HAJJ CHECKLIST
§ Ihram/s
§ Musalla
§ Gym bag – useful to
carry your musalla in, and once inside haram footwear also
§ safety pins
§ Money belt
§ Flip flops
§ Sandals
§ Sleeping bag
§ Light jacket for
Muzdalifa
§ Small bag for pebbles
Toiletries
Toiletries
§ Toothbrush
§ Toothpaste
§ Soap
§ Shampoo
§ Razor
§ Wet wipes
§ Mobile phone
§ Spare glasses/ contact
lenses
§ Small Quran
§ Small shoulder bag –
to keep Qur’an and Kitabs in
A GUIDE FOR INTENDING HAJJ
NIYYAH
1. The person who
intends to perform Hajj must do so with the express niyyah of attaining Allah’s
Pleasure, and to fulfil one’s fardh, and also to diligently carry out the
Commands of Allah and His Rasool sallallahu alayhi wasallam. The rewards for
deeds depend greatly on the niyyah that is formed. Sincerity is extremely
important.
2. The ‘ibaadah of Hajj
has the exclusive status of being fardh only once a lifetime, for those who can
afford it. It is therefore important that the sincerity of intention must be
given due regard. In other ‘ibaadaat and devotions it is possible to gradually
develop ikhlaas, whereas the time available for Hajj is usually limited. The
need for ikhlaas is vital because a fardh Hajj can never be repeated. During
your journey to Hajj a concerted effort towards developing this all important
sincerity must be made.
3. It is important that
Hajj should be kept free of ulterior and worldly motives. Joining worldly
objectives with religious aims is like adding water to milk. There are three types
of adulteration which are possible in the performance of Hajj; To ruin the Hajj
even before departing from home by having a desire to be called a haji, and
using haraam or doubtful earnings for this ‘ibaadah. To engage in improper acts
while performing Hajj e.g. to commit sins during the time that one is engaged
in the performance of Hajj, to have arguments, not to make tawbah (repentance).
To complete the Hajj and then to indulge in such deeds that defile the Hajj,
e.g. to neglect the fardh salaat, to indulge in sin etc. Perform the Hajj with
all its aadaab and requisites, for anything done in keeping with this is well
accomplished.
4. While in Hajj do not
do things to display to others. Do not announce your Hajj to all and sundry.
(To avoid riyaa which is to show off and act to gain fame). On returning from
Hajj do not emphasize the difficulties which may have been endured, instead
turn your attention towards the eternal benefits and rewards you will receive.
One must understand that the difficulties endured during this sacred journey
are insignificant compared to the high position one will receive in jannah.
TAWBAH
5. Before beginning
one’s journey repent sincerely. Perform two rakaats nafl with the niyyah of
tawbah. The effect of sincerely repenting and then proceeding for hajj will be,
that one will be favoured by Allah Ta‘ala and blessed with the strength to
continually do good deeds.
6. Develop a
relationship with the pious person for guidance. This will assist you in making
a true and sincere tawbah.
FULFILMENT OF DEBT
7. If you have monetary
debt or are responsible for any moral transgression, then fulfil your debt or
have it waived, and have your moral violations forgiven. It is important that
one settles all outstanding matters and transactions, and has his faults and
shortcomings forgiven.
8. All amaanaat
(trusts) and anything borrowed must be returned. A detailed and final will must
be made regarding all important matters.
EDUCATION
9. It is compulsory for
a person who wishes to perform Hajj to learn the necessary masaail well before
the time of Hajj. When a firm intention is made then first learn the necessary
masaail, or acquire these from a reliable and recognized aalim (scholar).
DEPARTURE
10. Depart with
happiness from home. A Hajj which is performed with a feeling of love and
keenness is conducive to religious upliftment. Inconvenience during travel
should not hamper this love and keenness.
11. Perform two rakaats
nafl before departing. Take care that this salaat is not performed during the
makrooh times. Give some sadaqah to the poor before leaving home and also after
commencing your journey.
12. Ask your near and
dear ones, neighbours and friends to overlook and forgive your shortcomings.
Make a request for their du‘aa. Make musafahah (shake hands) using both hands
when leaving. Do not make musafahah with non-mahrams (those of the opposite sex
whom you can marry).
13. Be at your best
behaviour amongst your companions. Assist them in their needs. The person who
helps his companions on this journey will be regarded as a mujaahid (one who
strives to uplift Islaam).
IBAADAH
Salaat, Du‘aa, Tawaaf
and Tilaawat
14. Take great care and
be punctual in the performance of all salaat with jama‘at whilst visiting the
sacred places. Do not delay any salaat at all.
