Issue 3

HIKMAHThe contemporary Muslim magazine~Issue iii Sept/Oct 2013

The Journey of Hajj

MemoirsProphet Ibrahim (as)

HIK

This month, we focus upon the pilgrimage – Hajj. As part of this theme, we provide a day-to-day itinerary of the journey pilgrims make on their stay in Arabia. More locally, we interview three Hajjis who previously made the beautiful journey.

This is our first bimonthly edition, covering the months of September and October 2013. This conversion from monthly will hopefully providing – God willing – better time for editorial decision-making and better preparation to further enhance the readership's experience.

MAHحكمة

“Wisdom”

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May Allah bless us all!

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Issue iii Sept/Oct 2013 Page HIKMAH

Every year, more than two million Muslims visit Arabia in the month of Dhul-Hijjah on the annual pilgrimage called Hajj.


They will hail from all parts of the world, speak an innumerable set of languages, abide by different cultural norms and yet, their faith in One God and their worship of Him will overcome these differences.


IbraUndoubtedly Prophet Ibrahim (peace and blessings of God be upon him) – known to English readers as Abraham – occupies an important station among Muslims, as well as with Christians and Jews. Mentioned some 73 times in The Noble Qur'an, in 25 Surahs (chapters), he is considered among the four foremost Prophets after the Prophet Muhammad (pbuh).

Father

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himHis story is one of considerable perseverance, struggle and steadfastness. As the Hajj season is just passed, it is poignant to recount the early life of this great Prophet (alayhi salaam), in whose footsteps many of the iconic actions are undertaken – most notably, the sacrifice and the stoning ceremony.

of nations

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Issue iii Sept/Oct 2013 Page HIKMAHOne of the highest Messengers after the Prophet Muhammad (pbuh) was sent not only to his people but even to his own father. He was a young boy, born in Iraq – a place called Babil (Babylon). So raised was he that all the Messengers who came after him were from his family. He is so honoured because Allah tested him again and again – and he passed every single test. And mostly at the beginning, he was single in his call – no-one else had heeded his call besides one young boy (Prophet Lut as) and a woman called Sarah.

ابراهيم

At that time, the people were worshipping idols and wealth. The Qur'an says his father was called Azar. Allah mentions in The Qur'an that Azar used to make idols and sell them. So the young Ibrahim (as) saw his father carving idols out of wood and stone and would see his father selling them. He would notice people would prostate to these things. He would notice these people asking these inanimate objects for health, wealth and long lives and sustenance and to guide them, etc. He was rightfully shocked. One day, he sees a big idol and asked his father what is this. His father

(عليه سلة و سلم)replied, these are idols and Ibrahim (as) asked, but this one has a particular large ear. His father replied that it allows it to hear everything and for those who buy it, it will listen to them. So, what happened, was the poor could afford small idols whilst the rich had large ones. Those with big issues would therefore go and borrow the bigger idols from others due to its size. The young boy started asking his father questions. Allah makes mention of Ibrahim (as) in The Qur'an in 73 different places in 25 Surahs (chapters), one of which was named after him.

Allah mentions in Surah Al-Anbiya (21),

“And We had certainly given Abraham his sound judgement before, and We were of him well-Knowing”(51), “When he said to his father and his people, "What are these statues to which you are devoted?” (52)".

In Surah As-Shura, Allah mentions their reply: “They said, "We worship idols and remain to them devoted."” (26:71). And so, Ibrahim (as) asked them questions: “He said, "Do they hear you when you supplicate? Or do they benefit you, or do they harm?" (26:72-3). They neither said yes or no; they kept quiet and then answered him in a different way. In Surah Al-Anbiya, we are told of their reply: “They said, "We found our fathers worshippers of them."” (21:53). One must understand that they didn't directly answer Ibrahim (as)'s question of whether the idols could hear them or benefit or harm them, rather they asserted they found their forefathers doing this as their reasoning. Ibrahim (as) continues: He said,

