawaf?

 

Hajji: I do not think so.

 

Al-Junaid: It is, then, as if you have not even performed Tawaf. Perhaps you understood the spirit, wisdom, and objective of running between Mounts Safa and Marwah.

 

Hajji: Not really.

 

Al-Junaid: In other words, you have not performed Sa'i (running between Safa and Marwah). Tell me about your sacrificial rites. While slaughtering the animal, did you sacrifice for the love of Allah Most High your own lusts and desires?

 

Hajji: That did not come to my mind.

 

Al-Junaid: In that case, you have not even offered sacrifice. What about throwing stones at the pillars? When performing that ritual, did you cast away your bad company, evil friends, and dirty plans?

 

Hajji: This did not happen either.

 

Al-Junaid: Unfortunately, you have not performed Rami (stoning rites) either. You must go back next year and re-perform the Hajj with the sentiments, spirit, and attitude mentioned above so that it can be a simulation of Ibrahim's experiences, described by the Qur'an as one who [who fulfilled his engagements]

 

Source

[N.O.R.F]

FB for your info

 

UMRA AND HAJJ

5.1 General

This chapter describes the rites of Umra and Hajj in detail. The following are pertinent to this discussion:

a. Since the rites of Tawaf and Sai are central to both Umra and Hajj, they are described first.

b. Because the rites of Umra are an integral part of Hajj, they are described next, followed by the remaining rites specific to Hajj only.

c. The technical terms defined in Chapter 2 are liberally used in this chapter. This makes for a concise, easy-to-follow presentation and avoids repetition. Therefore, you must be thoroughly familiar with this vocabulary in order to understand the process of Umra and Hajj.

d. The rites of Hajj to be performed in Mina, Arafat, and Muzdalifah are described in a separate section, even though reference to them is made in earlier sections about the rites of Hajj. This is done for convenience and to avoid redundancy.

5.2 Tawaf

The devotional act of circumambulating (i.e. walking around) the Kabah while reciting prayers and supplications is called Tawaf. One complete circuit around the Kabah constitutes a shawt (pl. ashwaat), and seven ashwaat complete one Tawaf.

5.2.1 Types of Tawaf

As was briefly described in Chapter 2, there are five types of Tawaf you may perform:

1. Tawaf ul Qudoom is the initial Tawaf you will perform upon arrival at the Masjid ul Haram in Mecca for the first time pursuant upon your niyyah of Umra or Hajj. This is the only Tawaf in which you are required to wear Ihram and practice Idtiba and Ramal. They are not required in any other type of Tawaf.

2. Tawaf ul Ifadah (Tawaf uz Ziyarah) is the Tawaf you will perform on the 10th of Zul Hijjah after taking off the Ihram and changing into street clothes and before returning to Mina for Rummy. Ihram, Idtiba and Ramal are not required in this Tawaf. However, Sai is required of a Mutamatti, but is not required of a Qarin or a Mufrid.

3. Tawaf ul Wuda (The Farewell Tawaf) is the Tawaf you will perform immediately before leaving Mecca for your next destination following the completion of Hajj. This is the last act you perform in Mecca. You are not supposed to linger there after this Tawaf. Ihram, Idtiba, Ramal and Sai are not required in Tawaf ul Wuda.

4. Tawaf un Nafl is a devotional Tawaf you may perform any time, and as many times as, you wish. No Ihram is required for this Tawaf. Sai is also not required, although you may perform it if you so desire.

5. Tawaf ul Umra is the Tawaf you perform as a part of the rites of Umra. It is identical to Tawaf ul Qudoom in its essentials except for the niyyah.

5.2.2 Details Of Tawaf

Tawaf of the Kabah is the heart and soul of the rites of Hajj. The mode and the details associated with Tawaf were prescribed by Rasool Allah (pbuh) himself. The intent in this section is to describe the Tawaf in some detail in order to clarify the procedure, and also to answer any questions that may arise during that process.

The essentials of Tawaf are as follows:

1. Like any other act of worship, Tawaf also starts with the intention (niyyah) to perform this act for the sake of Allah only.

2. Each circuit, or shawt, starts from Hajar ul Aswad with the pilgrim reciting "Bismillah, Allah-o-Akbar" and performing the Istilam of the sacred stone. In order for you to recognize the point of initiation of the Tawaf, the floor of the Masjid ul Haram has a strip of brown-black marble radiating from the Hajar ul Aswad out to the wall of the Masjid ul Haram. At night, there is a green light on the same wall to identify this location.

