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New Muslims Pilgrimage

My Lifetime Journey

Ka`bah-Makkah

Not even the hardest of hearts could be left unmoved by the grace, simplicity, and majesty of the Ka`bah, which has been on this spot since the beginning of time itself.

 

When Prophet Ibrahim (peace be upon him), the intimate friend of Allah, was commanded all those years ago to proclaim the pilgrimage to Makkah, he did so in faith. Standing in what was little more than a barren, inhospitable desert, he called out for men and women to come on pilgrimage to the holy Ka`bah at Allah’s command.

He was astonished at the response. From the north, south, east, and west, he heard voices calling out, “I respond to Your call, O Allah! I respond to Your call,” and people began to come from all the corners of the earth in praise of Almighty Allah.

Thousands of years later, people are still coming from every corner of the globe to worship at Allah’s command. I have just returned from performing `Umrah, the lesser pilgrimage for the first time, and I share these thoughts with my Muslim brothers and sisters to encourage their faith and that Allah’s name be glorified even more.

But what can I say? How can I describe an experience so profound and so beautiful? Shall I say that it was the most blessed experience of my life? Shall I say that Almighty Allah touched my heart and gave me a feeling of peace I had not known before?

Shall I describe the tears that flowed freely from my eyes, affirming my Muslim faith, as I walked around the holy Ka`bah with thousands of others, begging Allah’s blessings for myself and for those I love? Perhaps the best way is just to start at the beginning, and to allow Almighty Allah to use my poor words as He wants.

Preparing for any journey is, in many ways, almost as important as the journey itself. As I prepared for my journey to Makkah, my heart already began to stir at the enormity of what I was about to do.

I had read all the books and consulted all the manuals so that my `Umrah, in sha’ Allah, would be accepted. I learned the prayers in Arabic that I would need to say at different parts of the pilgrimage.

Good Muslim brothers had told me not to worry too much about all this, because it would be my heart that would speak when I reached the holy Ka`bah. I know that Almighty Allah has placed within the heart of every Muslim a deep longing to visit Makkah, to return home to where we belong, to that first house built on Earth in worship of Allah.

Some say that it was Prophet Adam (peace and blessings be upon him) who first built the Ka`bah. Others suggest it was first built by angels beneath the throne of Allah in heaven. Others still attribute the first building of the Ka`bah to Prophet Idris (peace be upon him). Whatever its origins, we know that over time this first building fell into disrepair and ruin and that by the time of Prophet Ibrahim, there was nothing left of it except a small mound of earth. Allah commanded Prophet Ibrahim and his first-born son Ismail (peace be upon them both) to rebuild the Ka`bah.

I had written all these things before and had a good knowledge of the history of the Sacred House, but now it was real to me. This time I was leaving my home in Cairo, wearing the simple white garments of Ihram.

Upon leaving, I was showered with good wishes and prayers by family and friends who so happy for me as I prepared for the journey of a lifetime. Even during the drive to the airport and the arrival at the airport itself, many Muslims showed on their faces the delight they felt at seeing a brother setting off to perform `Umrah.

What a blessed religion is ours, that brothers and sisters we don’t even know should care for us so much! Throughout the journey, I was repeating in Arabic those sweet words which Prophet Ibrahim, first heard all those years ago as follows:

“I respond to Your call, O Allah!

I respond to Your call and I am obedient to Your orders.

You have no partner.

I respond to Your call.

All the praises and the blessings are for You.

All the sovereignty is for You.

And You have no partners with You.”

As the plane took off, I said these words. As we flew across the Red Sea and landed in Jeddah, I continued to say them. As I said them, my heart filled with excitement as I traveled by car through the Makkan hills and approached the city. More tears came as I arrived in Makkah and saw the sanctuary for the first time from a distance.

But nothing can describe the feeling of entering the sacred mosque and seeing the holy Ka`bah. I was choking with tears, the mosque left me breathless and filled me with an immense joy. Not even the hardest of hearts could be left unmoved by the grace, simplicity, and majesty of the Ka`bah, which has been on this spot since the beginning of time itself.

I kept telling myself that in this very place our beloved Prophet (peace and blessings be upon him) walked and prayed, as well as countless millions of other good Muslims through the centuries.

And so I performed the rituals of `Umrah, my heart beating with joy and tears running down my cheeks. For something so profound, the rituals were really very simple. They basically involved walking around the Ka`bah seven times and then running or walking seven times between the hills of Safa and Marwah, in imitation of that desperate search for water made by Hagar, which culminated in the spring of Zamzam gushing from the ground. Our beloved Prophet taught us to say just one prayer as we encircle the Ka`bah as follows:

“May Our Lord grant us blessings in this life,

Blessings in the life to come,

And save us from the torment of the hell-fire.”

All of this seemed like a dream. While my lips were saying what I had learned to say, my mind was racing with thoughts and my heart was pouring out everything within it. I had come to the very center of the world in response to the call of Allah. What love He shows to us, and yet how ungrateful we are. What blessings He showers upon us each day, and yet how slow we are to respond to the call of the adhan and to utter His praises.

We can gladly spend hours sitting in front of a television set or talking idly on a mobile phone, and yet we hardly find the time to spend a few minutes in prayer, even though our life in the hereafter depends on it.

The experience of `Umrah or Hajj is like a piercing sword. It cuts through all the rubbish we surround ourselves with and it shows us our lives in their real perspective – we come from Allah and it is to Allah that we will return. The experience of `Umrah is also like being soaked in love. Our heartfelt response is one of thanks.

In Madinah

As if all this were not enough, most pilgrims usually finish their pilgrimage to Makkah by spending a few days in Madinah, the city of our beloved Prophet and the first Muslim state ever. In Madinah, the mosque was at the center of the city and Allah was at the center of every Muslim’s life.

I finished my own pilgrimage in the same way, walking the very paths trod by Allah’s Messenger and falling in prostration on the ground in the same places where he prayed. I met Muslims from almost every nation on earth and was welcomed to the city by Muslims for whom Islam is everything.

If Makkah, then, is the place of powerful emotions that shake a person to the core, Madinah is truly the city of peace. The Prophet’s Mosque is a place of calm and quiet. With its salmon-colored walls, grey and cream Moorish arches, and its floors and pillars of white, polished marble, the mosque is breathtakingly beautiful.

Although it is immense and holds thousands at a time for prayer, the Prophet’s Mosque is a place of peace. The gentle personality and the presence of our beloved Prophet (peace and blessings be upon him) is everywhere. Madinah is such a privileged place to end one’s journey of a lifetime.

Now that I am home, the real challenge of living out my `Umrah begins. It is not difficult to pray for long periods of time and to focus all your thoughts on Islam when you are looking at the Ka`bah or are near the final resting place of Allah’s final messenger to mankind. The routine of daily life, though, with all its distractions, is less easy.

