And the pligrim said, "O young man, worship is only acceptable if it meets this two criterias, firstly, one devote it to Allah alone, desiring the Hereafter, this is called ikhlaas. It can not be done with the intention of being seen by others, this is called riyaa', or for worldly gain. Secondly, One must follows the Prophet's (ﷺ) examples, in words and deeds. This is can not be accomplished except through knowledge of the Sunnah. The Sunnah is the Prophet (ﷺ) way of doing things, his speech, actions and tacit approvals.(Part 4)
Hajj is a truly magnificent act of obedience and worship which embodies servitude, submission, and humility before Allah. One who performs Hajj departs from the pleasures and beloved things of this world, migrating to his Rabb. He leaves behind his property, family, and relatives, alienated from his own house and homeland. Shedding his usual clothing, he replaces them with an Izaar and a Ridaa’ and leaves his head uncovered, humbling himself for his Lord. He refrains from applying perfume and abstains from marital relations. He makes his way through the rites of Hajj with a tranquil heart, tearful eyes, and a tongue constantly making mention of Allah, remaining hopeful for mercy from his Lord, and fearful of His punishment. All the while, he defines his purpose with the Talbiyah saying, “Labbaykallaahumma labbayk”. The Talbiyah is the motto of Hajj. The essence of Islam is submission to Allah, acknowledging His Tawheed, yielding to Him in obedience, and absolving oneself from Shirk and its perpetrators.
The rites in Makkah basically commemorate the trial of Hajar and her ultimate triumph over all odds. Despite the apparent hopelessness in her situation, she had faith and trusted in Allah and triumphed. It is also significant that she plays a central role in what is related to her and her child because that went on to play a central role in the Hajj rites. Hajar is a central figure in the rites and rituals of Hajj. She is a key figure whom all Muslims must respect. Following her footsteps, Muslims respect her courage and her faith. This points to the reality of the status of women in Islam. Islam establishes respect for women and the teachings within Islam put them in a lofty status.
Islam puts forth the correct view, the Divine view, of women. This does not mean that it was not in existence in the time of Moses, Prophet Eesaa, or Abraham, peace be upon them, or the others. It existed then, too; however, the light of the earlier prophethood had been extinguished. Women were taken down to the lowest of low in societies across the earth. In Islam, they were brought back to a position of respect and honor.
In Makkah, the most important act of worship is tawaaf. Tawaaf around the Ka’bah is the next major rite of worship, as well as Sa'i between Safa and Marwa. These two acts are unique to Makkah as tawaaf and sa'i are not done anywhere else. If tawaaf is made elsewhere then it is done illegitimately. Most of the time should be dedicated to tawaaf because all of the prayers can be done anywhere else, but tawaaf is unique to the Masjid Al-Haraam, therefore it is best to try perform it as much as possible.
The tawaaf consist of seven circuits, counterclockwise. The counterclockwise direction is what is known as the “natural way”. Creation follows those “natural laws” which are laws that Allah set for creation and in which the choice Allah gives mankind to obey His commands or disobey them. In following Allah’s command to make tawaaf in this direction, mankind’s movements join the rest of creation. Had Allah commanded that direction to be clockwise, then that would be the direction used; however, it has been commanded to move in the same direction as the rest of all of the other natural phenomena that exist around us, following this same pattern.
Tawaaf should have the remembrance of Allah as its essence. Any distraction from that remembrance should be avoided. Complete focus should be on the remembrance of Allah which can only happen if the beginning of preparations was with humility. Entering the rites in sincerity ables the worship of Alah as He deserves to be worshipped.
The core of the tawwaaf is admiration. If you walking around a building, you usually done in awe of the place. It is an act of admiration. So, fundamentally, tawaaf is an act of admiration. Circling the Ka'bah in silent and audible prayers, feeling the greatness of Allah Subhanahu wa Ta'ala in the heart establishes this admiration. The heart of a believer should be between fear, hope, and love of Allah. All of this should be encompassed in the mind and heart as tawaaf is being made. Love of Allah is felt for what He has given to mankind in terms of guidance so that there is no struggle with discovering the meaning of life. The purpose of life has been made clear. Thanks and praise and love is owed to Allah for what He has given us.