15. After every salaat
beseech from Allah ta‘aalaa that He grant you a mabroor Hajj (one that is
accepted and free from sin). A Hajj which is full of Allah ta‘aalaa’s Blessings
and Favours.
16. A haji is fortunate
in being present at the various sacred places where du‘aa are assured
acceptance. Therefore repeatedly ask Allah ta‘aalaa for your needs of this
world and the Hereafter. Your du‘aa must be appropriate and made with respect
and humbleness. Do not ask for meaningless and unrighteous things.
17. There are three
persons whose du‘aa are assured acceptance; the oppressed, the traveller and
the father’s du‘aa for his son, (meaning children).
18. The qadhaa
(fulfilment in arrears) of ‘ibaadaat which are owing to Allah ta‘aalaa should
be correctly fulfilled or compensated.
19. The reward for one
salaat in the Masjidul Haraam (Makkah)
is 100,000 fold (with jama‘at 2,700,000). The reward for salaat in the Masjidun
Nabawi (Madeenah) is 50,000 fold. Each good deed done in Makkah is equivalent
in reward to 100,000 good deeds done elsewhere.
20. Whenever entering
either of the two masjid or any other masjid,
form a niyyah for nafl i‘tikaaf.
21. Your stay in the
Masjidul Haraam and Masjidun Nabawi must be with utmost dignity and honour.
22. Perform as many
tawaaf, umrah and nafl salaat as you can and make du‘aa that the thawaab
(reward) of this be presented to Rasoolullah sallallahu alayhi wasallam.
23. Complete the Qur’aan
at least once in each of the two Holy Masjid, i.e. Makkah and Madeenah.
24. Perform nafl salaat
with the niyyah of expressing one’s gratitude to Allah ta‘aalaa.
MAKKAH MUKARRAMAH
25. During your stay in
Makkah abundantly increase your recital of the Kalimah Tayyibah: Laa’ilaha il
lal’lahu·, and istighfar: ‘Astaghfirullah·.
26. If you desire, give
an excellent gift to your near dear ones, friends who are living, and
especially those who have passed away. The gift of the rewards of tawaaf and
umrah will please their souls very much. There will be no reduction from your
own reward for these acts.
27. Rasoolullah
sallallahu alayhi wasallam has said that the water of Zamzam will have the
desired effect of whatever intention is made at the time of drinking Zamzam.
Zamzam should be drunk with the intention of quenching the thirst of the Day of
Qiyaamah (resurrection). It should also be taken with the intention of shifaa
(cure) from spiritual and physical ailments. It is commendable to drink Zamzam
with the niyyah of being granted the tawfeeq of conforming to the sunnah of our
beloved Rasoolullah sallallahu alayhi wasallam.
MADEENAH MUNAWWARAH
28. It is stated in
hadeeth: (i) “Whoever comes with the sole intention of visiting my grave,
my intercession will become incumbent for that person”. (ii) “Whoever visits my
grave after my death is like the one who has visited me during my lifetime”.
29. Recite durood
(salutations) in abundance on Rasoolullah sallallahu alayhi wasallam, on
beginning your journey to and from Madeenah Munawwarah, and during your stay
there.
30. To hurt or cause
inconvenience to any Muslim and especially the
people of Madeenah Munawwarah is a great sin.
GENERAL
31. Choose an able pious
companion who will assist you in times of need, and it is better if this
companion is a reliable recognized aalim (scholar).
32. Regard the time in
Hajj as a blessing. One never knows when one may be favoured with this good
fortune again.
33. Since your stay
there is a short one, you should value every moment there. Do not waste your
time roaming in the bazaars and do not indulge in meaningless things and idle
talk.
34. Do not allow your
attention to drift towards the decoration and splendour of the buildings, nor
indulge in humour and ridicule.
35. One must be
extremely cautious with regard to the etiquette of these sacred places. Any
disrespect in this regard will be a cause for retribution.
36. Do not criticize the
conditions and people there. After all, the local residents are human and are
prone to faults just as we are. When noticing the shortcomings of others,
special attention must immediately be drawn to one’s own faults and weak
points.
37. One must make a
concentrated effort to avoid sin, especially casting passionate glances at
female who are present at Hajj. One must keep one’s gaze lowered when women
gather for tawaaf and salaat-u-salaam.
38. Hadhrat ‘Umar
radhiyallahu anhu said, “For me to commit a sin in Makkah is worse than
committing seventy sins outside Makkah”. Just as the rewards of good deeds are
multiplied in Makkah, so too is the retribution of misconduct multiplied.