I cherish the memories of those days in Saudi Arabia in my heart, and I say al-hamdu lillah (praise be to God). I pray that Almighty Allah will give me the strength to be a good Muslim. I pray that I will always be prompt and faithful to prayer. I pray that I will now learn and recite more of the Qur’an every day.

And, after the experience of a lifetime, I pray that I will always give good examples to my Muslim brothers and sisters, and that I can show to non-Muslims how sweet and beautiful the message of Islam is. Ameen.

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Source: idristawfiq.

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Hajj: Its Meaning and Position from the Qur’an

ka`bah_Makkah

The House, itself, is not to be taken as an object of worship: it is simply a place for worshipping the One.

Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): “Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways; that they may witness the benefits (provided) for them, and celebrate the name of Allah, through the days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want. Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House”. (Al-Hajj 22:26-29)

Perform the pilgrimage and the visit (to Makkah) for Allah. And if you are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or has an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if you are in safety, then whosoever contents himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when you have returned; that is, ten in all. That is for him whoso folk are not present at the inviolable place of worship. Observe your duty to Allah, and know that Allah is severe in punishment.

The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good you do Allah knows it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.

It is no sin for you that you seek the bounty of your Lord (by trading). But, when you press on in the multitude from `Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before you were of those astray.

Then hasten onward from the place whence the multitude hastens onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

And when you have completed your devotions, then remember Allah as you remember your fathers or with a more lively remembrance. But of mankind is he who says: “Our Lord! Give unto us in the world,” and he has no portion in the Hereafter.

Remember Allah through the appointed days. Then whoso hastens (his departure) by two days, it is no sin for him, and whoso delays, it is no sin for him; that is for him who wards off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered. (Al-Baqarah 2:203)

Pilgrimage, an important religious duty in Islam, is described at length in the Qur’an, as is evident from the two passages quoted above. Some of the points addressed include: the House of Allah (the Ka`bah) and its credentials, how the Prophet Abraham (peace and blessings be upon him) proclaimed Pilgrimage and the response to it down the ages, the benefits of pilgrimage, and how it represents the essence of all other acts of devotional worship in Islam, especially the spirit of piety and surrender to Allah pervading every aspect of pilgrimage.

The Qur’anic passage opens with placing pilgrimage in its historical context. At Allah’s directive and at the site identified by Him, the Prophet Abraham constructed the Ka`bah, the House of Allah, and hence its special, hallowed status.

Nonetheless, this account is immediately followed by a condemnation of polytheism in any form. It appears that the above note is intended to clarify beyond any shadow of doubt that the Ka`bah owes its exalted position only in view of its close association with Allah.

The structure of the Ka‘bah itself has no sanctity of its own. It is Allah the One True God, not the Ka`bah, which is to be worshipped. As for keeping it clean and pure, the directive has both a literal and a figurative sense, clear of all material and spiritual filth – for all true worshippers of the One Universal God.

Furthermore, the House, itself, is not to be taken as an object of worship: it is simply a place for worshipping the One.

After the Prophet Abraham had constructed the Ka`bah and ensured that only the One True God would be worshipped there, Allah directed him to issue a general proclamation, asking people to visit the Ka`bah.

In his “The Glorious Qur’anDaryabadi, a famous Indian Muslim writer and exegete of the Qur’an, pertinently draws attention to the fact that this proclamation was made thousands of years ago, before the era of the press, the post, the telegraph, the wireless, the radio, television and other such paraphernalia of modern publicity and propaganda that mankind has been responding to during all these centuries, by performing the pilgrimage in their tens and hundreds of thousands every year!

Amid the various acts of worship prescribed in Islam, Hajj stands out above others in many respects. That the performance of Hajj provides an opportunity to pilgrims “to witness the benefits to them” is a special feature of Hajj. The above point is made in Allah’s directive, asking mankind to perform Hajj:

And proclaim unto mankind the pilgrimage. They will come unto you on foot and on every lean camel; they will come from every deep ravine, that they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He has bestowed upon them. Then eat thereof and feed therewith the poor unfortunate. (Al-Hajj 22:27, 28)

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005/1426 H.

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Hajj: For Every Act There Is a Benefit

 

Tawaf_Makkah

The sense of liberation and purgation is enhanced by the immediate environment and constant mention of Allah which form part of Hajj.

The benefits accruing to pilgrims are numerous and varied; religious, financial, social, political and intellectual. Down the millennia pilgrims have witnessed these benefits. This truth comes out at its sharpest in their numerous narratives and travelogues.

There is hardly a pilgrim who returns home without experiencing some of these benefits. It is commonplace that each act of worship has its own benefits. However, the benefits gained from Hajj are, relatively speaking, much more palpable and pronounced, observable to both pilgrims and non-pilgrims.

Winning Allah’s pleasure is, of course, its greatest benefit, which cannot be matched by any other gain imaginable. Accordingly, the Prophet Muhammad (peace and blessings be upon him) clarified that on accomplishing Hajj a pilgrim is akin to a new-born baby in being pure and sinless.

Amazingly enough, the moment one intends to perform Hajj, a sea change sets in one’s mindset, psychological make-up; in sum, on one’s entire outlook on life and benefits start pouring in immediately. For Hajj represents, so to speak, the pervading spirit of all the prescribed acts of worship in Islam.

The constant mention and remembrance of Allah and chanting certain formulae during Hajj are the unmistakable hallmarks of dhikr (remembrance of Allah) which permeate Hajj. This mention of Allah at appointed times during the course of Hajj also captures the spirit of salah, which is incorporated into Hajj.

A set of certain restrictions, forbidding pilgrims the use of otherwise perfectly lawful and wholesome things during the state of ihram (consecration), reminds one readily of the prohibitions placed on one during the month-long fasting during Ramadan.

Taken in this sense, Hajj incorporates features which are special to fasting. The journey undertaken to perform Hajj, often entailing inconvenience and suffering, re-enacts the essential component of the Hijrah (migrating in the cause of Allah). For in both of these acts of worship one willingly undergoes discomfort and emotional, material and monetary loss for the sake of Allah.

By the same token, some features specific to Jihad (striving in Allah’s cause) also characterize Hajj as the pilgrim makes sacrifices related to both his body and belongings. It goes without saying that to perform Hajj the pilgrim incurs expenses. This reinforces the spirit underlying zakah that man is only a trustee over the material resources endowed on him by Allah and that he should spend in consonance with Allah’s directives. Animal sacrifice, another prescribed act of worship in Islam, happens to be one of the major rites of Hajj itself.

Viewed thus, Hajj displays the quintessence of all the main acts of worship in Islam; prayer, fasting, zakah, hijrah, jihad and dhikr. One may therefore, maintain that this single act of worship, Hajj, renews in one the spirit pervading several acts of worship which is a benefit beyond all measure.