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Issue iii Sept/Oct 2013 Page HIKMAH "Then do you see what you have been worshipping, you and your ancient forefathers? Indeed, they are enemies to me, except the Lord of the worlds” (26:75-77).He declares that all the idols they have been worshipping, in the tradition of their forefathers, including themselves are enemies to him and that he only worships The One, the Lord of all the worlds; the Creator, Who made everything here. So from a young age, he understood, I cannot worship a stone or a piece of wood. I must solely worship my Lord, my Creator. This is why Allah says, "We had certainly given Abraham his sound judgement before", telling us his insight and wisdom from a tender age. When he started questioning in such a way, some narrations say he was only seven.In a beautiful verse, Allah says, "And mention in the Book [the story of] Ibrahim (as). Indeed, he was a man of truth and a prophet[Mention] when he said to his father,

"O my father, why do you worship that

which does not hear and does not see and will not

benefit you at all? O my father, indeed

there has come to me of knowledge

that which has not come to you, so

follow me; I will guide you to an

right path" (19:41-3).

Ibrahim (as) wished to engage his father's mind to contemplate his situation, to think deeply, to engage, to debate, to use common sense. However, the greatest difficulty for his father was that he was earning money out of the idol business. This is synonmous with today's dilemma where those profiteering out of haram or prohibited things wish to blind and deafen themselves to such reminders – the problem of cash answers. If the son queries his father, he simply retorts, 'who is going to put food on your plate in front of you?' To have your children to remind you gently is indeed a gift of Allah but it is also a test:

Ibrahim (as)'s father failed that test. Ibrahim (as) adds, "O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful, disobedient" (19:44). The young Prophet (as) understood the main forces in the life of humans: the Power of Allah, the Creator, and the evil force of Shaytan (the devil) which seeks to corrupt. Ibrahim (as) seeks to counsel his father further:

"O my father, indeed I fear that there will touch

you a punishment from the Most

Merciful so you would be to Satan a companion [in Hellfire]" (19:45).

The eloquence of Ibrahim (as) signals to us the gravity of the sin of shirk because it is only a grave sin which will lead to the "punishment from the Most Merciful". When someone associates a partner with Allah, that makes them eligible for the punishment of Allah. As Allah tells us in the 48th ayah of Surah Al-Nisa',

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"Indeed, Allah does not forgive association with Him (shirk), but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin".

It should be mentioned, the punishment is meant for those who have not repented from the shirk before their death – if one has committed the sin of shirk in their lifetime but repents to Allah before their death, then God willing, there is

good news for them. All the Prophets warned their people against shirk – to worship Allah alone and to do it solely for His Sake.

Ibrahim (as) mentions qualities which need to be found in a deity, declaring the exclusivity of his worship to Allah alone. He informs them of his One God, "Lord of the Worlds, Who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink. And when I am ill, it is He Who cures me. And Who will cause

me to die and then bring me to life. And Who I aspire that He will forgive me my sin on the Day of Recompense" (26:77-82). He continues, "My Lord, grant me authority and join me with the righteous" (26:83).

Ibrahim (as) said to himself, "And [I swear] by Allah , I will surely plan against your idols after you have turned and gone away" (21:57). And some people had heard him making mention of these idols and the fact

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Issue iii Sept/Oct 2013 Page HIKMAHhe was planning something. And the people had a day when they went out and took the gods along and worshipped them. The father had a warehouse. When they told Ibrahim (as) that they were going out to pray, he told them: "Indeed, I am [about to be] ill" (37:89). And Ibrahim (as) showed great wisdom here – he told them that he was 'sick' – as to say, of their idol-worship, but of course, he didn't finish the sentence and used his words wisely yet truthfully. When they all went, he went into the warehouse and he addressed the things his people worshipped: "What is [wrong] with you that you do not speak?" (37:92). And he began hitting the idols, asking them questions in the meantime whether they could avail themselves. One, two, three...the whole lot of them gone; here, we find evidence that the idols – obviously – couldn't help themselves and by default, could not help