3. Each shawt ends at Hajar ul Aswad with its Istilam. The pilgrim will begin a new shawt after reciting "Bismillah, Allah-o-Akbar" as before from this spot.

4. Each shawt is performed in the counterclockwise direction with the Kabah always to your left.

5. Ihram is worn only for Tawaf ul Qudoom and Tawaf ul Umra. Every day street clothes are worn for other types of Tawaf.

6. Idtiba and Ramal are performed only in Tawaf ul Qudoom and are not required for other types of Tawaf.

7. Women are not required to perform Ramal.

8. Tawaf is to be completed with no interruptions. However, if "azan" (the call to prayers) is recited during the Tawaf, you should stop to join the prayers at wheresoever you may be at that point in time, and resume the Tawaf from there after the prayer is over. It is not necessary to restart the interrupted shawt afresh from Hajar ul Aswad.

9. After the Tawaf, you will offer two rakahs of salat us sunnah, preferably with the Maqam-o-Ibrahim between you and the Kabah. If that is not possible, prayer offered anywhere in the Masjid ul Haram is acceptable.

10. Sai may be required after Tawaf depending on the niyyah pronounced by you at the beginning. However it is not essential for Sai to follow the Tawaf immediately. Tawaf can be performed in the morning with the Sai following in the afternoon or evening.

11. You will be reciting prayers and supplications during Tawaf. However, there are no specific prayers to be recited during Tawaf. You may pray in any way and in any language you prefer, but the prayers most often recited by pilgrims are given in Chapter 6. You will find them very moving and meaningful and may want to use them.

12. There are special provisions to be observed by a female pilgrim who is in a state of "ceremonial impurity" (menstruation or post-natal bleeding). Should she enter this state before Meeqat, she will pronounce her intention to perform Hajj, and enter in the state of Ihram as usual. She will then proceed to perform all rites of Umra and Hajj, including those at Mina, Arafat and Muzdalifah, except:

a. She will refrain from offering all prayers (salats).

b. She will perform neither Tawaf nor Sai.

c. She will not perform Tawaf ul Ifadah.

After she gets out of her state, she will perform Tawaf, Sai, and Tawaf ul Ifadah to complete her Hajj.

5.3 Sai

5.3.1 General

The devotional act of walking seven times between the knolls of Safa and Marwah which are located some distance from the Kabah inside Masjid ul Haram, is called Sai.

According to tradition, Prophet Ibrahim left his wife, Hajar, and infant son, Ismail, in the desert close to where Kabah is located today in response to a divine revelation. Unfortunately, his wife and son were with few provisions. After her meager supply of water was exhausted and her son started crying with thirst, Hajar began looking for water in the desert. In her desperation, she repeatedly ran between the hillocks of Safa and Marwah, climbing them to get a better view of the landscape and, perhaps, also to see if there was a desert traveler in sight. Upon her return to her son after one of her runs, she discovered that a spring had miraculously sprouted near the infant. This spring, called Zam-Zam is located to the east of Kabah inside Masjid ul Haram today. It still runs as strong today as it has for thousands of years. In a land where water is scarce, the sweet elixir of Zam-Zam runs abundantly in eloquent testimony to the power and mercy of Almighty Allah. Millions of people have drunk from it since that amazing day, and continue to do so today with no end in sight to this miracle of God.

You will retrace the steps of Hajar in Sai, in commemoration of her search for water and Allah's mercy in answering her prayers with the miracle of Zam-Zam, and also to assert your own commitment to walk in the path of Allah.

5.3.2 Details Of Sai

The details of Sai are as follows:

1. You will start your Sai at Safa where you will face the Kabah, raise your hands in supplication to Allah, recite "Bismillah, Allah-o-Akbar" three times and start walking towards Marwah, all the time reciting prayers and supplications of your choice.

2. Starting about midway between Safa and Marwah, you will walk faster, or jog, for the length marked by green lights overhead. These lights define the length covered by Hajar running to get to higher ground faster. Your arrival at Marwah completes one leg of the Sai.

3. Upon arriving at Marwah, you will repeat the supplications offered at Safa (i.e. face the Kabah and repeat "Bismillah, Allah-o-Akbar" three times), turn around and retrace your walk back to Safa. This will complete the second leg of the Sai.