39. One must show
consideration and take care that one does not trouble or inconvenience those
who are present for Hajj and ziyaarah.
40. One must not deceive
or trick others in buying or selling. To swindle or cheat the residents of
Makkah or Madeenah would result in one’s own destruction. One must be extremely
cautious in this regard. Transactions must be carried out with honesty.
THE INTERNAL DIMENSIONS OF HAJJ
The ultimate
destination
You are the luckiest person in the
world. Allah has invited you personally to His House.
What
is Hajj? Hajj in the Arabic language means aim, destination or purpose (qasd).
The reason is clear: Hajj is the ultimate journey of loving submission
(‘ubudiyah) and conscious surrender (riq) to Allah. Its ultimate destination is
your encounter with the House of Allah (Bayt al-Allah) – the Ka`bah – with both
your physical body and, more importantly, your heart (qalb).
Ibn al-Jawzi (rahimah
al-Allah) relates a story of an old, blind woman who was journeying to Hajj
years ago with a caravan. Throughout the journey, she keeps asking: “Are we at
the house of my Lord?” Time and again, she is told, “No, mother, we are not
there yet.” As the caravan nears Makkah, she is informed that they are almost there.
Finally, they enter Masjid al-Haram. She is led
to the Ka’bah. Touching the Ka’bah, she cries, “Baytu rabbi? The House of my
Lord?” Weeping, she clings to the cloth of the Ka’bah – and dies.
The
woman realized with her heart (qalb) the true significance of visiting the
House of her Lord.
Allah
has invited you to His House, which He has called the al-Bayt al-‘Atiq – the
ancient, liberated and liberating house. Your journey is one of freedom and
liberation. For as your body leaves its material house to journey to Allah’s
House, your heart is meant to disengage from the lower self (nafs), the
shaytan, and the world (dunya) and journey to Allah.
The
ultimate reward for a Hajj mabrur is to return home with the purity of a
newborn child. What could be a greater incentive! But beware, for Hajj is a
selective process. Only a few will attain a Hajj mabrur, which is a Hajj
performed correctly, without any disobedience to Allah and without indulging in
any argumentation. Be prepared. Be vigilant. Be focused. This will be one of
the greatest – and sweetest – struggles of your life. And though you will long
and dream for the rest of your life to come back, you may never return again.
May
Allah allow our bodies to journey to His House; may He permit our hearts to
find Him, the Lord of the House. Ameen.
The most sacred space
You will be journeying from your earthly
house to Makkah, your spiritual home, the most beloved place to Allah in all of
space and time. Allah himself has decreed it to be so since the beginning of
creation. There is no place more blessed, more beautiful, more virtuous, more
exalted than Makkah. Every inch and every corner of Makkah is a haram, a
sanctuary made sacred by Allah. The more you revere Makkah, the more you will
be ennobled by Allah. We must take the greatest of care to never think casually
of our sojourn in Makkah or live within its precincts in disobedience or
negligence.
Some
reports teach that it was in Makkah that our father adam (‘alayhi al-salam)
longed to go back to paradise and be in the presence of Allah. To console his
loneliness, Allah commanded him to do tawaf around the space of the current
Ka‘bah. And adam did, and felt whole again.
Other
texts teach that Nuh (’alayhi al-salam), Ibrahim (’alayhi al-salam), and many
Prophets before them (’alayhim al-salam), all did tawaf around Allah’s sacred
House. Their spiritual energy and legacy fills the air. You will be walking in
the footsteps and the heart-steps of Rasulullah (sallalahu ’alayhi wasallam)
and his noble companions.
Shelter, solace and
sight
Hajj and its rites are described in various and powerful ways by Allah and his Rasul (sallalahu ’alayhi wasallam). Through these descriptions, we gain insight into the deeper meanings of Hajj. The rites of hajj are described, for example, as manasik, masha‘ir and mashahid.
Mansak
(plural manasik), usually translated as ritual, connotes shelter (maskan) and
tranquility (sukun). The rites of Hajj are residences of shelter and
tranquility for the heart.
Mash‘ar
(plural masha‘ir) connotes feeling and experience. The rites of Hajj cause the
heart to feel and experience the sweetness of nearness to Allah.
Mashad
(plural mashahid) is to witness with the heart the blessings of Allah at every
station – to see, with one’s inner sight, Allah’s will as the Decreer of
decrees and the Causer of causes.