When the Prophet (ﷺ) came to make Umrah when the pagans were still there, they began saying that the Muslims would not be able to make the tawaaf after coming all the way from Madinah. The fever of Madinah was well-known, and they were thought to be weak and therefore unable to make the tawaaf right away. For this reason, the Prophet (ﷺ) had them walk briskly in the tawaaf and perform the al-itba’ to show their strength. That is why in the first tawaaf, which is known as “Tawwaaf ul Qudoom” , there are certain practices that the Prophet (ﷺ) was known to do. He used to walk briskly through the first three circuits around the Ka’bah, from the Black Stone to Rukn Yemeni, this is called raml and only recomended for men. He (ﷺ) used to wrap the upper garment, Ridaa’, around him exposing the right shoulder, al-Itba’, which is done only in the tawaaf. Today, many Muslims wear their ihraam off the right shoulder all through the Hajj or Umrah, but the correct way is to do this when the tawaaf is begun, in doing Raml. Before it and after it, the ihraam garment is properly worn covering both shoulders.
Even though there are no pagans there anymore, the Prophet (ﷺ) left it as a rite for us; were it only to have been for his time then he would have informed us. Tawaaf should be performed with strength; strength which is the inner strength with understanding that the real strength is one of faith. The truly strong man or woman is not the champion wrestler but the one able to control him or herself in the time of anger. This is because everyone can get angry very easily, but the one who can control himself at that time is the truly strong person. Therefore, when going around the Ka'bah, our strength is shown by resisting anger, because things are going to happen and it is very easy to get angry.
Tawaaf begin from the Black Stone. We are encouraged to go and to kiss the black stone because we follow the way of our beloved Prophet (ﷺ) as Omar Ibn al-Khattab said when he was making tawaaf, he stopped in the tawaaf and pointed at the black stone, “I know that you are only a black stone, just a stone, that you can neither benefit me nor harm me, and the only reason why I am kissing you is because the Messenger of Allah (ﷺ) kissed you.” Kissing the black stone is indicative of love for the believers from the time of Adam who are bound in a bond of love of Allah. It is a bond that links the believers together throughout the ages. So, we are enjoined to kiss the Black Stone. If it cannot be kissed, it is touched with the hand then kissed the hand, and if that cannot be done, then it is waved at, but not kiss the hand. It is incorrect to wave and kiss the hand because the Prophet (ﷺ) approved touching it and kissing the hand, yet he did not approved waving at it and kissing the hand.
One part of the characteristic of the believer is discipline, which is shown in obedience to Allah's command, and also the command of His Messenger (ﷺ). The believer does not follow his own desire. Although it is good according to him, but actually not necessarily good in the sight of Allah. Any action that is done believing that is it pleasing to Allah means that is the act worship or ibaadah. If there is an act intended for worship but is not sanctioned by the Prophet (ﷺ) then we don't do it. The Prophet (ﷺ) said “Take your rites of Hajj from me.” Therefore, what he did, we do and what he didn’t do, we don’t do. Part of the training from Hajj is training in following the way of the Prophet (ﷺ).
Sa'i literally means to run or to make an effort. Islamically, it refers to the walking between Safa and Marwa . Safa and Marwa are two small hills and are the places where Hagar ran in order to try to find help for herself and her son. They represent Al-Akhthu bil Asbaab, which means taking action known that the cause and effect chain requires certain actions to produce certain results. Making the effort, that’s what Safaa and Marwah represent. Relative to her situation, Hagar’s effort did not produce the result that she was seeking. She was looking for a caravan from those two points to whom she could call out to, so that they would come and rescue her and her son. That didn’t happen, but she was rescued. Allah rescued her with the well of Zamzam. Due to that, the caravan which she had sought came. That is the greatness of Allah Subhanahu wa Ta'ala.
Sa'i is part of the rites helps with establishing taqwa, God consciousness. Therefore when walking between the two, du’a is made similar to when making tawaaf. The beginning of the sa’i is at Safa, and the end is at Marwa . Safa to Marwa is one round, or one shawt in Arabic. Some people mistakenly think one shawt is going from Safa to Marwa and back to Safa again, but the correct is, from Safa to Marwa is one and from Marwa to Safa again is two. Since there is an odd number, it is begun at Safa and ended at Marwa.
Between Safa and Marwa, in the floor of the valley, is a section marked with green lights. In this place it is required to hasten or walk quickly. It is done a bit more briskly than when going around the Ka’bah . In the extreme crowd of Hajj, it is permissible to simply walk. It is required to hasten if it is possible, but where the crowd prevents that, then walking is permissible. Upon completion at Marwa, the last rite of Umrah is that of shaving the head.