4. You will repeat steps 1 to 3 until you complete the seventh leg which will end at Marwah. The Sai is now complete.

Notes:

a. If azan is recited for prayer during the Sai, you will stop wheresoever you may be at that point in time, and resume the Sai from that spot after the prayer. It is not necessary to restart the Sai, or the leg affected by the pause, afresh from its starting point.

b. Women are not required to run between the green lights in deference to the modesty expected of them in Islam.

5.4 Umra

5.4.1 General

Umra (sometimes referred to as The Lesser Pilgrimage) consists of the performance of a set of devotional rites in the Masjid ul Haram in Mecca. These rites also form an integral part of Hajj, and were prescribed by Allah and Rasool Allah (pbuh). Umra may be performed at any time of the year and as many times as you may wish.

The following are the essential elements of Umra:

1. Changing into Ihram at Meeqat, followed by the pronouncement of the intention (niyyah) to perform Umra and frequent recital of the Talbiyah thereafter.

2. Tawaf ul Umra of the Kabah followed by two rakah salat us sunnah and partaking of the waters of Zam-Zam.

3. Performance of Sai.

4. Halq or Taqseer, followed by changing into street clothes.

This will complete your Umra. See also the Flow Diagram For Umra at the back of this handbook.

 

5.5 Hajj

5.5.1 General

Hajj consists of the performance of a set of devotional rites in and around Mecca (i.e., in Mina, Arafat, and Muzdalifah) in a prescribed order. The rites of Umra form an integral part of Hajj. They have already been described above.

5.5.2 Types Of Hajj

There are three different types of Hajj a pilgrim may perform. All of them involve the performance of essentially the same rites and acts of worship. The difference consists basically in the niyyah pronounced by the pilgrim at Meeqat. The specifics of the Hajj then follow directly from this niyyah. The three types of Hajj are described below:

5.5.2(I) Hajj ul Ifrad

In Hajj ul Ifrad, you will pronounce the intention of performing only Hajj at Meeqat. The rites that follow from this niyyah are given below in order:

a. Tawaf ul Qudoom, followed by two rakah of salat us sunnah, partaking of the waters of Zam-Zam, and the Sai in that order.

b. After step (a) above, you will not take off your Ihram,and will continue to observe all of its obligations and prohibitions.

c. You will then complete the rites of Hajj on the 8th through the 10th of Zul Hijjah in Mina, Arafat,and Muzdalifah. See Section 5.6. These rites will culminate in Rummy of Jamrat ul Kubra in Mina on the 10th of Zul Hijjah.

d. A sacrifice is not obligatory for Hajj ul Ifrad. It is, however, recommended (i.e., mustahab) that you do offer a sacrifice.

e. Halq or Taqseer will follow. You may then shave, shower, and change into street clothes. You are no longer bound by the prohibitions of the Hajj, except that you may not engage in conjugal relations with your spouse until you have performed Tawaf ul Ifadah.

f. Tawaf ul Ifadah will follow in Mecca as soon after step (e) as possible. The sunnah prayers and the Sai associated with Tawaf ul Qudoom, are not required after Tawaf ul Ifadah. The Sai performed after Tawaf ul Qudoom will suffice since you are performing only Hajj. You may, however, perform Sai once again if you so desire. You will return to Mina after the above rites.

g. You will stay in Mina until at least the 12th of Zul Hijjah as Rummy on the 13th is optional. Rummy of Jamrat ul Oola, Jamrat ul Wusta, and Jamrat ul Kubra, in that order, will follow on the 11th, 12th, and 13th of Zul Hijjah.

h. You will perform Tawaf ul Wuda just before departing from Mecca on your way to your next destination. Again, the two rakah of salat us sunnah and the Sai are not required after Tawaf ul Wuda. The sunnah of Rasool Allah (pbuh) directs that you leave Haram ash Shareef and Mecca as soon after Tawaf ul Wuda as possible and do not linger in town.

You have completed Hajj ul Ifrad and are, now, a Mufrid.