Furthermore, each rite of Hajj is characterized by many benefits which have both functional and catalytic value. The donning of ihram makes one realize paradoxically both the importance and worthlessness of clothes, of which one is habitual since birth. Clothes invest one with identity; individual, social and ethnic. Cloth is doubtless one of Allah’s major bounties bestowed on man.

At Allah’s command however, one stops using one’s traditional clothes during the state of ihram. This amounts, in a sense, to removing an artificial barrier to the unity of mankind. Pilgrims dressed in frugal ihram display the essential sameness of mankind, cutting across distinctions of social class, financial status and ethnic origin.

The strong individuality exhibited, rather reinforced by one’s preferential clothes, is instantly replaced by the awe-inspiring unity of mankind, with each one of the millions of pilgrims, assembled every year during the Hajj period, represented only as an obedient servant of Allah. Ihram thus instructs one in the ideal of mankind’s unity, which has assumed greater importance and relevance in today’s conflict-riven and disunited world.

More importantly, the donning of ihram places certain restrictions on one, ranging from refraining from sexual relations with one’s wife to hunting or wearing perfume, etc. This further infuses and strengthens a spirit of self-restraint. A pilgrim in ihram is not allowed to kill even an insect. He is not to indulge in fighting, obscenity or evil. Avoiding aggression and controlling animal instincts are thus the benefits arising out of donning ihram.

Talbiyah (chanting during Hajj) is of immense benefit for the pilgrim. At one level, it facilitates the bonding between man and Allah, between the creature and the Creator. At another, it helps one discover one’s true self – of wholesale surrender to the Supreme Lord.

One’s sense of proximity with Allah is further heightened by the sacred locale of Hajj sites. The House of Allah and other structures and places with thousands of years of rich history and their association with such august figures as Allah’s Messengers, from the Prophets Abraham and Muhammad (peace be upon them) to the latter’s Companions, make one inhale and imbibe the sense of the sacred and sublimate one spiritually and emotionally.

At the same time, this grand setting humbles one, making one all the more conscious of one’s failings and lapses in being true and faithful to one’s covenant with one’s Lord. Psychologically and morally it brings such benefits which a pilgrim treasures throughout his life.

The talbiyah and Hajj-setting help a pilgrim release and ennoble his feelings, especially towards his Creator and Lord. The sense of liberation and purgation is enhanced by the immediate environment and constant mention of Allah which form part of Hajj.

The visit to Haram (the Sacred Mosque) further heightens the sense of the hallowed and the sacred. It is innate in human nature to exteriorize, objectify and perceive the sacred with sense perception.

In Islam the sacred is abstract and rightly belongs to the domain of al-ghayb (the unseen which is beyond the realm of human sense perception). This natural desire on man’s part is, nonetheless gratified, to a certain degree, on seeing and going round the House of Allah, a concrete object yet enjoying such a close association with the sacred and the divine. The visit thus has a sublimating and exhilarating effect on the pilgrim’s spirit. Needless to add, this benefit is not obtainable anywhere else.

Furthermore, the Prophet (peace be upon him) is on record as saying that a prayer offered within the precincts of the Sacred Mosque is equivalent to one thousand prayers offered in any other mosque. This benefit of Hajj is too great to be disregarded by any Muslim.

Tawaf (circumambulation of the Ka`bah) broadens and reinforces one’s spiritual benefits. This rite draws the pilgrim into the proximity of the sanctum sanctorum. Standing near the Ka`bah, praying at the spot on which the Prophet Abraham (peace be upon him) had once stood, visiting the Zamzam well and drinking its water, and performing Sa`i between Safa and Marwah all being part of the rites of Hajj, help the pilgrim re-enact sacred history.

This benefit, once again, is special to Hajj. While regarding himself as part of the grand tradition, the pilgrim gains firm religious conviction. In other words, revivification of faith is one of the great benefits of Hajj.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005/1426 H.

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Sunnah Acts in Hajj

By Dr. Ali Gomaa

Tawaf_Makkah

After a pilgrim completes Tawaf Al-Ifadah at Makkah, he returns to Mina on Yawm An-Nahr where it is recommended for him to stay until he finishes stoning on the last day of Tashriq.

In efforts to follow the Sunnah of the Prophet, our exemplar; his sayings and deeds, it is worth to note and follow some particular acts he (peace be upon him) performed during Hajj.

So what are these sunnahs (the specific Prophetic acts of worship) related to Hajj?

1 & 2: Bathing and Using Perfume before Assuming Ihram

Before assuming ihram, it is recommended for a person who intends to perform Hajj or `Umrah to pare his nails, trim his moustache, comb his hair, and shave his armpits and pubic hair and the like.

When a pilgrim wishes to enter ihram, it is recommended (even for a woman in a state of menstruation or postnatal bleeding) to bathe, intending to bathe for ihram. The period between bathing and assuming ihram must be brief and its duration is determined by convention; at present it is 12 hours.

3- The Talbiyah

The Talbiyah (saying labbayka Allahumma labbayk) is a sunnah without which a pilgrim’s hajj or `Umrah is still valid and omitting it does not entail any consequences. However, a pilgrim misses a great virtue by neglecting it.

4- Tawaf Al-Qudum

It is desirable to perform Tawaf Al-Qudum for anyone who enters Makkah for Hajj, `Umrah or any other reason, for someone who has assumed ihram from al-hill (non-sacred place i.e. any place outside the Makkan Precinct) or even for someone who is not in a state of ihram.

It is likewise recommended for a pilgrim who does not fear missing standing at `Arafat due to time constraints, as for instance one who enters Mecca some time before dawn of Yawm An-Nahr (Day of Sacrifice) or a pilgrim who does not perform `Umrah before Hajj while in Al-Haram (Sacred Sanctuary). It is recommended for such a person who has performed `Umrah before Hajj and then exited Al-Haram to repeat Tawaf Al-Qudum.

5- Spending the Eve of `Arafat at Mina

After arriving at Mina on the afternoon of the Day of Tarwiyah (8th of Dhul-Hijjah), a pilgrim is to spend the rest of the day there. It is recommended that he spend the eve of 9th of Dhul-Hijjah there until he prays Fajr. He is then to leave Mina on the 9th  of Dhul-Hijjah after sunrise and proceed to `Arafat.

6- Spending the Night at Muzdalifah

After standing at `Arafat in the recommended manner until sunset, he is to proceed to Muzdalifah. It is recommended for him to stay there for at least the time it takes him to deposit his luggage and then join the Maghreb and `Isha’ Prayers at the time of `Isha’.