those who prostrated before them in anything. But he was very intelligent – he left the statue with the big ears and hung the axe on its ear. When they returned and saw the broken idols, they said: "Who has done this to our gods? Indeed, he is of the wrongdoers" (21:59). And wondering who could've done it, they said, "We heard a young man mention them who is called Abraham" (21:60) – the word fata is used here, meaning a young person. And as they deliver this news, they seek to dissociate themselves from Ibrahim (as) because they don't want to appear closely connected with him so

instead of declaring, we heard Ibrahim say this, they commented, we heard someone called Ibrahim saying this.

They asked him, as mentioned in Surah Al-Anbiya, ayah 62, "Have you done this to our gods, O Abraham?" And just imagine the scene: a young man, Ibrahim (as) brought forth in front of the whole community, his father, his family, the elders, the leaders, etc. He showed courage and told them: "Rather, this - the largest of them - did it, so ask them, if they should [be able to] speak" (21:63). When Ibrahim (as) directed them to ask the remaining large statue what had happened, immediately the people realised they were wrong.

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Maqam Ibrahim (“Station of Ibrahim”) in

Masjid Al-Harām

Issue iii Sept/Oct 2013 Page HIKMAHFor a moment, they understood their error, as one finds in the ayah immediately after (no. 64), where we are told, "So they returned to [blaming] themselves" however, all their peripheral thoughts and sinful instincts overtook them and in the following ayah gave Ibrahim (as) the excuse that "You have already known that these do not speak!" They decided to punish him, "Burn him and support your gods - if you are to act" (21:68). Although Ibrahim (as) was one, his belief in his Maker was solid. Previously, his own father had told him as we are told in Surah Maryam, (19:46), "Have you no desire for my gods, O Abraham? If you do not desist, I will surely stone you, so avoid me a prolonged time." His own father would rather stone him than listen to his questions about his idol-worship. They prepared a huge,

huge fire to throw him into. One narration says it took a long time to prepare it, gathering fuel from all over and from a distance, they had to throw the fuel in by a catapult for fear of their own safety. It is also reported that the birds that flew over it fell into it due to the sheer heat. Then, they brought Ibrahim (as), tied up in ropes and chains, and put him into the catapult. They released the catapult and from the point the catapult released Ibrahim (as), Allah created steps for him going down. As he was being thrown, he made a dua. The Messenger of Allah, the Prophet Muhammad (pbuh) tells us in a narration in Sahih Bukhari, of it: HasbunAllahu wa ni'mal Wakeel [Allah is enough for me and He is The Best Disposer of affairs].

Ibrahim (as) placed his utmost trust in Allah, his Creator, his Protector, his Provider. And as he literally descended into the fire in a composed manner, as decreed by

Ibrahim (as) placed his utmost trust in Allah – his Creator, his Protector, his

Provider.

Allah, the people were looking at him, amazed. Allah (Glorified and Exalted Be He) addressed the fire, "O fire, be coolness and safety upon Abraham" (21:69).

If someone is tied up with chains and ropes, for the fire to be a means of peace, it had to burn the ropes and chains and now he was realised. Ibrahim (as) later in his life narrated that the best moment in his life was the time he spent in the fire! And so, he is in the fire, calmly, and serenely walks out. The people were in extreme horror. One young man stands up and declares he wishes to follow Ibrahim (as)'s way. This young man was his nephew, Lut [Lot] (as), who at this stage wasn't even calling his people to Islam in his Prophetic capacity.

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Issue iii Sept/Oct 2013 Page HIKMAH"O my father, do not worship Satan. Indeed Satan has ever been, to the Most Merciful,

disobedient" (19:44)"My Lord, grant me authority and join me with the righteous" (26:83).

