Posts Categorized: Umrah

The 1st and 2nd Days of Hajj – A Pilgrim’s Journey (Part 6)

Posted by & filed under Hajj, Hunafaa Exclusive, Purification, Umrah, Uncategorized.

PART 6

8th Dhul Hijjah – Yawm-ut-Tarwiyah
The first day of Hajj is the 8th day of Dhul-Hijjah, known in Arabic as Yawmut-Tarwiyah (the day of fetching water and quenching thirst).
It is known as Yawm-ut-Tarwiyah because in the past there was no source of water on the actual plains of Arafah and Mina. The plains for the most part are wide, open valleys—dry and barren.
Because of the scarcity of water in the area, the pilgrims were instructed to prepare for the long days ahead by feeding and supplying their animals and riding beasts with sufficient water. The pilgrims would also gather water for themselves and fill their water containers. It is for this reason the day was given the name Yawmut-Tarwiyah (the day of fetching water and quenching thirst).
Yawmut-Tarwiyah is a preparation for the days to follow and in particular the 9th day—the anticipated day on which The King of the worlds descends. The pilgrim looks forward to this meeting; he is eager to meet Allah and is rewarded with the like, “Whoever loves to meet Allah, Allah will love to meet him. Whoever dislikes to meet Allah, Allah will dislike to meet him.” Reported by Al-Bukhari.
What do pilgrims do on the 1st day of Hajj?
1. Regardless of their location—whether they are in a hotel, in Mina or in Makkah—the hujjaj (pilgrims) prepare themselves to enter the state of ihram: clipping their fingernails, trimming their moustaches, shaving their underarms and pubic areas and taking a thorough shower. Men put on perfume and wear the two white garments, and women may wear their regular clothes.
2. When the pilgrims are ready to travel to Mina, they pronounce the talbiyah of Hajj and enter ihram, “Labbayk Allahumma Hajj,” which epitomizes the purpose of this journey, “Here I am O Allah, for the Hajj.”
3. In Mina, the pilgrims generally remain there for the entire day and night until after Fajr the next day.
 
9th Dhul Hijjah – Yawmul-Arafah
The second day of Hajj is the 9th day of Dhul Hijjah, known in Arabic as Yawmul-Arafah (the day of Arafah).
There are different opinions as to why this day was called Arafah or Arafat. Three are as follows:
1. The root letters of Arafah linguistically mean ‘to be acquainted with, to know.’ It is said that Arafah was the place where Adam and Eve reunited when they were sent down to reside on earth. They came down on two different spots but eventually were able to meet and recognize each other on this plain.
2. Since pilgrims spend most of that day on the same plain, some become acquainted with others. So it is a place of ta’aruf (getting to know one another), and because of the great number of people making ta’aruf the word Arafat was coined.
3. It is the place where pilgrims acquaint themselves with their King and Master. They raise their hands beseeching Him, asking for their needs and wants. They empty their hearts to Him, speaking of every fear and regret, seeking His forgiveness and counsel, asking for His grace and favour.
The Day of Arafah is certainly a tremendous day; a blessed day chosen by Allah; an immense gathering of goodness, iman, and taqwa. A day wherein the King draws close to His faithful subjects; He speaks of them with happiness and satisfaction—rather He boasts of them. A day when many tears are shed and prayers pour forth in succession, one after the next; an abundance of mercy descends, and mistakes and errors are pardoned. It is a grand occasion of worship and obedience, of joy and happiness for both the King and His honoured slaves and visitors.
The day of Arafah is a special day. A blessed day. A day of hope and renewal. The sun has not risen on a day better than it!
On this promising and sacred day, Allah frees many from the Hellfire; purifying them and breaking the shackles that once bound them. He then generously gives His believing slaves from His immense kingdom and speaks proudly of them to an audience(angels) who have especially gathered to witness their every statement and action, “There is no day on which Allah frees more servants from the Fire than the Arafah Day. He draws near and speaks of them proudly in …

Umrah to The King – A Pilgrim’s Journey (Part 5)

Posted by & filed under Featured, Hajj, Hunafaa Exclusive, Umrah.

Hunafaa Blog Thumbnails (Hunafaa) (1)