5.5.2(II) Hajj ul Qiran

For Hajj ul Qiran, you will pronounce your niyyah of performing both Hajj and Umra simultaneously with the same Ihram. Thereafter, the rites to be performed are as below in order:

a. Tawaf ul Qudoom followed by two rakah of salat us sunnah, partaking of the waters of Zam-Zam, and the Sai. These rites will qualify as your Umra.

b. You will not take off your Ihram after step (a) and will continue to observe all of its obligations.

c. You will then fulfill the rites of Hajj on the 8th through the 10th of Zul Hijjah in Mina as detailed under Hajj ul Ifrad.

d. A sacrifice is required for Hajj ul Qiran. In the days of Rasool Allah (pbuh), people who brought their sacrificial animals to Mecca with them were instructed to perform Hajj ul Qiran. Those, who did not bring their animals, were instructed to perform Hajj ut Tamattu. Sacrificial animals are available in Mina these days. Your agent will help you arrange for one.

e. Halq or Taqseer, Tawaf ul Ifadah, Rummy on the 11th through the 13th of Zul Hijjah and Tawaf ul Wuda will follow, exactly as in Hajj ul Ifrad.

You have completed Hajj ul Qiran and are, now, a Qarin.

5.5.2(III) Hajj ut Tamattu

For Hajj ut Tamattu, you will pronounce your niyyah of performing Umra only at Meeqat. A second niyyah for Hajj will follow later as described below. Thereafter, the rites of Hajj will be as follows in order:

a. Tawaf ul Qudoom followed by two rakah of salat us sunnah, partaking of the waters of Zam-Zam, and Sai.

b. Halq or Taqseer will follow. You will now shave, shower, and change into street clothes. This will complete your Umra. All restrictions of the Ihram are now temporarily lifted from you. You will wait for the 8th of Zul Hijjah to start the rites of Hajj.

c. On the 8th Zul Hijjah, you will pronounce a new niyyah to perform Hajj at your place of residence. There is no need for you to go to Meeqat for this. You will change into Ihram in the prescribed manner and will proceed to Mina soon after the Fajr prayers.

d. You will stay in Mina, Arafat, and Muzdalifah to perform the prescribed rites as detailed in Hajj ul Ifrad.

e. A sacrifice is required for Hajj ut Tamattu.

f. Halq or Taqseer, Tawaf ul Ifadah with the sunnah prayers, partaking of the waters of Zam-Zam, and a second Sai will follow. This Sai is required simply because your first Sai was performed for Umra.

g. Rummy on the 11th through the 13th of Zul Hijjah and Tawaf ul Wuda will complete the rites of Hajj.

You have completed Hajj ut Tamattu and are, now, a Mutamatti.

5.6 Mina, Arafat, And Muzdalifah (8th-13th of Zul Hijjah)

The rites to be performed at Mina, Arafat, and Muzdalifah are an integral part of Hajj. Since they are performed in all three types of Hajj in an identical manner and since they require a somewhat lengthy description, they are presented in a separate section here. This keeps the treatment of Hajj short, concise, and free of repetitions.

You will be staying at Mina, Arafat, and Muzdalifah in the following sequence:

1. Mina: From after Fajr on 8th of Zul Hijjah to after Fajr on 9th of Zul Hijjah.

2. Arafat: From after Fajr on 9th of Zul Hijjah to slightly after sunset on the same day.

3. Muzdalifah: From after sunset on 9th of Zul Hijjah to after Fajr on 10th of Zul Hijjah.

4. Mina and Mecca: (10th-13th of Zul Hijjah)

a. Arrive in Mina on 10th of Zul Hijjah, preferably before midday, for the Rummy of Jamrat ul Kubra followed by the sacrifice and Halq or Taqseer.

b. Go to Mecca for Tawaf ul Ifadah on 10th of Zul Hijjah.

c. Come back to Mina the same day to stay for Rummy of the three Jamraat on 11th-13th of Zul Hijjah.

The details are as below:

5.6.1 Mina (8th of Zul Hijjah)

This day is called Yaum ut Tarwiyah. You will depart for Mina from Mecca in the morning after Fajr. One of the following two conditions applies to you:

1. If you are performing Hajj ul Ifrad or Hajj ul Qiran, you are already in a state of Ihram since you did not take off your Ihram after performing Umra.

2. If you are performing Hajj ut Tamattu, you took off your Ihram after Umra. Therefore, you will now shower and pronounce a new niyyah for Hajj after changing into Ihram afresh at your place of residence. Contrary to popular belief, it is not necessary to perform Sai after putting on the Ihram for Hajj. You will offer the Fajr prayers in Mecca before leaving for Mina:

3. Proceed to Mina after sunrise so as to arrive there before midday. Recite the Talbiyah often and with devotion and fervor during your journey.

4. After you settle down in your tents, you will offer Zuhr, Asr, Maghrib, and Isha prayers in the "qasr" mode by shortening them as if you are in the course of a journey. This applies to every one regardless of whether he is a resident of Mecca or is an outsider. While in your tent, spend as much time as you can in prayers, and supplications to Allah.