Allah tells us Surah Al-Ankabut, ayah 26: "And Lot believed him. [Abraham] said, "Indeed, I will emigrate to [the service of] my Lord. Indeed, He is the Exalted in Might, the Wise." The struggle they faced to simply worship Allah amongst their people – who continued to disbelieve even after the signs had come – was enough to encourage them to migrate to a better place.

Ibrahim (as) asks Allah to show him how Allah will resurrect after death. It was not that Ibrahim (as) did not believe but rather he sought to become firmer in his faith, after seeing the Signs of Allah. Allah tells us in ayah 260 of Surah Al-Baqarah:

"And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [Allah] said, "Take four birds and cut them into pieces. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is All-Powerful and All-Wise.""

Ibrahim (as) is still a young boy and his Iman (faith) in Allah has been strengthened in every incident in his

life, one after the other. And Allah gave him a lot more and they went further up, from where they were in Iraq, on their way to the blessed land which Allah mentions in The Qur'an. On their way, they stopped in a place called Harran. Every person Ibrahim (as) came across he was willing to have a discussion with them – about who they worship and he would call them to the sole worship of The One Who created them. He discussed with his father, his people, the people of Harran, the king Nimrod.

"And mention in the Book [the

story of] Ibrahim (as). Indeed, he was a man of truth and a

prophet" (19:41)

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Q & A

a Hajji

with

What impact did you feel from the journey?One interesting impact was seeing the brotherhood of mankind, where the language of shared purpose overcame any linguistic barrier: thus millions of white, black, American, Uzbeck, etc., could standside-by-side in the worship of their Creator. A feeling that cannot be reproduced elsewhere.

How did you feel following the footsteps of the Prophet Ibrahim (AS) and after him, Prophet Muhammad (SAW)?It is an amazing feeling to be connected by touch to stories that we hear in our childhood; to step on the very places that the Prophet Ibrahim (as) and perhaps Adam (as) traversed and to see the very places that are described in the Seerah of

the Prophet Muhammad (SAW). It brings a feeling of connectivity to the past, present and future.

What did you feel was the most spiritually powerful experience you had?

The day of Arafat in which everyone who raises his/her hand and stands in humble obedience to his/her Creator, asking for forgiveness when Allah promises that everyone on that Plain is forgiven; it is one of the only occasions in which all the Hajjis are together in one place and one time, serving as a reminder of the Day of Judgement.

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“I found the whole [Hajj] experience spiritually the most uplifting of my life”

Issue iii Sept/Oct 2013 Page HIKMAHAnsar Ali speaks with an energetic voice. He recounts his Hajj journey to me, in Faizan-e-Madina Masjid where we met after Maghrib prayer. As we sit in the now quiet prayer hall, he provides a consuming rendition of his experience when he had the opportunity to undertake the pilgrimage, one of the five pillars of Islam.

Ansar Ali standing outside Jamia Ghousia Masjid on Gladstone Street, Peterborough, days after the interview

Issue iii Sept/Oct 2013 Page HIKMAHOne of the most powerful aspects, he explains, was returning back home with a “different perspective”, adding, “just being there – the most humbling experience anyone could ever wish for”. As he details his journey, occasionally, he slips off his black-rimmed glasses, uncovering eyes of excitement. The diversity of all the pilgrims cannot be overstated: we all famously hear Malcolm X's words (later known as, El-Hajj Malik El-Shabbaz) of the variety of races, languages and backgrounds witnessed throughout the physical and spiritual journey – from the Plain of Arafat to inside Al-Masjid Al-Harām or even at the airport.“It brings it home to you how diverse the Ummah is: all the languages, all the cultures,” he remarks. “Too often, you live in a community – not getting much interaction with other racial groups but being there, you see, Islam is forever and for all places where you are”. He poignantly cites the theme of equality as taught to us by our Prophet Muhammad (pbuh) in his Last Sermon, inculcating the absence of any “Arab-non Arab superiority”.The Hajji pinpoints a key dilemma many people face, especially as they begin to age. “I felt blessed and cannot thank Allah enough for giving me the opportunity”, he

declares. “I went with my wife, after both of us decided to go”. Without a doubt, he points out that it was in fact “the best decision of our lives”. Ali then mentioned the advice he gives to his contemporaries: “as people age, health deteriorates and becoming aged and frail makes the whole journey more difficult”.

