Contents

SR.NO PG.NO
TOPICS

1 Map

2 Preface

3 Acknowledgement

4 Introduction of hajj

5 Importance of hajj

6 Method of Pilgrimage

7 Types of hajj

8 Questions

9 Bibliography

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 Preface
This project gives a detailed theory on the importance and practice of hajj. Hajj is the fifth pillar of Islam
on which the basis of Islam stands. It gives an introduction on the performance of hajj and the
Importance it holds in the life of a Muslim. It also answers some questions about hajj and its rituals.

Acknowledgement
First of all we would like to thank our teacher for teaching us about hajj and increasing our knowledge,
this project could not have been made without him. We would also like to thank each other for putting
in a such effort to make this project possible and complete.

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 Map

Introduction of Hajj
Hajj is the annual pilgrimage to Mecca, Saudi Arabia. It is currently the largest annual pilgrimage in the
world, and is the fifth pillar of Islam, a religious duty that must be carried out at least once in their
lifetime by every able-bodied Muslim who can afford to do so. The Hajj is a demonstration of the
solidarity of the Muslim people, and their submission to Allah. The pilgrimage occurs from the 8th to
12th day of Zilhajj, the 12th and last month of the Islamic calendar.

The Hajj is associated with the life of Islamic prophet Muhammad from the 7th century, but the ritual of
pilgrimage to Mecca is considered by Muslims to stretch back thousands of years to the time of
Ibrahima.s. Pilgrims join processions of hundreds of thousands of people, who simultaneously converge
on Mecca for the week of the Hajj, and perform a series of rituals: Each person walks counter-clockwise
seven times about the Ka'bah, runs back and forth between the hills of Al-Safa and Al-Marwah, drinks
from the Zamzam Well, goes to the plains of Mount Arafat to stand in vigil, and throws stones in a ritual

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Stoning of the Devil. The pilgrims then shave their heads, perform a ritual of animal sacrifice, and
celebrate the three day global festival of Eid al-Adha.

The Hajj is based on a pilgrimage that was ancient even in the time of Muhammad in the 7th Century.
According to Hadith, elements of the Hajj trace back to the time of Abraham (Ibrahim), around 2000
BCE.

In 631 CE, Muhammad led his followers from Medina to Mecca; it was the first Hajj to be performed by
Muslims alone, and the only Hajj ever performed by Muhammad. He cleansed the Kaaba, destroyed all
the idols, and re-ordained the building as the house of Allah. It was from this point that the Hajj became
one of the Five Pillars of Islam.

Importance of Hajj
On his first day in Mecca; the Religious Authority Sayyed. M.H. Fadlallah received many pilgrims from
various Islamic countries. He addressed them saying: “We are here in the place where Islam was
revealed. And we came here to perform the duty of pilgrimage. Thus, we have to, as we live several
social intellectual and psychological problems, to enrich our spirits with Islam, an enrichment that will
enable us to renovate Islam inside ourselves and apply it on ourselves and families.

From time to time, we have to hold ourselves accountable to learn how much Islam we carry within
ourselves, and how could we strengthen our belief.

The advantage of this journey especially for those of us who live in places where the regimes and
costumes are not Islamic is that it will provide them with enough spiritual intellectual and moral
strength that will enable them to continue to live Islam as when they return.

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The Sayyed also considered that it is not enough to educate our children on Islam, but we also have to
call these non-Islamic communities to Islam.

He also asked all pilgrims not to listen to gossip and backbiting, and concentrate on understanding
ourselves. “We have to understand ourselves to learn that we have not yet actually understood
ourselves, we might even discover that we are not us, but rather the echo of others..”

He added: “… We have to think hard so as when we choose, our choice will be built on sound
conviction… We have to make a periodical checking to discover our psychological deceases just as we
have a medical checking to discover our physical illnesses…

Try to use this opportunity in which you emigrate to Allah to concentrate on how to please Allah… The
importance of Hajj lies in making us return with a stronger faith and a stronger commitment.