It is recommended for him to have something to eat and drink and spend the eve of 10th of Dhul-Hijjah there. It is likewise recommended that he pick seven pebbles from Muzdalifah to stone Jamrat Al-`Aqabah, also called Al-Jamrah Al-Kubra (the last and largest stone pillar) after he leaves for Mina.

7- Supplicating at Al-Mash`ar Al-Haram

It is recommended for a pilgrim to spend the rest of the night of 10th of Dhul-Hijjah at Muzdalifah and then leave for Al-Mash`ar Al-Haram after Fajr Prayer to make supplications and invocations until the day lightens considerably.

8- Spending the Nights of the Days of Tashriq at Mina

After a pilgrim completes Tawaf Al-Ifadah at Makkah, he returns to Mina on Yawm An-Nahr where it is recommended for him to stay until he finishes stoning on the last day of Tashriq (13th of Dhul-Hijjah).

It is well noted that Tawaf Al-Ifadah, which is also called Tawaf Az-Ziyarah (Tawaf of visiting), takes place after the standing in `Arafat, on the day of Al-Adha or after it. It is one of the pillars or essential parts of the Hajj.

If he is in a hurry to leave, he spends two nights at Mina and then goes to Mecca before sunset of the second day of Tashriq (12th Dhul-Hijjah). If he is not in a hurry, it is recommended that he spends three nights at Mina.

The opinion stating that spending the days of Tashriq at Mina is a sunnah, is the one maintained by Hanafi scholars and is likewise the opinion implemented for fatwa.

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Source: ali-gomaa.

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Hajj: A Different Level of Existence

 

Ka`bah_Hajj

It brings to mind immediately the grand assembly before Allah at the end of time when each and every human being will be recompensed…

During Hajj the pilgrim imbibes the spiritual experience flowing from the role models of the Prophets Abraham, Ishmael and Muhammad (peace and blessings be upon them) and of Hager. Each of them represents an illuminating model of wholesale surrender to Allah’s will, and of steadfastness, characterized by unflinching resolve and undoubting courage, in following the path prescribed by Him.

As the pilgrim observes the places associated with them, he discovers a new level of existence; of surrender to Allah’s commands. Taken in this sense, Hajj stands out as a salvific journey, facilitating the pilgrim’s quest for deliverance.

For as the pilgrim moves away from his mundane, worldly surroundings and moves on to the open and sacred center and witnesses first-hand the religious sacra, the doors of his/her perception are cleansed. Hajj thus has a tremendous transformative effect on the pilgrim, giving a marked measure of coherence, direction and meaning to life.

The standing at ‘Arafat in the company of millions of pilgrims displays the homogenization of the purpose of the journey and of status.

It brings to mind immediately the grand assembly before Allah at the end of time when each and every human being will be recompensed in proportion to the record of his/her deeds.

At another level, this grand gathering has effectual benefits. For this infuses a strong sense of brotherhood among all the pilgrims. This spectacle of Muslim fraternity cutting across ethnicities, polities, cultures and societies, brings into sharper relief the truth underlying the Qur’anic assertion about Hajj.

And recall when We appointed the House (the Ka`bah) a resort to mankind and a place of security… (Al-Baqarah 2:125)

Hajj embodies the virtuous inclination of the pilgrim’s will. It thus serves as an excellent opportunity for ennobling and sublimating one’s emotions and responses. As already hinted, Hajj trains pilgrims in exercising and developing self-restraint.

On the way to Hajj, the pilgrim may be afflicted with troubles which are sent by Allah to test his/her moral mettle. Apart from this, the restrictions flowing from donning ihram aim at imbuing the pilgrim with a whole array of moral values. Of these, the avoidance of aggression or controlling one’s animal instincts is to the fore.

The Qur’anic directives of Hajj are, significantly enough, tempered with exhortations for self-restraint, something which is pivotal to leading an excellent moral life. Take the following as an instance in point:

For Hajj are the months well known. So whoever undertakes that duty, let there be no obscenity, wickedness or wrangling during Hajj. And whatever good you do, Allah surely knows it. And take provision for the journey. Surely the best provision is piety. (Al-Baqarah 2:197)

Likewise, the command for animal sacrifice is followed by the precept denoting charity and fellow feeling … “Eat some of it and feed the needy and the poor,” (Al-Hajj 22:28). All lewdness in word and deed is forbidden.

Islam introduced this moral strain at a time when the visit to the Ka`bah during the pre-Islamic period was vitiated by obscenity. The above moral precepts are part of the Islamic code of conduct. These are nonetheless emphasized during Hajj as part of the pilgrim’s moral training.

The union of the separate but similar emotional and moral dispositions of pilgrims facilitates this effectual benefit. Through the strong sense of brotherhood and the common bonding of devotion to the same goal as also the moral tenor leaves an indelible imprint on the mind and soul of the pilgrim.

The convergence of pilgrims from all parts of the world, representative of a vast socio-economic catchment area, provides pilgrims with many associational benefits. Acquaintance and social contact with fellow believers revitalizes the sense of community and solidarity and opens up avenues for trade and commerce.

Furthermore, the exchange of views on a wide range of issues may be likened to a fresh blood supply in the Muslim polity. More rewarding is the interaction among the `ulamaa’ (scholars) and jurisprudents from different parts of the world. Hajj serves as an international gathering of members of various strata of society. It provides an excellent platform for da‘wah, its strategies, challenges and prospects.

Above all, it helps raise the morale of pilgrims as believers.

The benefits of Hajj are staggering, especially the salvific, associational and effectual ones. Little wonder then that the Qur’an makes a point of mentioning that Muslims should perform Hajj so as to witness the benefits accruing to them” (Al-Hajj 22:28).

Some of these benefits are recorded graphically in the travelogues of pilgrims of all times and places, especially of new Muslims. Even Orientalists, inimical to Islam, feel compelled to pay a glowing tribute to some of the benefits of Hajj, as is evident from the following extracts:

This great international gathering … is an impressive manifestation of the unity of the Muslim world, and serves to keep alive the feeling of brotherhood in Islam. The same thought is impressed upon those Muslims who have been unable themselves to make the pilgrimage in that on the very same day in which the sacrifices are being offered outside the city of Mecca, the faithful … are linked by bonds of sympathy with their more fortunate brethren in the sacred city.

In the same vein is the observation of a distinguished Western historian of Arabia:

Down through the ages this institution (Hajj) has continued to serve as the major unifying influence in Islam and the most effective common bond among the diverse believers. It rendered almost every capable Muslim perforce a traveler for once in his lifetime.

This socializing influence of such a gathering of the brotherhood of believers from the four quarters of the earth is hard to overestimate. It affords opportunity for Negroes, Berbers, Chinese, Persians, Syrians, Turks, Arabs – rich and poor, high and low, to fraternize and meet together on the common ground of faith.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005/1426 H.