He advises people to “try and make their intention as soon as possible – seeking the Help of Allah”. With heartfelt honesty, he advises husbands to ensure they go with their wives. “Please don't go alone”, he pleas, “take your wife with you – one might regret not taking their wife with them. Personally I felt it was my duty as a husband, if she wished I should go, to go! Think about it: the husband is possibly the best Mahram a wife can have especially in older age”, especially when her own father has passed away and her brothers may not be able to go themselves.One begins to understand intending and planning to go on Hajj begins in the heart. Mr Ali talks of the “invitation” he received which is definitely echoed in the

the Talbiyah the pilgrims make on the journey: ‘Here I am O Allah, (in response to Your call), here I am. Here I am, You have no partner, here I am. Verily all praise, grace and sovereignty belong to You. You have no partner.’ Simply being in Makkah and Madinah was a truly inspiring experience for Mr Ali. “Those wonderful cities”, he recounts, “the place where our wonderful religion began and beloved Prophet (pbuh) laid the foundations for us. Just remembering the struggles and difficulties in the earlier days helps you appreciate how freely we can practice our Islam”.Mr Ali adds that he had the opportunity to go again in the last two weeks of the month of Ramadan, in the year that coincided with 2009. “It was an amazing experience; during Hajj, it is so busy with so many people but going in Ramadan gave you more ease”. He then talks of his first Umrah in 1996 with his young son – then in his early teens – but regrets the long wait between this Umrah and his Hajj of 2009. Upon this note, we begin to conclude our interview, greeting and thanking each other and set off our different ways into the autumnal quiet evening.

“I felt blessed for the opportunity”

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The journey one of great “


for me was discovery

”In a heartening narrative, Hafiz Shaffiq Mohammed speaks about his Hajj journey with love, longing and liveliness

Issue iii Sept/Oct 2013 Page HIKMAH“The journey for me was one of great discovery and self-fulfillment,” declares Hafiz Shaffiq Mohammed. “It is a journey more than anything else about forgiveness and helping you to focus on your own spiritual wellbeing.” Through his vivid words, one feels Hafiz Shaffiq's Hajj journey was especially transformative: “I felt as if I went to the Holy Land with an empty spiritual wallet and returned with an unbelievable amount of richness spiritually”.

Practically all recollections of Hajj direct the speaker and listener alike to the universality and diversity of the pilgrims but the Ultimate Oneness of Allah, for Whose Sake the pilgrims gather from all parts of the world, speaking different tongues and living under different cultural practices.

“Meeting so many people of different professions, race, colour all united with the white ihram and the pure intentions with conviction in our hearts, heading towards one destination: Labbayk Allahumma Labbayk we all recited, forgetting our differences, standing side by side, we are united in

front of Allah”. This is a heartening narrative: that so many strands of the same community – ummah – forsake difference and bind together in seeking the the Pleasure of their One Lord.

Contemporary commentators mention the Hajj experience, among a multitude of personal impacts, should allow one to return void of any discriminative or prejudicial emotions. Hafiz Shaffiq's words definitely reflect this sentiment and one we can actively adopt.

As with many pilgrims, Hafiz Shaffiq saw the experience at Arafat to be “spiritually the most powerful experience”. The description of “the open ground, full of an incredible hum of people”, supplicating, calling, asking of Allah. “It was the day where tears fell and hearts overflowed with thankfulness to Allah”, he mentions, “with a strong belief in His Mercy that all our sins will be forgiven”. With true conviction, the Hajji affirms that “the day of Arafat is the day I'll never forget”.