METHODS OF HAJJ

Ihram:
In Arabic, Ihram means “not to desecrate” or “to declare a lawful thing as Haram (unlawful) upon
oneself”. According to Shariah, Ihram is to enter into a state in which it is prohibited for a person to use
certain Halal (lawful) and Mustahabb things, like wearing stitched garments, use of perfume, and
haircut, after he performs Niyyah for Hajj and recites Talbiah.

Usually, the two sheets that a pilgrim puts on while in the state of Ihram are also called Ihram. They are
simply worn when a pilgrim enters into a state of Ihram. A pilgrim can change them as often as he likes,
whether they are polluted or not. Some people wrongly think that once these sheets are put on, they
cannot be taken off or by changing them a pilgrim does not relinquish Ihram. A person becomes Halal or
comes out of the state of Ihram in which he had entered the intention of performing Hajj or Umrah.

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Wajibat if Ihram:

1. To take off the stitched garments. They are not used as long as a pilgrim remains in a state of
Ihram.
2. To assume Ihram at a Miqat but in no case beyond it. It is imperative not to cross Miqat without
being in the case of Ihram.
3. To abstain from the things forbidden in the state of Ihram.
4. Niyyah:
After offering the Nafl Salah he should uncover his head and while still sitting he should make
niyyah for Hajj or Umrah.

5. Niyyah for Hajjul Ifrad:

“O Allah I intend to perform Hajj. Make it easy for me and accept it from me.”

6. Niyyah for Hajjul Qiran:

“O Allah I intend to perform Umrah and Hajj. Make both of them easy for me and accept them
from me.”

After Niyyah, a pilgrim should perform Talbiyah loudly. After reciting Talbiyah, a pilgrim should send
Salat and Salam (Durud) on Rasulullah (S.A.W.) and then recite the following dua:-

“O Allah I earnestly request you to grant your pleasure and Paradise and I seek your protection from
Your Wrath and Hell-fire.”

This is the most important Dua handed down in Hadith from the Prophet (P.B.U.H.) for this occasion.

Tawaf:

In the context of Hajj and Umrah, Tawaf means to go round Baitullah Shareef seven times.

Tawaf-e-Qudum:

An Afaqi, when for the first time enters Masjid-ul-Haram in the state of Ihram, will perform a Tawaf
which is known as Tawaf-ul-Tahiyyah or Tawaf-ul-Qudum. This is the Sunnah for the pilgrim who enters
Makkah with the intention of performing Hajjul Qiran or Hajjul Ifrad.

Rules of Tawaf

1. It is essential to be in the state of Wudu, during the entire duration of Tawaf, therefore a pilgrim
should perform Wudu before beginning Tawaf and see if it remains intact during the completion
of Tawaf.

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2. Niyyah is an essential condition for Tawaf: if a person goes round the Holy Kaabah full seven
times, without Niyyah, the Tawaf will not be accomplished.

Makruhat of Tawaf

1. To indulge in frivolous, needless and useless talk.

2. To buy or sell anything or to talk about it.
3. To perform Tawaf in polluted clothes.
4. To raise hand without facing Hajre Aswad.
5. To eat during Tawaf.
6. To perform Tawaf during Friday sermon.
7. To perform Tawaf with shoes on.

Wajibat of Tawaf

1. Being free from both minor and major impurities.

2. To perform Tawaf on foot.
3. To begin Tawaf from the right side; i.e. to walk from Hajre Aswad towards the door of kaabah.
4. To encircle Hatim while performing Tawaf.
5. To complete seven rounds of Tawaf.

Sayi

Literally, Sayi means to walk and to run, and as a term used in Shariah it means to traverse seven times
the distance between Safa and Marwah.

Wajibat of Sayi

1. To perform it after Tawaf.

2. To perform full seven rounds of Sayi, the first four rounds are Farz and the remaining three are
wajib.
3. To perform it on foot.
4. To be in the state of Ihram while performing Sayi of Umrah.
5. To cover the whole distance between Safa and Marwah.
6. To start it from Safa and end it in Marwah.