Each
word connotes a different inner dimension of Hajj, as the movement, not only of
your body or limbs, but of your heart. For as your body journeys from one place
to another, so too must your heart travel through various stations (maqamat),
each of which will provide it with shelter, solace and inner sight.
Become angelic
Hajj is your chance to become an angel and to live with the delight of an angel.
In
tawaf, you will be mirroring the worship of the angels, the mala’ikah, those
heavenly creatures created of pure light and enveloped in the worship of Allah.
Texts teach that the Ka‘bah is connected in an imperceptible way to the Bayt
al-Ma‘mur, the heavenly Ka‘bah of the angels, around which they are constantly
in tawaf. Seventy thousand angels perform tawaf around this house and are
replaced with others, never to return.
Around
the Ka‘bah, we are in a heavenly dimension. Near the Ka‘bah are the Hajar
Aswad, or black stone, and the Maqam Ibrahim, both gems from jannah. We are
taught that the hajar was darkened by the sins and transgressions of man. Its
heavenly light is now folded from us. The hajar will be rendered into a person
in the afterlife by Allah and will witness on behalf of those who approached it
with truth and sincerity. The hajar can be said to take a picture recording of
your heart as you stand before it. Kissing the hajar is the most profound
renewal of your covenant with Allah and a pledge of love, dedicated obedience
and soulful allegiance to Him.
THE JOURNEY BEGINS Entering
into Ihram
As you near the miqat, your heart will tremble and tremor. Is this really happening? Is my heart getting closer and closer to His House? Soon you will enter Allah’s haram. It is only fitting that you enter into a state, both externally and internally, that justly corresponds to this honour. Beyond the miqat, there is only talbiyah.
The
essence of Hajj is the journey of our hearts away from the house of our lower
selves (nufus) with its passions (shahawat), inclinations (ahwa’) and
attachment to the created world (khalq) to the haram and, ultimately, the House
of Allah. We must leave our attachments to receive the greatest connection. We
must leave to arrive.
Ihram
is from haram. Both meanings, to be sacred and to be forbidden, are carried in
it. Through the ihram, the heart is meant to leave the temporary and the finite
– to make it, in a sense, “forbidden” – and to prepare for the sacred audience
of Allah’s presence.
The
muhrim has disengaged from everything and anything that distracts him or her
from Allah and, consequently, from remembrance, peace and stillness. The muhrim
has left his or her home taking taqwa or Allah-consciousness, the best
sustenance, as a provision.
Beginning Talbiyah
One enters into ihram with talbiyah. Talbiyah is the heart’s most profound surrender to the invitation and call of Allah: Here I come to You, my Lord, here I come – fully and forever.
With
the talbiyah, we proclaim that no associate (sharik) or attachment will
distract us from seeking Allah. Our hearts will not see, hear, obey, or be
lured to another, besides Him. The recitation of this talbiyah is to be said
with constancy and conviction, and not intermittently and infrequently.Talbiyah
is essential to focusing our hearts. It will remind us of the purpose of our
journey; it will facilitate us in foregoing our rights, demands and
expectations while yet rendering fully the major and minor rights of others; it
will dispel distractions; and it will make all obstacles easy, even
pleasurable.
There
is no praise (hamd) and no dominion and power (mulk) except that Allah owns it.
Everything, whether tangible or intangible, belongs to Him. In fact, we are in
praise of Him by Him.
Mina
Mina, or Muna, means desire, hope, longing.
Some
texts teach that it was in Muna that adam ( ‘alayhi al-salam) longed and
desired to journey back home to paradise and to be, once again, in Allah’s
presence.
It
is in Muna that the journey begins. The day spent in Muna, termed the day of
tarwiyah (meaning, in part, to quench, to drink to one’s fill), is meant for
our heart to focus on the aim of their journey, to gather in resolution and
focus, and to begin our inner momentum towards the House of Allah.
‘Arafat
‘Arafat means to know, to understand. Another verb scale conveys the meaning of perfuming, making fragrant, scenting. ‘Arafat is the essential pillar (rukn), of Hajj; without ‘Arafat there is no Hajj.
‘Arafat
is the cleansing station outside the haram where we stand and seek forgiveness
for all that we’ve committed in our lives. We beg and implore Allah to make us
worthy of entering into His haram, visiting His House and being in His
presence.
Here, on ‘Arafat, we
learn two things. As we acknowledge our disobedience, our sins, our
rebelliousness and our forgetfulness, we know our unworthiness as true
servants. We reveal everything to Allah, minor or major, Who knows already but
simply wants us to admit with true transparency and sincerity what we are
inside of our selves. Moreover, we begin to know the all-enveloping knowledge, the inestimable mercy, the boundless
generosity and the limitless grace of Alah in forgiving and effacing our sins.