“I went to Hajj in 2011, travelling with my

mother, father and two sisters. We also had a tour guide who was instrumental in making our Hajj a more spiritually powerful experience”.

Seeing the Ka'bah before his own eyes, the Hafiz recounts, was “truly overwhelming”. He mentions being “awestruck by its magnificence”; its simple beauty “indescribable expect by pure experience of its presence”. To see the direction to which all Muslims direct themselves in prayer as their Qibla is an experience many Muslims no doubt will find amazing. “In Madinah, visiting the Prophet Muhammad (pbuh)'s Masjid is an experience I will cherish for the rest of my life. Madinah, for me, felt like home and the hospitality and humbleness one receives from the people there is extraordinary”.

I ask the Hajji if he would impart some words to fellow and future pilgrims. “In this journey numerous difficulties and hardships will come your way. There are many trying moments. Sometimes, for example, immigration checks are an obstacle”. Upon arrival in Arabia itself, “there are difficulties finding lodging and getting to the Al-Masjid Al-Harām. There are hardships encountered in

“I felt I returned with an unbelievable

amount of spiritual richness”

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Issue iii Sept/Oct 2013 Page HIKMAHTawaf and Sa'y”. Hafiz Shaffiq then imparts some wise words that can indeed be applied through life: “To achieve any big goal, you must undertake hardships”.

“Those who are mentally prepared for this,” he optimistically advises, “are the successful ones. Therefore undertake this journey as an ardent devotee”. Finally, he concludes that “whoever is ardent in the love of someone finds enjoyment in the difficulties he encounters on the way and contentment in these affairs”. Thus, one remembers the journey of Hajj is done solely for the Sake of Allah, who – Exalted and Glorified Be He – is most deserving of our love. He – Subhana Wa Ta 'Ala - created us, guided us, blessed us, provided for us and allowed us to undertake the journey. We love also the Blessed Prophet Muhammad (SallAllahu alayhi wa salaam) who struggled to convey this lofty and amazing message.

One...two......and

counting!

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The rites of Hajj were laid down by Allah (Glorified and Exalted Be He). They mark historic events in the life of Prophet Ibrahim (as), which show his absolute and total

submission to the Will of Allah.

On the journey of Hajj, the pilgrim is answering the Call of Allah to visit the Holy Sanctuary and complete the rituals. As such, the pilgrim enters Masjid Al-Harām, through Bab-as-Salam gate reciting the Talbiyah:

Labbayk, Allahumma Labbayk. Labbayk, La Shareeka laka labbayk. Inna l-hamda wa n-ni’mata laka wal-mulk. La shareeka lak.“ ”‘Here I am O Allah, (in response to Your

call), here I am. Here I am, You have no partner, here I am. Verily all praise, grace

and sovereignty belong to You. You have no partner.’

Issue iii Sept/Oct 2013 Page HIKMAHThe Hajj has a number of required practices as well as a number of recommended (but not necessary) ones. A requirement, which is willingly and needlessly omitted, does not invalidate the Hajj but instead requires a slaughtering in expiation. Thus, for every one missed requirement, a slaughter becomes necessary in expiation.

Ihram essentially means to make something harām (prohibited) upon oneself. By entering the state of Ihram – defined as wearing the two sheets, making the niyah (intention) and reciting the talbiya – things which were previously halal in normal, everyday life become harām for that person because they have entered a sanctified state wherein they are journeying for the sake of their Lord on Hajj or Umrah. The two sheets one wears – nowadays, almost always white – are also referred to as Ihram because they symbolise the state. The designated miqat – the place from where the intention is declared – varies in accordance with the circumstance of the person. In Arabia iself, they are Thul-Halaifa in the North, Yalamlam in the South East, That 'Irq in the North East,

Al-Juhfah in the North West and Qarn-al-Manazil in the East. For those travelling from abroad, the miqat can be their own country, the airport, the seaport, as they board their vehicle or 20-30 minutes before their plane lands. No matter the definition of the miqat for the person, one must not pass the relevant miqat without assuming their state of Ihram – otherwise, a sacrifice of an animal must be made. If one returns to the miqat to assume ihram (before performing the rites), the sacrifice does not become obligatory.