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Makruhat of Sayi

1. To buy and sell or talk during Sayi.

2. Not to ascend Safa and Marwah.
3. To perform sayi after its appropriate time is over.

Journey to Mina

On the 8th of Zilhaj, it is Sunnah to offer Farz Salat, for Zuhr, Asr, Maghrib and Isha and after that Fajr in
Mina. A pilgrim should stay at Mina during the night. The recitation of Taqbiraat is done on the 9th of
Zilhaj after Fajr prayer. From 9th to 13th Zilhaj, a pilgrim should recite Talbiyah. A pilgrim stops reciting
Talbiyah on 10th of Zilhaj.

Wuquf e Arafat

In Arabic ‘Wuquf’ means to stay and in the Ahkam (laws) of Haj. It means to stay for some time from the
Zawal of 9th of Zilhaj to the dawn of the 10th of Zilhaj, in the plain of Arafat. This is known as “Wuquf e
Arafat”, the greatest rukn of Hajj, without which there is no Hajj.

On 9th of Zilhaj, a pilgrim should perform the Fajr prayer at dawn when it is well lit up, then should
proceed to Arafat after the sun has risen. It is wajib, that a pilgrim who perform Wuquf in Arafat after
Zawal and before sunset.

Journey to Muzdalifah

In Muzdalifah, Salat ul Maghrib and Salat ul Isha are combined and offered together at the time of Isha.
It is sunnat ul Muakkadah to stay at Muzdalifa till dawn.It is Mustahabb to spend the whole nightin
Ibadat. Some of the scholars are of the opinion that this night is more virtuous that Lailatul Qadr.
The Wuquf at Muzdalifah is Wajib. It is the condition essential to be here between dawn and sunrise.
However, if a woman does not stay there on account of heavy rush; Dam will not be Wajib on her.
Before leaving Muzdalifah a pilgrim should collect seventy small pebbles as big as a pea-nut or the
date stones.
In Muzdalifah, a pilgrim should make sure that he should not offer Salat ul Fajr before its appointed
time. After dawn he should offer Salat ul Fajr, then perform
Wuquf, recite Tasbih and Tahlil and then he should proceed to mina.

Rami Al Jamarat

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Rami are the act of pelting the Jamarat at Mina, with pebbles. The word ‘Jimar’ is the plural of Jamrah
which means small pebbles. Jamrah also signifies the place which is pelted with stones. According to the
Hanafi fiqh, Jamrah is the plinthon which the pillar stands, and a small arc is made around its base for
collecting the stones. The stones should be so thrown as to fall near the pillars.

On 10th of Zilhaj, when a pilgrim returns to Mina, the first thing he does is to perform Rami at Jamrat
ul Aqabah. Then he offers sacrifice and after ritual shaving relinquishes Ihram. Rami Jamr is wajib.

Sacrifices

After the Stoning of the Devil, the pilgrims perform animal sacrifices, to symbolize Allah having mercy on
Abraham and replacing his son with a ram, which Abraham then sacrificed. Traditionally the pilgrims
slaughtered the animal themselves, or oversaw the slaughtering. Today many pilgrims buy a sacrifice
voucher in Mecca before the greater Hajj begins, which allows an animal to be slaughtered in their name
on the 10th, without the pilgrim being physically present. Centralized butcher houses sacrifice a single
sheep for each pilgrim, or a cow can represent the sacrifice of seven people. The meat is then packaged
and given to charity and shipped to poor people around the world.[4] At the same time as the sacrifices
occur at Mecca, Muslims worldwide perform similar sacrifices, in a four day global festival called Eid al-
Adha.

After completing the Rami of Jamarat ul Aqabah, on the 10th of Zilhaj, pilgrims make an animal sacrifice.
A pilgrim is required to offer two sacrifices. One for Hajj or as a thanks-giving which is wajib in every
Qarin and Mutamatti and Mustahabb for a Mufrid, and other for Eid-ul-Azha, which is wajib every year
on those who can afford it. But if a pilgrim is a Musafir and had not stayed in Makkah for 15 days or
more, prior to 8th of Zilhaj, it is not wajib on him, but Mustahabb.