Who is it, beside Him, that can forgive and that does forgive? There is no
refuge or flight from Allah except to Him.
Allah
celebrates, in the presence of the angels, the hujjaj on ‘Arafat asking for
forgiveness. And He affirms to the angels that, yes, He has forgiven them.
Now,
as the sun begins to set, you continue, perfumed and scented with the purity of
Allah’s grace and forgiveness, ever closer to His haram.
Muzdalifa
Muzdalifa, from the Arabic root izdilaf, means to approach, to get closer.
Muzdalifa
is a second station of cleansing and purification. The pilgrim is now closer to
the Ka‘bah. We remain in supplication (du‘a’) after fajr, imploring Allah again
for pardon and guidance. Some scholars have said that in Muzdalifa, Allah also
forgives our violations against the rights of others. Such violations are not
usually forgiven unless, in addition to seeking forgiveness, we remedy what has
been violated.
Muna and the casting
of the pebbles
During the Hajj of Ibrahim (‘alayhi al-salam), he was commanded to sacrifice his son. Allah, of course, never intended that the slaughter take place. Allah wanted, instead, to purify and free Ibrahim (‘alayhi al-salam) from every love and every attachment besides Him.
It
was in Muna that the shaytan attempted to waylay Ibrahim (‘alayhi al-salam)
from sacrificing his son. Ibrahim (’alayhi al-salam) casted pebbles at the
shaytan to reject his designs and prompting.
In
casting the pebbles, the pilgrim affirms Allah’s greatness over everything and
covenants with Allah that he or she will never regress to anything which
displeases Him.
Casting
the pebbles is the casting away of shaytan, the lower self (nafs) with its
desires, inclinations and evil, and, ultimately, casting away everything
besides Allah. The pebble is meant, not to hit the pillar, but to fall inside
the container, or majmar, where it will remain. The fire of the nafs, its
impetus to evil, must be cast out, contained and confined. Our nafs must be
jailed for us to become free.
After
the nafs is jailed by the casting of the pebbles, it is slaughtered. The
sacrifice of the animal signifies the slaughter of the nafs by Ibrahim (‘alayhi
al-salam). Ibrahim’s (‘alayhi al-salam) sacrifice was momentous: he sacrificed
his very will. Ibrahim was named the Khalil (cherished friend) of Allah because
his love for Allah pierced and consumed his entire heart.
The
hair – signifying status, station and pride – is now shaved. Whatever remaining
trace and residue of the disobedient nafs is now completely cleansed.
Now,
the pilgrim is welcomed by Allah to visit His Haram and His House. He or she is
now freed from ihram, but not completely. Washing and the use of perfume are
now permitted; intimate relations are not. Approaching one’s spouse is
unbefitting considering that now the pilgrim is going to visit the Host.
Tawaf al-Ifadah
Ifadah means to flood, to rush, to move.
The
movement from ‘Arafat to the haram is called ifadah. The rite of tawaf that
takes place after the casting of the pebbles, the sacrifice and the shaving of
the head is likewise termed Tawaaf al-Ifadah.
The
heart (qalb), cleansed and purified from its attachments, inundated with love,
desire and longing, floods to the haram, to the House, and to its Lord. There,
it circumambulates the House and renews its pledge of complete and loving
submission.
Sa‘i between Safa and
Marwa
Sa‘i means to work, to strive, to act.
We
remember in sa‘i the actions of Hajar (‘alayha al-salam) as she climbed, walked
and ran up both Safa and Marwa looking for sustenance for her starving child.
The miracle of Zam zam was gifted to Hajar for her efforts and sincere
reliance. Rasulullah (sallalahu ‘alayhi wasallam) teaches that if we drink zam
zam with firm faith and certainty, Allah will most definitely answer our
supplication.
As
servants of Allah, we are embedded in time and space. We must act, all the
while cognizant that it is Allah who creates both cause and effect. To see
waves upon waves of pilgrims walking and running between Safa and Marwa is to
recognize that the reality of our life is constant sa‘i between struggle and
reward, struggle and reward. On the hills of Safa and Marwa, where the pilgrim
alights in reflection and supplication, the heart exalts, seeing Allah’s power
in all matters, yours and others, large or small.