PreludePrior to the eighth of Dhul-Hijjah, for the one wanting to perform an Umrah before the Hajj, they make an intention as they approach the Miqat. At a later date, a second intention will be made for the actual Hajj. Umrah and Hajj both have rites. They include, not are not limited to:1. Assuming/entering the state of Ihram2. performing supererogatory (Sunnah) prayers3. making Tawaf4. reciting Talbiyah5. doing Sa'y (walking) between the two hills of

Safa and Marwa6. trimming and/or cutting hair7. praying and staying in Mina8. praying and standing in Arafah9. praying and staying in Muzdalifah10. throwing pebbles in the three Jamrahs (pillars)11. sacrifice of an animal12. praying behind Maqam Ibrahim (as) (literally, 'station of Abraham', where he stood as he was building the Ka'bah with his son Ismail [pbuh]), and;13. drinking the water of Zam-Zam (the well, whose water sprang up from beneath Ismail (as) when he was an infant).

For those undertaking Hajj at-Tamattu – defined as Umrah followed up by the greater pilgrimage of Hajj later in the same year – after completing the Umrah, the pilgrim trims his/her hair, bathes and assumes normal clothing (instead of their Ihram). These steps signal the completion of the preceding Umrah. The state of Ihram has now been lifted along with its restrictions until the pilgrim will once again enter the state of Ihram for the greater pilgrimage of Hajj.

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Issue iii Sept/Oct 2013 Page HIKMAH 25

Issue iii Sept/Oct 2013 Page HIKMAH 26

In the ages before modern airbound travel, whizzing around the skies, people utilised more traditional forms of travel such as riding animals and enduring the various terrain to reach their destination.

Photos: www.tt5.com


Day 1

Photo: Abdelrhman 1990

pproachingAWhen the eighth of Dhul-Hijjah arrives, the pilgrim makes

a renewed intention – this time for the Hajj [for those who

made Umrah just prior to their Hajj]. It is no longer necessary to

go to the Miqat; this intention can be made at the place. The

pilgrim returns into the state of Ihram in the required manner and

goes unto Mina soon after the performance of the Fajr prayers.

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Day 18-9th Dhul-Hijjah

Mina is located three miles from Makkah, to the east. The pilgrim goes to Mina on the 8th of Dhul-Hijjah, staying there for one day from after Fajr prayer of the 8th Dhul-Hijjah until the Fajr of the 9th of Dhul-Hijjah.

n Mina, the pilgrims collect some of the pebbles needed for the stoning ceremony that takes place later, called ramy. I

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9th Dhul-HijjahDay 2

The Day of 'Arafat

Upon leaving Mina, the pilgrims head for Arafah. Arafah is some nine miles from Makkah and like Mina is a desert location. After Fajr prayer at Mina, the pilgrim departs for Arafat.

There, the pilgrims will spend their time devoted to prayers, repenting for their sins and seeking the Forgiveness of Allah. From noon afterwards – signalled by the performance of the Zuhr prayer – Wuquf (literally, staying) is undertaken at Arafat. At this point, the pilgrim stands alone with Allah, humbly asking to be forgiven and making du'a (supplication). Facing the direction of the Qibla, hands are raised and prayers recited with all one's heart.

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Issue iii Sept/Oct 2013 Page HIKMAHAfter the sunset of 9th Dhul-Hijjah – signalled by the Maghrib prayer – the pilgrims depart from Arafat towards Muzdalifah.