Shaving the head completes the state of ihraam. Upon entering into ihraam, the most important issue is humility before Allah; therefore ihraam is also exited in the most humble state possible by shaving the head. How does one humbly exit this purified state? The Prophet (ﷺ) said, “May Allah bless those who shave their heads.” And the companions asked, “And what about the trimmers?” He said, “May Allah bless those who shave their heads.” Another companion asked, “But what about the trimmers Ya Rasoolullaah?” “May Allaah bless those who shave their heads.” “Oh Rasoolullaah, nothing for the trimmers?” “And may Allah bless those who trim their heads”. So, this is a strong message. Shaving the head is where the greatest blessings lie. It is the affirmation of humility.
Shaving the head is not ordered for women They are commanded to trim their hair but it should be a complete trimming by gathering all the hair together and trims about one inch from all over the hair. It is required that someone else trims hair and it should be trimmed from the hair all over the head. It is symbolic of a higher level of humility for men and for women they must be sure to completely trim the hair of the whole head.
For ‘Umrah, all rites are finished in one day, but in Hajj, the next set of rites will take two to three and possibly four days. On the eighth of Dhul-Hijjah, the next major aspect of Hajj is the one in which the most time is spent and that is staying in Mina. The significant aspect of Mina is that since there is so much time spent there, it is of particular importance that time is not wasted while staying there. The time in Mina is essentially spent in prayer and remembrance of Allah.
Mina is a location that is highly socialized. Before the conquest of Makkah, and even before the Hijrah, the Prophet (ﷺ) used Mina as a place to acquaint himself with the various tribes and clans that came for Hajj. In earlier days, Mina was the place where the animals for riding and going through the rites of Hajj were watered. On the eighth of Dhul-Hijjah, the hujjaj begin to arrive in Mina, and it is known as Yawmu Tarweeyah (the day of watering). It is given this title due to this designation of being where the mounts for Hajj were watered. In our times, watering the animals and preparing them for the Hajj days no longer happens, rather it is where the Hujjaj are prepared for the next major group of rites.
In Mina the focus is on the prayers. While in Mina, the prayers are shortened. Dhuhur, Asr and Isha' prayers, those that have four units, are shortened to two, but they are not joined to another prayer. They are prayed at their times. During the time in Mina, the believer needs to very consciously attend to the prayers and remembrance of Allah. Tahajjud and Witr are highly recommended in Mina. Therefore in Mina, time should be taken to one’s advantage and tahajjud prayed. Salah, du'aa and dhikrullah are three main focuses of Mina.. While making du'aa in Mina, it is important to focus on the straight path asking Allah for His guidance and also to remove from us the negative characteristics and qualities which prevent us from being firmly established on it. Even though there is an element of socializing, it should be socializing for the sake of Allah as much as possible. Being in the consecrated state of ihraam should affect the individual emotionally, psychologically and spiritually.
The stay at Mina should not just be a step which puts us closer to Arafah. The same principles of donning the ihraam should be present in this staying at Mina. The intention of Hajj is based on humility, one of the most important characteristics of the believer in terms of morality. Being in ihraam is a humbling state by being reduced to the minimum in terms of dress. For women it should be as simple as possible and for men it should be even simpler. Also, patience is a characteristic which is required throughout the Hajj. Ihraam takes the concept of humility to another level. That same principle of ihraam is now reapplied in the rites of Mina.
Although there are relatively few verses in the Qur’an about Hajj, Allah made frequent mention of Taqwa in them. This is because during Hajj there are factors conducive to having Taqwaa which are not found at other times. However, this only takes place with a sound understanding of what Hajj truly is and what it signifies. Observing Taqwa is the most profound instruction and advice that can be given. It is the best provision that can be taken for the Day of Reckoning. The benefits and virtues which Taqwa produces are limitless, and the most honored of people with Allah are those with the most Taqwa. Observing Taqwa is for one to place a means of protection between himself and whatever he fears of wrath and punishment from Allah. That can only be accomplished by fulfilling commands and avoiding prohibitions.
Hajj is most certainly one of the blessed chances to make Tawbah, return to Allah, be cleansed from sins, and be saved from the Hellfire. The fact that Hajj is a momentous opportunity for the forgiveness of sins, seeking pardon for mistakes, and being freed from the Fire. The Muslim must hasten in making Tawbah to Allah in order to earn success and a great reward. Tawbah is one of the noblest deeds, and among the most beloved and dearest to Allah. He especially loves those who turn to Him in repentance. We ask Allah to bless us with sincere Tawbah, accept it from us, wash away our sins, and answer our prayers. Indeed, He is All-Hearing and the One Who responds.
(Part 2)