Ritual Shaving

After sacrifice, the Mutamatti and Qarin should, without further delay, gets their heads shaved or get
the hair cut short. For those who perform, it is Sunnah to get their heads shaved or cut short in Mina. It
is Sunnah to turn their faces towards kaabah while having this ritual shaving.

Tawaf e Ziarat

On this or the following day the pilgrims re-visit the Masjid al-Haram mosque in Mecca for another
tawaf, to walk around the Kaaba. This is called the Tawaf az-Ziyarah or Tawaf al-Ifadah, which
symbolizes being in a hurry to respond to Allah and show love for Him, an obligatory part of the Hajj.
The night of the 10th is spent back at Mina.

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On the afternoon of the 11th and again the following day the pilgrims must again throw seven pebbles
at each of the three jamarat in Mina.

Pilgrims must leave Mina for Mecca before sunset on the 12th. If they are unable to leave Mina before
sunset, they must perform the stoning ritual again on the 13th before returning to Mecca.

Rami on 11th and 12th

If he does rami on the 11th day (of Dhul-Hijjah), then makes the Tawaf al-Wada' around the House
(Ka'bah) and then travels, he has neglected two obligations (upon him) and they are the rami of the
jamarat on the 12th day (of Dhul-Hijjah) and remaining in Mina the night prior to the 12th day (of Dhul-
Hijjah). So he is, therefore, required to make two fidyah's (as compensation) according to what many
people of knowledge have said, so he must slaughter them in Mecca and donate it there.

Tawaf e Wida

It is necessary for all pilgrims to perform Tawaf before going back to their homes. This tawaf which is
called tawaf ul wida or the farewell tawaf is wajib on every pilgrim whether he is a mufrid, Mutamatti or
Qarin.

After performing Tawaf e Wida, the pilgrim should perform the Istilam of Hajre Aswad, and should
come out of the mosque looking at baitullah through tears in his eyes. At the gate of the Holy Mosque
he should stop for a while and make dua while standing there.

TYPES OF HAJJ

There are three kinds of Hajj:

1. Hajj-e-Tamattu (Advantageous Hajj). This is commonly known as Wajib Hajj and will be dealt with in
detail. In Hajj-e-Tamattu, Umrah is performed before the Hajj. The pilgrim removes Ihraam after Umrah
on the 8th of Thul-Hijjah and re-enters into the state of Ihraam again for Hajj.

2. Hajj-e-Ifrad/Mufrad (Individual Hajj). All conditions of the Hajj-e-Ifrad/Mufrad are same. One enters
into the state of Ihraam for Hajj only and Umrah can be performed after the Hajj.

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3. Hajj-e-Qiran (Combined Hajj). This is applicable only to persons who are resident within a radius of 16
Farsakh or 88 km Sharii of Makkah (Each Farsakh is about 5.5 km). In this Hajj, the pilgrim enters into the
state of Ihraam for both Hajj and the Umrah at one time.

QUESTIONS
Q. What is the difference between Hajj n Umrah?

A. The word umrah is usually translated as minor pilgrimage. It is commonly called haj asghar.
Many acts of umra are similar to hajj but there are some fundamental differences such as ; hajj
is obligatory while umrah isn’t, hajj can be performed only during a prescribed month while
umrah can be performes all year round except zilhajj. There is no wuquf-e-arafa and waquf-e-
muzdalifa in umrah but without which hajj is void. In umrah the talbiah is stopped in the
starting of tawaf while in hajj it stops on the 10 of zilhajj after rami. In umrah there is no rammi
or stay in mina and no sacrifice is to be offered.

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Q. Why do Muslim believers shave their heads?

A. After the sacrifice, pilgrims have their heads shaven or in case of women; cut and then they
come out of the state of ihram. According to traditions this ceremony was prescribed by Hazrat
Ibrahim A.S. It was the something which the Prophet Muhammad (peace be upon him) did at
the time of his Hajj. So as followers of Prophet Muhammad's Tradition, all Muslims who
perform Hajj, reinforce their belief in his (pbuh) teachings and follow his traditions which in
Muslim world are known as SUNNAH. It is also a symbol of being pure of all sins, to
demonstrate ones sincerity and humility to Allah without any care of ones physical appearance.
Allah has told men to do this so of course they do. We are submitters to the will of Allah and
shaving of the head at this time is part of Allah’s will. It also represents the end of hajj and a
new start.