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Hajj: Seeing the Unseen

By Abdal Hakim Murad

Makkah at night

At once, memories long suppressed bubble up to the surface. The light of the Ka`bah makes us see our sins.

Everything in existence has a center; and if what matters to God is the worship of devoted Muslim souls, then the center of this terrestrial universe is surely the Ka`bah. No other place on earth is the magnetic center of so much piety, love, and yearning.

The Ka`bah represents, for the believing heart, the eternity of God, who we worship and serve and adore – utterly unlike any created being. He is the final mystery, around whose unimaginable throne the unimaginable angels turn. But as the pilgrim approaches the Ka`bah, the ‘Ancient House’, he knows through some mysterious symbolic logic in his heart that this is the truest representation of something – absolutely beyond representation or imagining.

Muslims are faithful to the second commandment: no graven images. Abraham, who broke his father’s idols and was expelled into the desert, came here to establish the purest sanctuary of the worship of the one true God. Later generations forgot this simplest of all commandments, and 300 statues were set up around the house that Abraham, together with his eldest son, built in this lonely valley.

When the Prophet Muhammad (peace be upon him) entered the city after 30 years in exile, he rode his camel around the shrine, and pointed with his staff to each ugly, shameful image. As he did so, each one fell forward on its face. And the Prophet raised his voice, reminding the world: “Truth has come, and falsehood has vanished; truly falsehood must ever pass away.”

Muslims, privileged heirs of the purest monotheism, are honored to bow towards the Ancient House five times in every day. The House thus becomes a great vortex of prayer. If one were to view this earth from above, with a light visible in the heart of every Muslim at prayer, one would see an endless series of luminous ripples and waves moving around the globe.

As the people of the West are increasingly honored by the presence of Islam, formerly dark regions are now filling up with points of light, as the absolute call of ‘No god but God’ is heard triumphantly in the spiritual ruins of materialistic cities.

Five times a day and more, the qiblah (direction of the Ka`bah) draws our attention away from what matters so much less. “Allahu Akbar” (God is Greater), means: turn towards the symbol of His unknowable, unfathomable, majestic unity and beauty.

As the Muslim stands to pray, rising above and beyond those who are trapped in their own desires, he pushes behind him everything that has made him forget God’s power and scrutiny and mercy. Sleep facing the qiblah; never relieve yourself facing the qiblah, die facing the qiblah, lie in your grave on your right side, facing the qiblah, awaiting the final call, which will raise you to life, just as the adhan (call for prayer) raised you from spiritual death in the world.

Such a place is held in fear and awe. But in our Abrahamic religion, we move towards that place, through our fear and awe, to find love and stillness. Where the greatest crowds on earth come together, we find peace. The faces of those who have just returned from Hajj reawaken the desire for the House in all who see them. “And truly with hardship comes ease.” (Al-Inshirah 94:6)

Abraham is told this: “And call people to Hajj! They will come on foot, on every lean beast, from every narrow ravine.” (Al-Hajj 22:27)

God commanded, and promised; and the Hajj shows how He honors His promises. The ‘valley without crops’ is sterile and austere, ringed by jagged peaks: Uqhuwana, Khandama, Thawr, Hira’.

The culmination of Hajj, at `Arafat, is the simplest and most ancient of rituals: simply standing ‘where tears fall and prayers rise’, with two million broken hearts. The beauty is in the rigorous ancient austerity of the rites, but also in the faces of a thousand races, all filled, as the sun sets, with the light of knowledge, and the hope for forgiveness.

The city draws in these lovers of God each year, and then sends them home, like a heart pumping blood through the body. Most pilgrims have not come before, and as they approach, chanting the reply to God’s command to Abraham: ‘At Your service, here I am!’, their hearts begin to melt at the unfamiliar sights and rituals.

Stripping away all their pretentiousness, they wind on the ihram, as though ready for the grave and its questioning angels. At once, memories long suppressed bubble up to the surface. The light of the Ka`bah makes us see our sins, and as we look within we are horrified by what we see. Forgetfulness, stupidity, laziness, cruelty, and more, in sins repeated year after year. Wrongs never put right, hearts still unhealed, come to mind painfully.

The entry to the city is a time of fear, for there is no fear greater than that we might go to our graves unforgiven. The forms of Hajj must be obeyed; but acceptance is God’s alone and is not in our power.

‘Here I am’, and the pilgrim stands before the House of God. The mood of Madinah is jamal (beauty); but the mood of Makkah is jalal (rigour). The Ka`bah seems like an optical illusion, growing vast and majestic as one approaches, the eye disoriented by the velvet blackness of its coverings. Everyone seems to be talking – but the voices are of men and women engrossed in private prayer.

While walking around the House, there are no set formulas, one speaks what comes to the heart. Qur’anic verses, prayers and litanies of the Prophet, or words of contrition of one’s own devising: all may be heard. Some pilgrims are in tears. And at the most highly-charged place of all, the Multazam, beside the golden door, the atmosphere of hope, fear, love and yearning, cannot be described.

“The accepted Hajj has no reward other than Paradise” (Al-Albani), the hadith tells us. The Hajj is a purgation: uncomfortable and physically exhausting. Following the rules crushes the ego.

Once round the Ka`bah can take an hour, but the pilgrim must circle it seven times. The crowds are immense, the heat staggering, the accommodation basic. Many who find a scrap of cardboard on which to sleep consider themselves fortunate. But at the end: a new birth, as the successful pilgrim ‘leaves his sins behind like a newborn child.’

Part of the spiritual power of the Hajj lies in its inculcation of wisdom. We may return to many of our ugly habits. But the memory of a sudden encounter with the ‘clear signs of God’, and of the power of repentance, stays with the pilgrim, as a reminder of the urgency of our need to remain pure of heart, and close to our Lord. Often, decades later, a memory of the Hajj can pull a sinful man or woman out of apparently hopeless vice. In that sense, the Hajj never comes to an end.

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Source: Emel Magazine.

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Categories
New Muslims Pilgrimage

Former Anti-Islam Advocate, Arnoud van Doorn, in Hajj

Arnoud van Doorn

“I found myself among these faithful hearts”.

A new Muslim now, the once strident Islamophobe, who produced an offensive film about Prophet Muhammad (peace be upon him), was among the great Muslim gathering of Hajj this year.

Since his spectacle conversion to Islam a year ago, Arnoud van Doorn, former leader of the far-right Dutch Geert Wilders’ Freedom Party (PVV) and a former anti-Islam activist, has become a dedicated follower of the very religion and the Prophet he harshly antagonized before, even becoming an inspiring example of a devoted Muslim.

Van Doorn bitterly regrets having taken part in the production and creation of the derogatory film Fitna (Sedition), declaring that his visit to the holy sites is just a little atonement for his sins.