The days and nights of
Muna
During our stay in Muna, we re-affirm and re-declare our desire and hope for spiritual freedom by casting pebbles for three days. Each casting of the pebbles cements our resolution to contain and confine both the lower self (nafs) and shaytan.
You
remain in Muna as Allah’s guest. Here, we must eat and drink with the
consciousness of a guest in front of a Most-Magnanimous Host. The greatest
nourishment during these days, as Allah himself indicates, is His dhikr, or
remembrance. We are destined to leave but Allah intends we leave gradually, in
gratitude to Him, remembrance of Him and gathering a firm resolution for
permanent change when we depart.
Then
the last pebble is cast. Our final farewell is imminent.
The farewell
Most have waited their entire lives for the encounter with the House of Allah. Many will never return. In truth, there is no certainty that any of us will ever gaze on the Ka‘bah again.
Whether
we return or not, we will never forget. It is said – and it is true – that the
Ka‘bah beckons you from afar, then haunts you forever.
It
is related that Ibn ‘Abbas prayed this as his final farewell, clinging with his
entire being to the multazam, the wall of the Ka‘bah between the hajar and the
door:
“O
Allah This House is Your House And this servant is Your servant, and the son of
Your servants You have carried me here on what You have made accessible to me
of Your creation Until You have made me reach, by Your grace, Your House And
You have helped me fulfill my rites of Hajj (O Allah) If You have been pleased
with me, then be more pleased with me And if You are not pleased with me, then
I implore you to be generous to me now – Before my house becomes distant from
Your house For now it is time for my departure, if You permit me – Never to
exchange You for anything else, nor Your House for any other house Not being
desirous of others instead of You, nor of any other house besides Your House O
Allah, Grant me safety and good health in my body, protection in my religion
and allow me a beautiful return And provide me with deeds and acts of Your
obedience for as long as You grant me life And gather for me the best of this
world and the next For truly You have power over all things.”
A
mother once told her son that the Ka‘bah says: The one who does not see me will
never rest; and the one who sees me will never rest.
May
our hearts find their ultimate rest by journeying to Allah long after our
bodies have returned from Hajj. May we always be in Hajj.
THE FIRST TEN DAYS OF DHUL HIJJAH
Shaykh
Maulana Saleem Dhorat
The first ten days of Dhul Hijjah are full of virtues and great blessings. According to a large group of mufassireen (commentators of the Qur’aan), the ten nights mentioned in Soorah Al Fajr are the nights of the first ten days of Dhul Hijjah. Allah says:
By
the Dawn; By the ten Nights; (89:1-2)
This oath substantiates the greatness and sacredness of these
ten nights in the eyes of Allah. This is an extra ordinary oath; it is very
reliable and significant and the wise men can understand that by this oath, Allah
too attaches great importance and value to the ten nights of Dhul Hijjah.
The Prophet sallallahu alayhi wasallam too, has clearly
mentioned the importance and the virtue of these blessed moments. It is
reported by Abdullah Ibne Abbaas radhiyallahu anhuma that the Prophet
sallallahu alayhi wasallam said, “No good deeds done on other days are superior
to those done on these (first ten days of Dhul Hijjah).” Thereupon, some
companions of the Prophet sallallahu alayhi wasallam said, “Not even Jihaad ? ”
He replied, “Not even jihaad, except that of a man who does it by putting
himself and his property in danger (for Allah’s sake) and does not return with
any of these things.”
Bukhaari V1 pp132
Bukhaari V1 pp132
In
another Hadeeth reported by Aboo Hurayrah radhiyallahu anhu, the Prophet
sallallahu alayhi wasallam said, “On no days is the worship of Allah desired
more than in the (first) ten days of Dhul Hijjah. The fast of each of these
days is equal to the fast of a whole year, and the worship of each of these
nights is equal to the worship of Laylatul Qadr.”
Tirmizi V1 pp58
Tirmizi V1 pp58
Moreover, what other virtue can be greater for these blessed
days than the fact that certain specific devotions cannot be performed but in these
specified days. Allah Almighty has specifically chosen these days for the
fulfilment of two of the most important devotions, viz. Hajj and Qurbaani.
One may argue and say that there are other forms of devotions
too, which are fixed to specific days and moments; hence what is the speciality
of these particular days ? The answer to this argument is simple. Although
there are other devotions too, which are also fixed to specific time, such as
fasting in the month of Ramadhaan; but one may, if he desires, fulfil the
devotion of fasting in days other than Ramadhaan i.e. as an optional devotion.
On the contrary, the wuqoof of Arafaat (which is the essence of Hajj), the
wuqoof of Muzdalifah, etc., cannot be performed but in these specified days.