Umrah is composed of four rites, namely: ihram, tawaf, sa’i between Al-Safa and Al-Marwa, and shaving the head or cutting the hair. These actions are also stipulated in Hajj.
Ihram & Miqat
Ihram is a spiritual state of worship. It is composed of two parts: (1) a specific dress code like the two white garments for men, and (2) a number of restrictions such as applying perfumes, cutting nails and physical intimacy between spouses.
The ihram can only begin after entering specific locations, which are known as miqat.
Once at the miqat, the pilgrim must enter ihram. He does so by changing his clothes and doing ghusl (a full-body-wash). Then the male pilgrim applies perfume to his head and beard.
Thereafter, the pilgrim puts on the ihram garments, faces the qiblah (direction of prayer) and enters the state of ihram by uttering the talbiyah of intention. In the case of Umrah, he says: Labbayk Allahumma bil-Umrah (Here I am, O Allah, for Umrah).
Two implications of the ihram and miqat on the pilgrim are:
1. An awareness of the boundaries set by Allah, The Master and King
After entering the miqat boundary and entering ihram some actions are forbidden, which otherwise would be permissible.
Some people may consider the prohibitions of ihram insignificant like not clipping nails, not cutting hair and not covering the head, however the consequence (of violating them) is huge, which is typically compensated for by offering a sacrificial animal.
Thus the ihram and miqat create awe and caution of the “lesser or smaller” sinful actions, and not just the major ones. The Prophet sallallahu ‘alayhi wa sallam said, “Beware of lesser sins, (the analogy is) like a people who camped in the bottom of a valley, and one man brought a stick, another man brought a second stick, and so on, until they managed to (ignite a fire and) bake their bread. There are sins (i.e. lesser/smaller sins) which, once (they accumulate) and a person is questioned about them, they lead to his doom.” Reported by Ahmad.
2. Entering the kingdom of Allah in submission
No pilgrim enters the Sacred Kingdom and House of Allah except in a state of istislam (surrendering and submitting to His Commands). The miqat and ihram epitomize this state. The miqat, for example, required the pilgrim to spend his wealth, leave the security and comfort of his family and home, give up his eating and living habits—and despite its many difficulties he surrendered to his King and Lord. And similarly, the ihram required the pilgrim to change his appearance and withhold from his urges—and again he obeyed in submission to Allah.
The pilgrim therefore acknowledges the Authority, Kingship and Majesty of Allah, and he understands that he is nought but a humbled guest in the Dominion of The King.
Talbiyah
When saying the talbiyah, it is important that the pilgrim understands it and says it sincerely from his heart. This is because the talbiyah embodies the shahadah (testimony of faith) about which the Prophet said, “Whoever says La ilaha illallah sincerely from his heart will enter Paradise.” Reported by Muslim.
Men raise their voices when saying it and women recite it in such a manner that only those who are close to them can hear it.
During the pilgrimage, the muhrim (person in ihram) says the talbiyah a great deal, especially when circumstances and times change, such as when going up to a high place or going down to a low place, or when night or day begin.
The talbiyah is prescribed in Umrah from the moment one enters ihram until one engages in the next rite, which in this case is the tawaf. When he starts tawaf, he stops saying the talbiyah, and then resumes its chanting after completing the rite. He goes on in this state until he begins the next rite. Like this, he continues until the end of the pilgrimage.
Tawaf
After entering miqat & ihram, the pilgrim heads for Al-Masjid Al-Haram and enters the mosque with his right foot first, saying the invocation for entering the masjid. He then moves in the direction of the Black Stone in order to begin tawaf while in a state of wudu (ritual ablution). He starts the tawaf by touching the Black Stone with his right hand and kissing it; if he cannot kiss it then he touches it with his hand and kisses that hand; if he cannot …

More on Zamzam

Posted by & filed under Hajj, Umrah.

Hunafaa Blog Thumbnails (Hunafaa)

Allah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance.
Muslims consider the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And those fortunate to go to Hajj, return home carrying it for thousands of miles as a prized possession and to give as gifts to their friends and families.
So, what is so special about Zamzam water? In a word: Everything.
There is nothing ordinary about it: the miracle of how it came into being in the middle of the desert, its consistency throughout the centuries, the beneficial qualities it has, and the fact that it never dries up. This water is special.
The fact is, this small 5 ft. deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts and distributed worldwide to millions. Zamzam water has scientifically been proven to contain healing properties due to its higher content of Calcium and Magnesium Salts and also the natural fluorides that encompass a germicidal action.
It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae—especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants.

Venerable even before Islam
After the re-emergence of Zamzam at the hands of Abdul-Muttalib, the Makkans accorded Zamzam the veneration it deserved. They used to drink from Zamzam whenever they were about to engage in a matter of grave importance.
Al-Harith Ibn Khalifah As-Sa’di narrated that Quraysh always commenced their preparation to fend enemies by drinking from Zamzam. This was so customary that one could easily infer the gravity of matters from the collection of pots near Zamzam.
The Makkans recognised that Zamzam was blessed. They sought its blessing in matters of importance.
 
A clear sign
Al-Masjid Al-Haram (The Sacred Mosque in Makkah) is the first house of worship appointed for mankind. Along with this appointment, Allah blessed its vicinity with many signs of distinction. Allah says, “Verily, the first house (of worship) appointed for mankind was at Bakkah (i.e. Makkah), full of blessing, and a guidance for mankind and jinn. In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security…” [3:96-97].
Zamzam is one of those signs. In fact, chronologically, it is the first because when Ibrahim left his wife and infant son at the barren valley, following Allah’s command, he made a humble request, “O Lord! I have made my offspring to dwell in an uncultivable valley by Your Sacred House (the Kabah at Makkah) in order, O Lord, that they may establish prayer. So fill some hearts among men with love towards them, and provide them with fruits so that they may give thanks” [14:37]. Zamzam was the first among many fruits.