Q. How do Muslims cum closer to Allah after performing hajj?

A: There are many virtues of the rituals of Hajj and there is much wisdom to be found behind them
which puts us closer to Allah:

When a person travels to perform the rites of Hajj, he is reminded of his journey to Allah and the
Hereafter. When he travels, he leaves behind his dear friends, wife, children and homeland, and the
journey to the Hereafter is similar.

Traveling is a kind of torment and the same is true of the journey to the Hereafter, only much greater in
scale. Ahead of man there is his passing away, death, the grave, the gathering, the accounting, the scales
and As-Siraat which is similar to the small scale journey of travelling to perform Hajj.

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When the pilgrim puts on the two garments of his Ihram he cannot help but be reminded of the shroud
in which he will be wrapped. This prompts him to give up disobedience and misdeeds. Just as he gives
up his regular clothing (for Hajj), likewise he has to give up sins. Just as he has put on two clean, white
garments, he has to make his heart clean and white and guard his senses, clean and pure,
uncontaminated by the stains of sins and disobedience.

When he says “Labbayk Allaahumma labbayk (Here I am at your service, O Allah, here I am)” at the
Meeqaat, he means that he has responded to his Lord; so how can he still insist on sinning and not
respond to his Lord’s call to refrain from that?

When he enters the Sacred House of Allah, which He has made a sanctuary for mankind, he remembers
the sanctuary of the Day of Resurrection, which no one can reach without striving hard and making a
rigorous effort. The greatest thing, which will keep a person safe on the Day of Resurrection, is Tauhid
and shunning Shirk.

Kissing the Black Stone which is amongst the first rituals to be carried out, teaches the visitor to honor
the Sunnah and not oppose the laws of Allah with his feeble reasoning. He comes to recognize that
there is wisdom and goodness behind the laws and rites which Allah has prescribed for mankind, and
trains him to submit totally to his Lord.

When the pilgrim does Tawaaf, he is reminded of his father Ibrahim, peace be upon him, who built the
House so it would be a place of resort for mankind and a safe haven, and that he called them to perform
pilgrimage to this House. Moreover, our Prophet Muhammad also called humanity to perform
pilgrimage to this House, to which Moosa, Yoonus and ‘Eesaa, peace be upon them, also came for the
same purpose. This House was a symbol and a meeting place for these Prophets; how could it be
otherwise for Allah had commanded Ibrahim, peace be upon him, to build and venerate it?

When he drinks the water of Zamzam, he is reminded of the blessing which Allah has bestowed upon
mankind in the form of this holy water, from which millions of people have drunk throughout history,
yet, it has never dried up. He is encouraged to make Du’aa’

When he does the Sa’ie (running between Safa and Marwah), he is reminded of the trial that afflicted
Haajar, the mother of Ismaa’eel and the wife of Ibrahim how she ran back and forth between Safa and
Marwah, searching for water which would save her from what she was suffering, and especially so she
could give her little son, Ismaa’eel, peace be upon him, water to drink. Since this woman was patient in
the face of this adversity and turned to her Lord, this teaches the man that doing this is better and more
appropriate. When a man remembers the struggle and patience of this woman, it makes it easier for him
to bear his own problems and a woman, who is of the same gender (as Haajar), will also find her
problems easier to put up with.

The standing in ‘Arafah reminds the pilgrim of the throngs of people on the Day of Gathering. If the
pilgrim is tired due to being in a crowd of thousands, how will it be to stand amongst the hordes of
barefoot, naked, uncircumcised people, for fifty thousand years?

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When he throws the pebbles at the Jamaraat (the Muslim trains himself to obey Allah unquestioningly,
even if he does not understand the reason and wisdom behind this act, and cannot make the connection
between rulings and their purpose; this is a manifestation of complete submission to Allah.