“I hope that my tears of regret will wash out all my sins after my repentance”, Van Doorn told Saudi Gazette.

About the peace and tranquility he found during the soul-searching journey he articulated: “I found myself among these faithful hearts”.

A Thing of the Past

Van Doorn was among party leaders who helped produce the offensive film that linked Islam and the Qur’an to terrorism and violence.

But after worldwide Muslim outrage the movie provoked, and with the intention of producing another anti-Islam film, Doorn took to read and learn more about the Islam and its Prophet (peace be upon him), before becoming spiritually inspired by divine religion and later embracing it.

As a token of atonement, Von said he will produce a new film that will unfold the truth about essence of Islam and the correct noble personality of Prophet Muhammad (peace be upon him).

Now he described Fitna as a blind hostility and totally wrong image which contained a lot of misleading and incorrect information that had nothing to do with the great divine and peaceful religion or its great Prophet.

“I felt ashamed standing in front of the Prophet’s grave. I thought of the grave mistake which I had made by producing that sacrilegious film”, he said.

“I hope that Allah will forgive me and accept my repentance.”

Unmatchable Joy in a Whole New Life

Doorn said that since his arrival in this holy land, he has been living the best days of his life, planning to spend more time in Madinah.

Doorn’s visit to the holy lands in Makkah and Madinah is not the first as, after his conversion, he had come to Saudi Arabia in February to perform `Umrah, where he met the two imams of the Prophet’s Mosque, Sheikh `Ali Al-Hudhaifi and Sheikh Salah Al-Badar, and where he acquainted himself more closely with the basics and rites of Islam.

“I find tranquillity inside my heart when I am near the Prophet Mohamed’s tomb,” he then said.

He was given sermons by the two imams on how to lead the life of a good Muslim and confront challenges facing Islam in the West.

“I will spare no efforts to protect the rights of Muslims in all European countries as well as to serve Islam and its followers throughout the world. I will try my best to repair the damage that I caused to Islam and its Prophet (peace be upon him) through the film ‘Fitna’,” he said then.

“I will use all my experience in producing an alternative film, which will speak about the true image of Islam and all aspects of the personality of the Prophet (peace be upon him) as well as his great qualities.”

About his Hajj experience the joy he felt for being in the holy city of Madinah, Doorn posted different tweets reflecting his feelings during Hajj.

“Prayer in the Sacred Rawda #Madinah,” Doorn said in a tweet.

“I’m not complaining about crowds at the Market on Saturday #Jamarat”

“Inspiring meeting with the Imam of The Prophets Masjid His Excellency Ali Al-Hudayfee,” he said in another tweet.

Expressing how Islam impacted his entire life Van said:

“Islam has filled the emotional void I have long desperately felt. I missed many things before embracing Islam,” Arnoud was quoted by Okaz.

“My previous life was futile and aimless.”

But, ”now with Islam, many things have changed” in his life, he added.

That’s why he decided to perform the Hajj; “to seek repentance and forgiveness from Allah.”

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Source: Saudi Gazette and Agencies

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Categories
New Muslims Pilgrimage

Hajj 2013: In Pictures

Millions of Muslims converge yearly to Saudi Arabia to perform the annual Hajj, one of the world’s biggest displays of mass religious peaceful devotion. Hundreds of thousands of pilgrims have started to leave the Kingdom after peacefully performing the journey rituals.

The number of pilgrims this year has been put at almost 1.5 million, according to Saudi authorities. Hajj officially began on Sunday, 13 October when pilgrims from all over the world began travelling from the holy city of Makkah to Mina, which is roughly 8 kilometres away.

On the second day, Monday, 14 October, pilgrims were staying in `Arafat until sunset before heading to Muzdalifah, where they spent the night before moving on in the morning to start the ritual of symbolically stoning the devil by hurling pebbles at the three walls of Jamarat.

Hajj, which officially ended on Friday, 18 October, must be performed by every Muslim with the physical and financial means to do so, at least once in their lifetime. Among the rites Muslims must perform during the soul-searching journey are circumambulating the Ka`bah, praying at nearby Mount `Arafat (the most essential ritual in the hajj journey) and stoning the devil.

 

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Muslim pilgrims circle the Kaaba as they pray inside the Grand Mosque during the hajj, in Mecca, Saudi Arabia, Oct. 15, 2013. The hajj, a central pillar of Islam and one that able-bodied Muslims must make once in their lives, is a four-day spiritual cleansing based on centuries of interpretation of the traditions of Prophet Muhammad.

 

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Muslim pilgrims head to the “Jamarat” ritual, the symbolic stoning of Satan, where they throw pebbles at pillars, in Mina near the holy city of Mecca, on Oct. 16, 2013. Pilgrims pelt pillars symbolising the devil with pebbles to show their defiance on the third day of the hajj as Muslims worldwide mark `Eid Al-Adha or the Feast of the Sacrifice, commemorating Abraham’s willingness to sacrifice his son Isma`il on God’s command.

A Muslim pilgrim prays atop Mount Mercy on the plains of Arafat

A Muslim pilgrim prays atop Mount Mercy on the plains of `Arafat during the peak of the annual Haj pilgrimage, near the holy city of Makkah early on Monday morning. An estimated 2m Muslims were in Mecca, Saudi Arabia, for the start of the annual Haj pilgrimage.

 

A Muslim pilgrim prays at Mount Al-Noor ahead of the annual haj

A Muslim pilgrim prays at Mount Al-Nur ahead of the annual Hajj pilgrimage to Makkah.

 

APTOPIX Mideast Saudi Arabia Hajj

The Friday before the Hajj, Muslim pilgrims attended Friday Prayers at the Grand Mosque in the Muslim holy city of Makkah. (AP)

 

Mideast Saudi Arabia Hajj

On the first day of Hajj, Muslim pilgrims circle counterclockwise with their hearts tilted toward the Ka’bah (the cube-shaped structure that Muslims around the world face in prayer five times a day) in the Grand Mosque. (AP)

 

Mideast Saudi Arabia Hajj

Male pilgrims are required to wear Ihram (two white cloths) while female pilgrims usually dress simply and leave only their faces and hands uncovered. The customary dress is a symbol of purity and unity, as socio-economic distinctions are no longer apparent. (AP)

 

Mideast Saudi Hajj Photo Essay

On the second day of Hajj, Muslim pilgrims pray on a rocky hill called `Arafat or the Mountain of Mercy, 12 miles from the holy city of Makkah. It is here that the Prophet Muhammad was believed to have given his last sermon. (AP)

 

Mideast Saudi Arabia Hajj Photo Essay

A Muslim pilgrim reads verses from the Qur’an on the Mountain of Mercy. (AP)

 

SAUDI-RELIGION-ISLAM-HAJJ

Muslims believe that on this day of the Hajj, the gates of heaven are open, prayers are answered and past sins are forgiven. (AFP/Getty Images)

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Categories
New Muslims Pilgrimage

Pilgrimage: The Journey of Different Religions

 

kabah_Makkah

The real significance of the destination of Hajj to Makkah is that Makkah is the site of the first house built for the worship of the One and Only God of the universe.