If one was to remain in Arafaat for many months after the 9th
Dhul Hijjah, he will not receive any reward whatsoever and it will never be
considered an act of ibaadah.
Similarly, Qurbaani is performed only in three days one of which
is 10th Dhul Hijjah. There is no possibility whatsoever of a nafl Qurbaani once
these days have lapsed, so much so that qazaa Hajj or qazaa Qurbaani is not
even possible. It is because of these distinguishing characteristics that the
ulamaa have stated, in the light of Qur’aan and Hadeeth that after the days of
the month of Ramadhaan, the greatest days in virtue are the first ten days of
Dhul Hijjah.
The reward of ibaadah in these days increases abundantly and the
results are honoured with specified blessings and mercies by the Creator.
ACTS OF VIRTUE
There are certain specific acts of virtue in these blessed days
of Dhul Hijjah which are enumerated and explained below:
1. Upon sighting the moon of Dhul Hijjah, those people intending
to perform Qurbaani should neither cut their hair nor clip their nails until
the Qurbaani is performed. This is a mustahab (desirable) act derived from
Hadeeth of the Prophet sallallahu alayhi wasallam wherein he has said:
“A person should neither clip his nails nor cut his hair until
he performs qurbaani”.
Ibne Maajah
Ibne Maajah
Some
ulamaa have explained the reason and wisdom behind this order of the Prophet
sallallahu alayhi wasallam thus that in this month, hundreds of thousands of
people are blessed with the opportunity of visiting the sacred house of Allah
in Makkah.
They enjoy the spiritual atmosphere of the holy places and
acquire maximum benefit from the blessed moments.
Whilst
they are there in the state of ihraam certain
acts become impermissible for them. Amongst them is clipping of nails and
cutting the hair. The Prophet sallallahu alayhi wasallam instructed those of
his followers who could not reach the blessed places, to imitate the pilgrims
by not cutting the hair and clipping the nails so that the mercy of Allah can enshroud them too together with
the pilgrims.
2. These days are so blessed that a day’s fast is equivalent to
a year’s fast and a night’s devotion is equivalent to the ibaadah of Laylatul
Qadr. The indication is towards the fact that we should endeavor to perform as
many virtuous acts as possible in these days.
3. 9th Dhul Hijjah is the day of Arafah in which the main fardh
of Hajj is performed i.e. wuqoof Arafah. This is a great moment for the
pilgrims when the Mercy of Allah descends upon them in abundance and their sins
are forgiven and du’aa accepted. Allah, through His Compassion and Mercy, has
not deprived the non-pilgrims of his mercy, but rather, shown the way to His
Pleasure. The Prophet sallallahu alayhi wasallam was asked about the fast of
the day of Arafah. He said, “It compensates for the (minor) sins of the past
and the coming year.”
Ibne Maajah
Ibne Maajah
Note: One should take note that the sins forgiven are minor
sins. The major sins are not forgiven without tawbah.
4. The reciting of Takbeeraate Tashreeq after every fardh Salaat
from the Fajr of 9th Dhul Hijjah to the Asr of 13th Dhul Hijjah (i.e. total of
twenty three fardh Salaat). It is waajib upon men to recite this takbeer once
after every fardh Salaat audibly. The women should recite it silently.
5. The Sunnah of Ibraahem alayhi salaam – the Qurbaani. It is to
be performed on 10th, 11th or 12th Dhul Hijjah. One may sacrifice a thousand
animals on days other than these, but it will never be regarded or considered a
Qurbaani.
Here, a believer is taught a great lesson that an action or a
place or a time does not hold any virtue in itself; but rather it is Allah’s
command and order that changes the status, level and grade of things. Regarding
Qurbaani, the Prophet sallallahu alayhi wasallam said:
“There is nothing dearer to Allah during the days of Qurbaani than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgement with its horn, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart.”
Tirmizi V1 pp275, Ibne Maajah V1 pp226
“There is nothing dearer to Allah during the days of Qurbaani than the sacrificing of animals. The sacrificed animal shall come on the Day of Judgement with its horn, hair, and hooves (to be weighed). The sacrifice is accepted by Allah before the blood reaches the ground. Therefore sacrifice with an open and happy heart.”
Tirmizi V1 pp275, Ibne Maajah V1 pp226
May Allah ta’aalaa bless us with spiritual gains and His
Pleasure in these blessed moments. Aameen.