When he slaughters his sacrificial animal, he is reminded of the great incident when our father Ibrahim
submitted to the command of Allah to sacrifice his only son Ismaa’eel, peace be upon them, after he had
grown up and become a helping hand for him. He is also reminded that there is no room for sentiments,
which go against the commands of Allah. This teaches him to respond to what Allah orders.

Once the pilgrim comes out of the state of Ihram that he was in and things that had been forbidden to
him become permissible again, he is thus taught about the consequences of patience and that after
hardship comes ease. The one who responds to the call of Allah will have joy and happiness, and this
delight cannot be felt by anyone except those who have tasted the sweetness of obedience, such as the
joy felt by one who fasts upon breaking his fast or by the one who prays during the last part of the night,
after he has finished praying.

After he concludes performing all the rituals of Hajj as they were prescribed by Allah and in the manner
that He loves, the pilgrim has hope that his Lord will forgive all his sins.

When he comes back to his wife and children, and experiences the joy of meeting them again, this
reminds him of the greater joy of meeting them in Paradise. This also teaches him that the greatest loss
is losing one’s self and family on the Day of Resurrection.

It is then at last the men realizes that this journey freed him from worldly matters and the comparison of
the ritual of Hajj from the joys of hereafter, got his closer to Allah.

Q. Write down the imp of the given places/events:

A. Sayi: is the main rite of umra and part of hajj. It is proceeding between the hills of Safa and Marwa
seven times. This act retraces the footsteps of Haajar (wife of Prophet Ibrahim), during her desperate
search for water to quench the thirst of her infant son Ishmael after they were left in the desert by
Prophet Ibrahim (pbuh) in response to a divine vision. When a believer does the Sa’ie, he is reminded of
the trial that afflicted Haajar, the mother of Ismaa’eel and the wife of Ibrahim how she ran back and
forth between Safa and Marwah, searching for water which would save her from what she was
suffering, and especially so she could give her little son, Ismaa’eel, peace be upon him, water to drink.

Since this woman was patient in the face of this adversity and turned to her Lord, this teaches the man
that doing this is better and more appropriate. When a man remembers the struggle and patience of

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this woman, it makes it easier for him to bear his own problems and a woman, who is of the same
gender (as Haajar), will also find her problems easier to put up with.

Muzdalifah: A place between Arafah and Mina where the pilgrims returning from Arafah spend a night
in the open between the ninth and tenth of Dhul Hijjah after performing the Maghreb and Isha prayers.

In Muzdalifah, we are under the open sky. Here, we offer the evening prayer (Maghreb) and stay
overnight. While at Muzdalifah we ensure we have the pebbles we will need for the "stoning" ceremony
(ramy). We may have already collected some pebbles in Mina. we should make sure you have enough by
picking up as many as you need from the foot of the hills at Muzdalifah. This process is of great
significance. It urges a believer to ponder over the nature of Allah, pray to him for forgiveness and
collect pebbles just as he is collecting good deeds to kill the evil spirit the next day. It explains a
believer’s victory in a fight with the evil spirit. It signifies that no matter what, Allah will always have a
victory and Satan at last has to lose.

Tawaaf: Circumambulating the Ka’bah and kissing the stone are in fact considered the Tawaf’s outer
aspects, apart from its inner significance. They resemble something like the standing, bowing,
prostrating and sitting postures observed in the daily Islamic prayers. Yet, the prayer postures, as well as
the circling around the Ka’bah coupled with kissing; both form the outward shell of the chaff, which
preserves the grain. The grain of the Tawaaf lies in the lofty meanings of the Pilgrim’s recitation and
prayers, in the soul-stirring emotions surging in his heart - such as his extreme love for Allah, his awe of
Him, and his high hopes in Him. Examine, for instance, the words brimful of God's oneness, which the
pilgrim utters. It is his regular formula, at the start of each round of the Tawaaf, as he kisses, caresses, or
points at the Black Stone, declaring: "Allah is the greatest … ”

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