5. After spending the night in Mina, you will offer the Fajr prayers there in the morning. Thus, you will have offered a total of five obligatory prayers at Mina before departing for Arafat after sunrise on the morning of the 9th of Zul Hijjah.

6. You may collect some or all of the seventy pebbles required later for Rummy in Mina during your stay there. Contrary to popular belief, it is not necessary that you collect all of them at Muzdalifah.

5.6.2 Arafat, and Muzdalifa (9th of Zul Hijjah)

(I) Arafat:

You will have arrived at Arafat before midday. This is the Day of Arafat! Your Hajj will not be complete without Qayam ul Arafat (see below) in accordance with the sunnah of Rasool Allah (pbuh). You should spend as much time in prayers and remembrance of Allah as possible. You may never see this day again in your life. Make the most of it:

After settling down in your tent, you will offer the Zuhr and Asr prayers in the qasr mode. You will also combine them, i.e. offer them at the same time with one azan and two separate takbeer, one each for Zuhr and Asr. Only two rakahs each will be offered both in Zuhr and Asr prayers. No nafl, or any other prayers, will be performed either before or after these obligatory prayers.

You will thereafter stay in Arafat until sunset. Spend your time in reading The Quran, Talbiyah, and offering supplications to Allah.

Qayam ul Arafat : In the late afternoon just before sunset, stand in the open outside your tent facing the Qiblah and raise your hands in supplication to Allah. Rasool Allah (pbuh) spent this time in submitting himself in humility and total devotion to Allah, raising his hands in prayers until after sunset. There are no prescribed prayers for Qayam ul Arafat. During these sacred moments, you are alone with Allah. Pray as you want to and ask that your sins and lifelong shortcomings be forgiven. You may pray in any language and in any manner you desire.

You will not offer Maghrib at Arafat. You will do so at Muzdalifah later tonight.

After sunset, you will depart for Muzdalifah. Keep reciting the Talbiyah and other prayers as you proceed towards Muzdalifah.

(II) Muzdalifah:

You will stay under the sky at Muzdalifah. No tents or other residential facilities will be available. Arrangements for toilet and wudu are, however, available. They are, understandably, very crowded all the time. Give yourself plenty of time for your needs and be patient with fellow pilgrims.

You will also collect seventy pebbles at Muzdalifah for Rummy if you have not collected them at Mina already. Stay close to your bus and memorize its location with respect to a prominent and permanent landmark,such as a light pole or a wudu facility. Light poles and buildings are usually marked with identification numbers. It is very easy to get lost and equally difficult to get back "home"!

You will offer Maghrib and Isha prayers combining them in the qasr mode. Thus, after the azan, three rakahs of Maghrib will be offered following the usual "iqamah". Another iqamah (but no azan) will be called and then two rakahs of Isha will be offered.

Walk to the foot of the nearby hills, and collect seventy pea-size pebbles for Rummy. It is a good idea to collect an additional ten stones to make up for accidental losses. Do not collect the pebbles lying around the bathroom facilities.

You will spend the night at Muzdalifah and offer Fajr there. You will then leave for Mina before sunrise on the morning of the 10th of Zul Hijjah.

5.6.3 Mina (10th of Zul Hijjah)

The rites to be performed on this day are as follows:

You will perform Rummy of Jamrat ul Kubra only. Preferably before midday, you will stone the pillar symbolizing the devil seven times as you recite "Bismillah, Allah-o-Akbar" with each pebble. Rummy for the elderly, the sick and women may be performed by others delegated for this responsibility.

A sacrifice is now required for Hajj ul Qiran and Hajj ut Tamattu, and is recommended for Hajj ul Ifrad.

You may now shave, shower, and change into street clothes. You are no longer bound by the obligations of Ihram except that you may not have conjugal relations with your spouse until after Tawaf ul Ifadah.

You will now proceed to Masjid ul Haram in Mecca for Tawaf ul Ifadah.

You will return to Mina after Tawaf ul Ifadah and stay there until the 12th or the 13th of Zul Hijjah for Rummy.

5.6.4 Mina (11th-13th of Zul Hijjah)

You will perform Rummy of Jamrat ul Oola, Jamrat ul Wusta and Jamrat ul Kubra, in that order, after midday on all three days. Rummy on the 13th of Zul Hijjah is optional. You may return to Mecca after Rummy on the 12th of Zul Hijjah to perform Tawaf ul Wuda.