COMMON HEALTH ISSUES DURING HAJJ
RESPIRATORY
INFECTION
People from all over the world bring
with them all kinds of infections, and the unavoidable closeness of the
hundreds of thousands of Hujjaj facilitates easy spread of those illnesses.
Fatigue, and lack of sleep from the physically demanding regimen of Hajj rites as well as the over-enthusiastic
exertions in salah and devotions, lower one’s immunity and resistance, thereby
making one more vulnerable to disease. Acute respiratory infection is very
common. Epidemics of flu-like illnesses are also very common.
The key point here is
that nearly all-upper respiratory tract ijifections (URI) are viral. They will
resolve spontaneously, and require no antibiotic treatment. Patients should
seek care only if they experience symptoms consistent with complications of URI
such as prolonged illness with purulent nasal secretion, fever, and facial
pain; isolated sore throat with fever; shortening of breath; productive cough
with fever or shortening of breath, or the subjective feeling of a severe
illness. Try symptomatic measures to minimize the symptoms of sore throat or
flu, as follows:
Drink lots of clear fluids (water, juice, Sprite).
Take acetaminophen or
paracetamol to reduce pain and fever. For a cough try an over-the-counter cough
suppressant. For sore throat: gargle with salt water; suck on ice cubes or
lozenges; drink hot water with lemon and honey. Wash your hands often. Flu is
spread through the air by coughing or sneezing. It may also spread by hand
contact.
HEAT ILLNESSES
Not all types of heat
illnesses are mentioned here to avoid confusion or unnecessary details. It
should be made clear, however, that heat can present major challenges to
persons making Hajj, and that they should take such illnesses seriously.
HEAT EXHAUSTION
Commonly caused by
dehydration and loss of body salts. It is manifested by weakness, headache,
dizziness, nausea, vomitting, and diarrhea. An increased body temperature and
pulse rate may be present. The treatment of heat exhaustion is by resting,
getting out of the heat/sun, sponging the body with water and fanning it, and
aggressively replacing fluids and salts. If not taken seriously, this can
progress to heat stroke. Patients diagnosed as suffering from heat exhaustion
should be admitted to hospital where they are covered with large sheets of wet
gauze and fans used to aid cooling. IV-fluid should be administered and a fluid
balance chart kept monitoring urine output. Nearly all patients recover and are
discharged within 24 hours. Patients must be transferred immediately to the
nearest health care center.
HEATSTROKE
In this condition the body loses its ability to regulate temperature and the body temperature soars, often to above 106 degrees. Sweating may or may not be present. The hallmarks of heat stroke are physical collapse and mental deterioration ranging from confusion to coma. This is a medical emergency and must be treated aggressively with rapid cooling and IV-fluids if available. If not,death or permanent damage to the kidneys, heart, or liver may result. Emergency treatment can consist of cooling in whatever water is available or removing clothing and wetting/fanning the body. If able to drink, give the victim water, or oral rehydration formula.
All patients diagnosed as suffering from
heat stroke should be cooled on the specially designed Makkah Body Cooling Unit
(BCU). This achieves rapid reduction of the body temperature by evaporation
from the warm skin; the skin temperature is kept at 30-32 C (84-90 F) to
enhance vasodilatation and increase the heat flow.
PREVENTING HEAT
ILLNESS
Even marginal dehydration interferes with the body’s ability to regulate temperature. It also makes a mild diarrheal illness more likely to become serious. In hot climates you should always consume enough water so that you must urinate every two to three hours. If your urine becomes dark yellow it means that you are getting dehydrated or that you are getting jaundiced! Here are some preventive measures that help you reduce the burden of heat:
Even marginal dehydration interferes with the body’s ability to regulate temperature. It also makes a mild diarrheal illness more likely to become serious. In hot climates you should always consume enough water so that you must urinate every two to three hours. If your urine becomes dark yellow it means that you are getting dehydrated or that you are getting jaundiced! Here are some preventive measures that help you reduce the burden of heat:
* Don’t be exposed to
direct sunlight but rather use an umbrella or other protective gadget
* Don’t leave your
kids is unventilated vehicles
* Drink plenty of
water, even if you are not thirsty (preferably Zam-zam water)
* Keep a close watch
on children to be sure they do the same
Reduce physical
activities by:
* Not walking for long
periods. Rather ride any available vehicle
* Trying to avoid
crowded places as much as you can and not rush when performing rites
* In case of weakness
(e.g. chronically-ill patient) and if you can’t handle the crowd during
stoning, it is permissible for you to go to Mina at the end of the night to
stone the Jamra before the arrival of the crowd
* Taking enough time
for rest and sleep as needed