Pilgrimage is an allegory of human life on earth. It is the exteriorization of an inner journey towards truth, or an adventure of spiritual discovery. Pilgrims from distant lands converge at a center, pulled in by a spiritual magnetism.

Thus, pilgrimage is considered a way in which man tries to connect to the Ultimate Reality and live in full harmony with himself and his environment. Most religious traditions emphasize this aspect of pilgrimage and give it a central role in religion.

Pilgrimage in Judaism

The earliest notion of pilgrimage in Judaism comes from the Genesis story of Adam and Eve, in which the happy relationship with God is presented as broken, necessitating a struggle on the human part to move towards God for reconciliation.

The Jews believe they are in exile since God chose Abraham to be the father of God’s chosen people and promised him a land for his people. In the time of Moses, the Jews were exiled in Egypt, then in the desert, and finally they started to settle in Palestine.

The second book of Samuel tells how David captured Jerusalem and brought the Ark of the Covenant to the city. To the Jews, the ark was the symbol of God’s presence in their midst, and so the city of Jerusalem became central to the Jewish identity.

There are three festivals celebrated in Jerusalem every year, and the Jewish families were commanded to undertake a pilgrimage to the city to participate in them (Deuteronomy 16:16).

These three festivals came to be known as pilgrimage festivals. They are Pesach(Passover) or the Feast of the Unleavened Bread, Shavuot or the Feast of Weeks, and Sukkot or the Feast of Booths. These three festivals commemorate important events in Jewish history (Exodus 34:18-23).

Pesach celebrates the Exodus from Egypt and the Israelites’ liberation from slavery. Seven weeks are counted from the beginning of Pesach to the feast of Shavuot, which celebrates the giving of the Ten Commandments.

Sukkot (Tabernacles) is a nine-day festival that celebrates the booths the Israelites lived in during the 40 years in the wilderness. Another name for this festival is The Season of Our Rejoicing.

The Temple in Jerusalem was the center of the Jewish religion until its destruction in 70 CE, and all who were able were under obligation to visit it and offer sacrifices during the mentioned feasts.

The western wall of the original temple, known as the Wailing Wall, remains in the old city of Jerusalem and has been the most sacred sight for Zionist Jews. Jews from many countries all over the world make periodic pilgrimages to the holy sites in Jerusalem.

Pilgrimage in Christianity

Christianity teaches that man was originally in a state of happiness in the garden of Eden, but there he disobeyed God and was banished out of his “earthly paradise”. God did not abandon him and gave him hope by announcing the coming of the Son of God, who will conquer evil and return man to his lost home.

Christianity views man as standing between the recollection of life in paradise and his yearning for a return to that paradise. This means that a Christian has to consider his earthly life as a pilgrimage until he attains his eternal home of peace.

From this perspective, concrete aspects of pilgrimage – the specific destination and the rites and liturgies accomplished there – are of little importance.

The key to the origin of Christian pilgrimage is the devotion to the memory of Jesus. The faithful visited the places that were filled with the memories of their Lord in his earthly life.

For most people, pilgrimage seemed unequivocally a most holy thing to do; and for most Christians, Jerusalem was associated with the earthly life of Jesus. So from the beginning, pilgrims traveled to Palestine with the simple goal of experiencing firsthand the places in which different biblical events had occurred.

Many Christians associate a pilgrimage center with “sacral power” – the power to heal infirmity, solve problems, grant wishes, and have their sins forgiven. Pilgrimages were considered efficacious in this regard.

It was chiefly in the 19th and 20th centuries that a number of new pilgrimage sites were discovered and developed, often as a result of visions of the Virgin Mary in these places.

Pilgrimage in Hinduism

Pilgrimage is deeply embedded in the Indian culture. There are so many pilgrimage sites in India that the entire subcontinent may be regarded as one grand sacred space by Hindus.

In the Vedas, one of the most important Hindu scriptures, mountain valleys and the confluences of rivers are spoken of with reverence, as the gods are believed to have dwelled there. The merits of travel to such places are mentioned, but the act of pilgrimage itself in not specifically discussed.

There are many reasons why Hindus go on pilgrimage. First, it is considered an act of devotion to God. Many of the Hindus believe it will add to their good deeds and bring them nearer to salvation.

Other Hindus go on pilgrimage to fulfill a vow as a thank-you to God because they had a good harvest or passed an examination. Some go to make up for a bad deed, and others go to offer a devotional rite for a relative who has died. Many pilgrims take home small jars of river water and other objects they deem holy.

To the Hindus, as to devotees of other religions, pilgrimage is of special spiritual significance. Since Hinduism allows personal inclinations in matters of worship, the importance of pilgrimage places may vary with individuals.

Hindus honor the concept that Dharma is Karma, or religion is morally correct action, and pilgrimage is an essential part of it. Thus, a sinner seeking purification will be advised to go on arduous pilgrimages to acquit his or her soul from earthly errors and to gain salvation. From ancient times, pilgrims have always been held in high esteem because of the difficulties they undergo in their devotion.

One of the hundred pilgrimage destinations in India that attract millions of people every year, and probably the most famous, is Varanasi, which is a holy city and the home of 50,000 Hindu priests. Historically, the city has served as a center of Hindu worship and pilgrimage for nearly 3,000 years, making it perhaps the oldest continually functioning sacred city in the world.

Among the several hundred shrines in Varanasi, the most important is the Golden Temple, dedicated to Shiva. The city is also surrounded by a 35-mile sacred road, the Panch Koshi. Devout pilgrims take six days to walk its circuit, visiting numerous shrines, temples, and gardens along the way.

Another example of Hindu pilgrimage centers is the Four Dhams or the Four Abodes that represent the four points of the compass encapsulating the subcontinent of India.

Pilgrimage in Islam

In commemoration of the trials of Abraham and his family in Makkah, which included Abraham’s willingness to sacrifice his son Ishmael in response to God’s command, Muslims make a pilgrimage to the sacred city of Makkah at least once in their lifetime. This pilgrimage to Makkah and its surroundings, known as Hajj, is the fifth pillar of Islam.

Hajj is an obligatory pilgrimage prescribed by God Almighty on all Muslims who are capable; whereas the pilgrimages of other religions are optional. The origin and history of such pilgrimages show that they were initiated by humans much later than the putative origin of those religions, and the purpose of those pilgrimages is set by the pilgrims themselves: for example, the expiation of sins or a special blessing for themselves.