5.7 Tawaf ul Wuda

This is the Farewell Tawaf you will perform just before leaving Mecca for your next destination. Spend as much time as you can in Haram ash Shareef in Tawaf un Nafl, prayers and supplications in the days preceding Tawaf ul Wuda. Make the most of this golden opportunity Allah has provided you. You may never see these times again.

There is no Ihram, Ramal, or Sai required in Tawaf ul Wuda. You will offer two rakah salat us sunnah after Tawaf, offer any supplications you desire, and leave Mecca as soon as you can.

Alhamdulillah, you have now completed your Hajj. May Allah accept your Hajj, and may you be a better person for your efforts in His path.

[N.O.R.F]

Visiting The Prophet's Mosque

 

"One prayer in this mosque of mine is better than 1,000 prayers offered anywhere else except the Sacred Mosque, and one prayer in the Sacred Mosque is better than a hundred thousand prayers in any other mosque."

Given the benefits of acts of worship in Masjid-ul-Nabi, one should be highly motivated to spend as much time as possible in the Masjid. Unlike Masjid-ul-Haram, one should be aware that Masjid-ul-Nabi is not open for the entire day and night. It is closed for several hours between Isha and Fajr, though it is opened well before the actual Fajr time. During Hajj and Ramadan, the Masjid is open for longer hours.

As one walks towards Masjid-ul-Nabi, there would be perhaps further benefit if he or she makes a reflection similar to Muhammad al-Ghazali's, who states in his work, 'Inner Dimensions of Worship':

On reaching the Mosque, you should recall that this is the site selected by God, Glorified is He, for His Prophet, on him be peace, and for the first and most virtuous of the Muslims. Remember that the laws decreed by God, Glorified is He, were first observed at this spot, and that the best of God's creatures, living or dead, have gathered here. Be most hopeful, therefore, that God, Glorified is He, will mercifully bless your entrance, and make that entrance in all humility and veneration. How worthy is this place to inspire humility in the heart of every believer!?

Masjid-ul-Nabi, like Masjid-ul-Haram, is deeply rooted in spiritual significance and our spiritual history. As one nears closer towards the head of the masjid and the mihrab, one will come across the area, known as Rawdah. Rasulallah has said, on the authority of Abu Hurairah, in the collection of Bukhari:

"The space between my house and my pulpit is (rawdah) one of the gardens of Paradise, and my pulpit is at my Fountain."

There is an excellence to the prayers made in Rawdah. Rawdah is demarcated in Masjid-ul-Nabi by markings on the columns as well as a different color in the carpet. (Many of these columns also have historical significance and are named after incidents which occurred there).

Be aware that Rawdah is always full and it is difficult at times to find a spot to make salah there. Only attempt to pray there in the way Allah loves and facilitates for you. Like in Masjid-al-Haram, do not infringe on the rights of your brother or sister and remember that there is an excellence to prayers in all of Masjid-ul-Nabi. While visiting Masjid-ul-Nabi, it is recommended to visit the Prophet's Grave. The Prophet's Grave is located just adjacent to Rawdah on the left and forward if one is facing the qiblah. There are specific hours in the day allotted for sisters to visit the grave and Rawdah.

On visiting the Grave, do so with the etiquette and adab of our pious predecessors, within the limits defined for us. One will first come across the grave of Rasullalah , then to the grave of Abu Bakr RA to the right, and then to Umar RA further to the right, making greetings to all.

During a visit to Madina, one is encouraged to also visit Jannat-ul-Baqi, which is the graveyard near the Masjid, a close walking distance away, where many of the Sahaba RA and the Prophet's wives and family are buried. Al-Baqi is not open all the time, but it is opened after Fajr.

Visiting Uhud is also commendable as the martyrs of Uhud are buried there. The other place encouraged to visit in Madina is Masjid al-Quba. This was the first masjid built by Rasulallah as he entered in Madina following the Hijrah, and is mentioned in the Qur'an:

Verily, the Masjid whose foundation was laid from the first day on Taqwa is more worthy that you stand therein (to pray). In it are men who love to clean and purify themselves. And Allah loves those who make themselves clean and pure. (At-Tawbah: 108)

Rasulallah has said regarding Masjid Qubaa, in the collections of Ahmad, Nasa'I, Ibn Majah and al-Hakim:

"Whoever makes ablutions at home and then goes and prays in the Mosque of Quba, he will have a reward like that of an 'Umrah."