Issue iii Sept/Oct 2013 Page HIKMAHPilgrims stay in Muzdalifah from after Maghrib of the 9th Dhul-Hijjah until after the Fajr prayer on the following day, the 10th Dhul-Hijjah.During their stay at Muzdalifah, the pilgrims collect the pebbles needed for the 'stoning ceremony' (ramy). Prior to this, pebbles may have been collected at Mina but one should ensure having enough and thus, the foot of the hills at Muzdalifah are attended.After reading their Fajr prayer but before the sun has risen, the pilgrims set off for Mina.


10th Dhul-HijjahDay 3

The Stoning Ceremony (ramy)

It is required to throw seven pebbles at each stoning site and the throwing of the pebbles must be one-by-one. It is best for the pebbles being used to have been picked up from Muzdalifah although this is not a necessity – they may be picked up from anywhere and not Muzdalifah alone. The making of takbir every time a pebble is throw is preferred. The throwing of the seven stones should be consecutive, without any interruption. The stoning ceremony is called ramy.The throwing of the stones bears traditional importance. It is done – like many, many practices of Hajj – in the footsteps of Prophet Ibrahim (as), who in the process of following the Command of Allah to sacrifice his son Ismail (as), was tempted by the devil thrice. Each time, the Angel Jibrael (as) told Prophet Ibrahim (as) to pelt the devil.

Upon leaving Al-Mash'ar Al-Harām, the pilgrims head for Mina to stone Jamarat Al-'Aqaba Al-Kubra. The recommended time for the stoning begins from sunrise until midday of yawm an-nahr (10th Dhul-Hijjah). The pebbles must be small – the size of beans – being neither too small nor too big.

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Once the stoning is complete, the sacrifice of animals takes place as well as the Halq and Taqseer (trimming or shaving of hair, respectively).At this point, after shaving/trimming his/her hair, the pilgrims leave the state of Ihram. All the restrictions that had been in place due to Ihram are now removed, except for sexual relations.Now the pilgrims depart unto Al-Masjid Al-Harām in Makkah to perform the abovementioned act: that of Tawaf al-Ifadha.

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Above, the pilgrims begin to make their way from the Jamarat to the Sacred House, Al-Masjid Al-Harām in Makkah.

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Tawaf al-Ifadha is essential to Hajj.

The pilgrim circumambulates the Ka'bah seven times and then reads their prayers behind Maqam Ibrahim; undertake the Sa'y between Safa and Marwah and drink water from the Zam-Zam well. With the Hajj Tawaf (Tawaf al-Ifadha) completed, the state of Ihram is completely ended and all restrictions are now lifted, including that of sexual relations with one's spouse.

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The pilgrims perform the sa'y – the shuttling – between Safar and Marwa, as Ismail (pbuh)'s mother Hajar had done so long ago

The pilgrims then go to the Zam-Zam welland drink of the Zam-Zam water

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HistoricHajj

Other photographs showing the experience Hajjis would have had in the past compared to modern times


11-13th Dhul-HijjahDay 4-6

Issue iii Sept/Oct 2013 Page HIKMAHThen, the pilgrims stay in Mina for up to three days for the stoning of the three pillars that represent Satan.The three pillars are stoned in order: firstly, ramy al-uula, ramy al-wusta and ramy al-kubra. The pilgrim then may return to Al-Masjid Al-Harām to perform the Farewell Tawaf after ramy on 12th Dhul-Hijjah or may decide to stay until 13th Dhul-Hijjah, performing ramy for the third time before returning to The Sacred House for the Farewell Tawaf.

The three stone pillars stand firm, as symbols of Prophet Ibrahim (as)'s strong obedience to his Lord when he stoned the Jamarat to attack Satan's whisperings, as he enacted Allah's Command to slaughter his son as a test of his faith.



Conclusively, the Farewell Tawaf marks the completion of one's Hajj.It is recommended for pilgrims to leave Makkah as soon after the completion of the pilgrimage. At this point, pilgrims ask God to accept the performed rituals and make the intention to live by the Divine Commands thereafter.

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