The real significance of the destination of Hajj to Makkah is that Makkah is the site of the first house built for the worship of the One and Only God of the universe; whereas other pilgrimages derive their importance from their connection to the birth, death, or burial of a prophet or saint. The rites performed at Hajj are commemorative of Abraham, the patriarch revered by Jews, Christians, and Muslims alike.

Before performing the rituals of Hajj, pilgrims enter a state of consecration known as ihram. The specific rituals of Hajj include circumambulating  the Ka`bah seven times, which is known as Tawaf;  walking back and forth seven times between the hillocks named Safa and Marwah, which is known as Sa`i; standing on the Mount of Mercy (`Arafat); throwing pebbles at the stone pillars known as Al-Jamarat; and slaughtering a sheep or a goat, and distributing its meat to the poor, which is known as the sacrifice.

The way and timing of doing these rituals were taught by Prophet Muhammad as prescribed by Allah.

During Hajj, the pilgrims are asked to focus their attention and devotion on Allah alone, in order to gain His promised forgiveness.

Pilgrims come from different parts of the world; they differ in their culture, ethnicity, and color, but this is never an obstacle, as they are supplicating the One God Who unites them under His guidance and protection.

Prophet Muhammad clarified to all Muslims, in a sermon during the Hajj season, that being superior has nothing to do with a person’s ethnicity, language, or race. Whether a person is Arab, non-Arab, yellow, black, or white is of no significance. The only measure of superiority and goodness in Islam is one’s piety and God-consciousness.

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Source: onislam.net.

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Categories
New Muslims Pilgrimage

Get Prepared for the Lifetime Journey

 

Ka`bah_Makkah

Put the next person above yourself. Put their rights before yours.

The pilgrimage is no easy task, the Messenger of Allah (peace be upon him) described it as the jihad of women. In an effort to alleviate some of its difficulties we discuss a whole range of issues from travel precautions to leaving behind a will. We talk about food, transport, essential Hajj gear and a whole bunch of other things.

Practically preparing for Hajj greatly facilitates a better Hajj experience and the appreciation of its ideals and meanings.

Official Documents

1- Photocopy all official documents including the passport, making extra copies; leaving a copy behind and taking one with you.

2- Leave behind a will. It will focus your heart on the Hereafter. Many go on this journey and do not return.

Educate Yourself and Remain with the Learned

1- Gain authentic knowledge about each and every aspect of Hajj. Familiarize yourself with the Hajj plan.

2- Re-learn the basics of Islam: Those going for Hajj should make sure that they know how to perform wudu’, salah and also the Funeral Prayer.

3- Read the stories revolving around the Hajj rites like Prophet Ibrahim (peace be upon him).

4- Remain with the people of Knowledge who can explain the rites correctly. Find a group that organizes daily motivational reminders & guidelines on how to practically perform the various rites.

5- Read the book “Getting the Best Out Of Hajj” by Abu Muneer Ismail Davids. He guides along every step, both before and during Hajj. A lot of practical advice as well.

Du`a’s

1- Learn relevant du`a’s (supplications) to be recited when doing Hajj.

2- Do not just read from books but do du`a’ from the heart.

3- Plan ahead the conversation you will be having with your Lord! You will be prepared to converse and spill out what is in your heart to your Lord and weep to your heart’s content.

4- Pray for the people that are working during Hajj for your safety: police, doctors, cleaners and guides. Make du`a’ for the oppressed, including Muslims in Syria, Palestine, and Burma.

Hajj Gear

What to Wear:

1- Wear comfortable, durable sandals or shoes.

2- Keep in mind that you may want to put your slippers in a bag when you go to Masjid Al-Haram. The floor of the Haram is granite and may be hard on sensitive feet. Take something that has some padding to ease the hardness of the floor and pain on the feet.

What to Carry:

3- Stay light. Keep your baggage to the essentials.

4- Keep a prayer mat with you while in Makkah. It can be very uncomfortable praying on the hard floor.

5- Take sunglasses.

6- Take Vaseline to stop your upper thighs from getting a rash by rubbing as there’ll be a lot of walking.

7- Have some basic medicines on hand for cuts and bruises (which you may develop due to much walking.)

8- Women, please bring a pair of scissors so that it is easy to cut your hair at the end of Hajj.

Washroom-Related Gear:

9- Take (perfume-free) liquid soap rather than a bar which becomes difficult to re-package once wet.

10- Have a small bag containing all your toiletries. It helps especially in Mina.

Physical Wellbeing

Fitness:

1- Be as fit as possible before you go. You will often find yourselves without transport for long stretches at a time, and it’s useful to get in a habit of walking a few months before you leave. You’ll find yourself less tired that way.

Nutrition:

2- Drink lots of water.

3- Keep some healthy snacks because one can end up waiting several hours at the airport.

4- Do not waste food. Eat what will keep your back straight and do not over-indulge.

5- Carry medicines and multi-vitamins in case someone falls ill.

Social Wellbeing

1- Sympathize with fellow hajis (pilgrims).

2- Put the next person above yourself. Put their rights before yours. You won’t be asked what the next person did to you, but what you did to/for the next person.

3- Keep some money on the side so that you can give to the poor.

4- Try to greet Muslims from other countries as much as you can. Hajj is the largest meeting for the Ummah.

5- When it is time to collect stones at Muzdalifah, try to collect extra. There are many you’d come across who would need them. Also some of the elders need help with collecting stones as well.

Be Organized

In Masjid al-Haram:

1- If you see a lot of people making rows for prayer outside the masjid, do go further and try to get inside as there would normally still be space inside. Some people like to pray outside so that it’s easier to get back.

2- Get to Jumu`ah (Friday) Prayer early.

3- There are Zamzam reserves everywhere; no need to fight for the Zamzam straight after Tawaf. Look around for others.

In Mina, `Arafat, and Muzdalifah

1- Avoid the rush and save your time by scheduling bathroom trips in Makkah, Mina, `Arafah, and Muzdalifah.

2- When you reach Mina and settle down, just take a few friends with you out of the tent and get familiarized with the high rise/popular landmarks around and try to reach your tent from those points.

3- Jamarah (pelting stones) after Zhuhr is optimum as it’s not crowded.

In Group Situations

1- Stick together as a group. Make sure you have a fixed meeting place which everyone knows in case someone gets lost.

2- Do not wait for the group for all your activities. There is a very fine balance between being a team player and keeping the spirit of the jama`ah (congregation), and between wasting your time waiting for people to do things so you can take action.

One is often caught in a situation where some people want to go left and others want to go right, and both directions are right. You must proactively have a set plan and mechanism of how to decide rather than putting yourself in risk of unplanned choice under pressure.

3- Be clean, tidy, don’t litter. This is crucial given the issue of littering and poor hygiene is faced every single year.

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Source: hunafaatravel.

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