Visiting Uhud and Qubaa will require arranging some transportation. Most tour groups make accommodations for the visit. However, if not, there is plenty of available transportation near Masjid-ul-Nabi to take you to those places.

 

What to do at when at the Prophets Mosque:

 

1. When you enter the Prophet’s Mosque, enter with your right foot first, saying in the name of Allah the Most Gracious the Most Merciful and evoking blessing on His Prophet (PBUH) and Ask Allah to open the gates of His mercy for you. The recommended words for entering any mosque including the Prophet’s Mosque are:

 

“Audhu billah – ila-dheem wa wajhi hil-kareem, wa sultanihil –qadeem mina Al-shaytan Al-Rajeem. Allaahumma Iftah li abwaba rahmatik”.

 

Which means “I seek refuge in Allah the Al-mighty, and in His noble countenance and in His eternal power, from Satan the Rejected. Allah, open to me the doors of Your Mercy”.

 

2. Perform two Rakats (units) of Tahiyyat Al-Masjid (the salaat of Greetings of the Mosque) If this prayer is in Rawdha (the space between the Prophet’s grave and his pulpit in his Masjid), it would be preferable or in any place in the Mosque.

 

3. Then go to the tomb of the prophet (may peace and blessings be on him). Stand in front of it uttering politely with the low voice:

“Assalamu ‘alaika, ayyuhan-nabiyyu wa rahmatu allahi wa barakatuku”, sallallahu alayka wa jazak an ummatika khair al-jaza”.

 

4. Which means: “Peace be upon you, O Prophet and the mercy and blessings of Allah, and call for the blessings of Allah on him. May Allah reward you on behalf of your Ummah (people) with the best of rewards”.

 

5. Then step forward to your right hand to face the grave of Abu Baker and say:

“Assalamu alaika ya aba Bakr Khalifata Rasul Allah Sallallahu Alayhi wa sallam warahmat Allah wabarakatuha. Radhi Allahu Anka wajazak an ummat Muhammad Khairan”.

 

Which means: “peace be upon you O’ Abu Baker – the successor of the prophet PBUH. May Allah reward you on behalf of Mohammad’s people with the best rewards”.

6. Then you go a wee bit further to the right to face the grave of Omar Bin Al –Khataab and say:

“Assalamu alaika ya Umar – Amir Al Mumineen- warahmat Allah wabarakatuhu. Radhi Allah Anka wajazak an ummat Muhammad Khairan”.

 

Which means: “May Allah bless upon you O’Omar- may Allah reward you on behalf of Mohammad’s people with the best rewards”.

7. It is Sunnah to have (Taharah) ablution and visit Masjid of Quba and offer Salaat in it as the Prophet (PBUH) did so.

 

8. It is also Sunnah to visit the graves of al-Baqi cemetery and the grave of Uthman (May Allah be pleased with him) and the martyrs of the Battle of Uhud and the grave of Hamza (May Allah be pleased with him); to greet them and to pray for the mercy of Allah upon them where you say:

“Assalamu alaikum ahlal-diyar minil-mumineen wal-muslimeen wa inna insha-Allah bikum lalaheqoon. Nasalal –Laha Lana wa lakumul-affiyah”.

 

Which means: (Peace be upon you, O dweller of this place from among the believers and the Muslims, and we will in Shaa Allah join you. We ask Allah for security from the Fire of Hell for us and for you).

 

Note:

There are no other mosques or places in Madinah, which are to be visited. Therefore, do not burden yourself by visiting places for which there is no reward or for which, in fact, there might be some blame for doing so.

 

What not to do: Innovations to avoid:

1- It is none of the Sunnah for people to confine their visit to the Prophet’s tomb, excluding the Mosque.

2- It is also a matter of heresy that some people rub the walls and the steel plates of the Prophet’s tomb, with belief that doing so will earn them blessings, whereas blessings are earned through the adherence to what Allah and His Messenger have enjoined.

3- It is completely rejected for people to direct their supplication to Allah’s Messenger, peace be upon him, and seeking his grace, because Du`a’ (supplication) is an act of worship and, thus, it must not be directed to anyone but Allah.

4- It is also a baseless act what some people, climbing the Mount of Uhud and Cave Hera’a, tying pieces of cloth on objects inside the cave and mountain and reiterating impermissible supplications. People exert great effort in doing so despite that it is just a heresy.

5- Directing one’s face towards the Prophet’s tomb instead of Qiblah during supplication is completely rejected.

6- To neglect greeting the Prophet, peace and blessings be upon him, and his two Companions, may Allah be pleased with them, with the salutation of Islam “As-Salaam Alaykum” is also a matter of heresy.

7- It is also impermissible to visit or take some dust from certain places that are thought to have the Prophet’s footprints or to take blessings therefrom, such as the place where the Prophet’s camel knelt down during Hijrah ((Mabraq An-Naqa)), the Al-Khatam (the Seal) Well and the Well of `Uthman.

8- Praying for the dead on visiting the graveyard of Al-Baqi` and the graveyard of Uhud’s martyrs and throwing money there to receive blessings from the people buried there is really a grave mistake, because worship is due to Allah Alone, and no act of worship, such as prayers and offering immolation, should be dedicated to any but Allah. He, Exalted be He, says: “And they are ordered naught else than to serve Allah, keeping religion pure for Him”, (Al-Baiyynah, 5) and also says: “And the places of worship are only for Allah, so pray not unto anyone along with Allah” (Al-Jinn, 18).

9- Insisting on performing prayer in the Rawdah (the place between the Prophet’s tomb and his pulpit despite the place being jam-packed with people, and the great disturbance that causes to other pilgrims.

10- Prolonged standing in front of the Prophet’s tomb, especially amidst the crowds, is also rejected.

11- It is also an innovated matter to send written complaints and requests with the pilgrims to the Prophet, peace be upon him.

12- Taking a bath before entering the Sacred City of Madinah.

13- Some people, on beholding the walls of Madinah, say: “O Allah! This is the sanctuary of Your Messenger; make it a protection for me from the Hell-Fire, from punishment and from torture in the Hereafter. This is none of Sunnah.

14- The same applies to saying: “In the Name of Allah, and in adherence to His Messenger’s teachings, O Allah, give me an entrance of truth and an exit of truth and give me from Yours a helping power” on entering Madinah.

15- Also part of the acts of heresy is visiting the Prophet’s tomb before performing prayer in his mosque.

16- It is none of Sunnah to take a special position while visiting the tombs of the Prophet’s and his two Companions and reciting certain prayers. Al-Ghazali said: “A person visiting the Prophet’s tomb is to stand by the Prophet’s head, turning his back to the Qiblah, standing about few meters away from the column in the corner of the tomb’s wall. Then he is to say: ‘Peace be upon you, Allah’s Prophet, Allah’s Messenger, Allah’s most lovable person.” Then Al-Ghazali mentioned a very long supplication to be recited. He maintained that after finishing it a pilgrim is to return few meters back and greet Abu Bakr, and do the same with `Umar, saying (to both of them): “Peace be with you, the Prophet’s ministers and aides”. Then he is to return to his previous position, turning his face to Qiblah and remember Allah, thanking Him celebrating His Glory and reciting the Qur’anic verse that goes, “And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.” (An-Nisa’, 64) Then he concludes the whole thing with Du`a’.

17- Some people of the Madinah and others insist on performing prayer in the old mosque, and to do so they cut the rows of people who are standing to visit the tomb of `Omar and others.

18- Visiting some mosques and sites in Madinah and surrounding places except Quba’ Mosque after finishing the visit to the Prophet’s Mosque, thinking it an act of Hajj.

19- Visiting Baqi` everyday and performing prayer in the Mosque of Fatimah, may Allah be pleased with her.

20- Visiting the graveyard of Uhud’s Martyrs every Thursday.

21- Tying pieces of cloth to the windows overlooking the graveyard.

22- Washing in the lakes beside the graveyard to take blessings.

23- Raising one’s voice while concluding prayer saying: “Peace be upon you, Allah’s Messenger.”

24- Some people try to draw closer to Allah by eating a special kind of dates in the place between the Prophet’s pulpit and his tomb.

25- Some people also rub with hands two brazen palm trees built in the Prophet’s Mosque to the left of the pulpit.

26- Some people do not perform prayer except in the old mosque.

27- Some of the people who visit Madinah insist on staying there for a week to be able to perform forty prayers in the Prophet’s Mosque, so that they would be rescued from Hell-Fire.

28- The pilgrimage guide sometimes raises his voice with some supplications and the pilgrims repeat after them in a louder voice.

29- Rushing out of the Prophet’s Mosque.