Perpetual water
One of the greatest attributes of Zamzam is that it will never dry up. This is a gift from Allah. The Prophet sallallahu ‘alayhi wa sallam said, “… May Allah bestow his mercy upon her (Hajar), had she let go (of the water of Zamzam) it would have become a spring (rather than a well) whose water shall never dry” [Ahmad].
Every year, millions of pilgrims drink Zamzam water, which has been around for centuries. It is fed daily to the Prophet’s mosque in Madinah in large quantities, and is packaged and shipped to millions of Muslims worldwide, without the slightest blemish in its flow. It is the epitome of munificence; the more we drink, the more it gives.

A sign of the believer
The Prophet said, “One difference between us (believers) and the hypocrites is that they cannot drink much from Zamzam” [Ibn Majah].

The heavenly connection
Ibn ‘Abbas related that when a man drowned in Zamzam much of the water was removed out of the well in order to retrieve the body. After removing the body, Ibn ‘Abbas told the man who was at …

Zamzam History

Posted by & filed under Featured, Hajj, Umrah.

15

Ibn ‘Abbas narrated that the Prophet sallallahu ‘alayhi wa sallam said:
When Ibrahim escorted Isma’il and his mother to the barren and dry land of Makkah, they only had a water-skin with them containing some water. Isma’il’s mother used to drink water from the water-skin so that her milk would increase for her child.
When Ibrahim reached Makkah, he had her and his son reside there. And as he was returning home, Isma’il’s mother followed him, “O Ibrahim! To whom are you leaving us?” He replied, “(I am leaving you) to Allah’s care.” She said, “I am satisfied to be with Allah.” She returned to her place and started drinking water from the water-skin, and her milk increased for her child.
When the water had all been used up, she said to herself, “I would better go and look so that I may see somebody to assist me.” She ascended the hill of Safa and looked, hoping to see somebody, but sew saw no one. When she came down to the valley, she ran till she reached the other hill, Marwah, but she saw no one. She ran to and from (between the two hills) many times.
Then she said to herself, “I would better go and see the state of the child,” she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), “If I go and look, I may find somebody.” She went and ascended the hill of Safa once again and looked for a long while but could not see anybody. Subsequently, she completed seven rounds (of running) between Safa and Marwah.
Again she said (to herself), “I would better go back and see how the child is doing.” But all of a sudden she heard a voice, and she said to that strange voice, “Help us, if you can offer any help.” It was Jibril (who had made the voice). Jibril hit the earth with his heel and water gushed out. Isma’il’s mother was astonished and started digging. She started drinking from the water and her milk increased for her child.”
In another narration of Ibn ‘Abbas, the Prophet said, “May Allah be merciful to the mother of Isma’il! If she had left the water of Zamzam as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hajar (Isma’il’s mother) and asked her, “May we settle at your dwelling?” She answered, “Yes, but you have no ownership over the water.” They agreed.
Its water was the direct cause of Jurhum’s settlement in Makkah, and thus explaining how the dry and barren valley of Makkah became inhabited.
The Re-emergence of Zamzam
With the passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical. They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten.
Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one.
It so happened that for three consecutive nights, Abdul-Muttalib had a very clear dream about digging a well. During each dream, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night.
To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka’bah. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim.
The Makkans and Abdul-Muttalib’s could not negotiate a middle ground, so both parties agreed to seek …

What if my Tawaf or Sa’i is interrupted?

Posted by & filed under Featured, Hajj, Hunafaa Exclusive, Umrah.

14

If a person is performing tawaf (circling the Ka’bah) or sa’i (running between Safa and Marwah), and he comes across a need (e.g., he is thirsty and wants to drink something, or loses someone from his family members and stops to look for him, or becomes tired and wants to take some rest), and if the break was short, then he may continue his tawaf from where he left off.
The issue of taking a rest in tawaf and sa’i is based on the condition that tawaf and sa’i should be completed continuously. However, in sa’i, continuity is not a requirement according to the stronger scholarly opinion. So, if a person is performing sa’i, and he breaks after some of the rounds, and then comes back to complete them, this would be considered permissible. However, regarding continuity of tawaf, the scholars have two opinions:
1. That continuity is wajib (obligatory), and that a long discontinuity without due justification nullifies the tawaf.
2. That continuity is a sunnah, and the tawaf is not nullified even though the break was long. Having said that, it is better to err on the side of caution and therefore act according to the first opinion.

Explanation of the Talbiyah – A Pilgrim’s Journey (Part 4)

Posted by & filed under Featured, Hajj, Hunafaa Exclusive, Purification, Umrah.

Hunafaa Blog Thumbnails (Hunafaa)

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ ، لَبَّيْكَ لا شَرِيكَ لَكَ لَبَّيْكَ ، إِنَّ الْحَمْدَ وَالنَّعْمَةَ لَكَ وَالْمُلْكَ لا شَرِيكَ لَكَ
Just as the takbir (Allahu Akbar) is repeated throughout salah, so too is the talbiyah repeated throughout Hajj. It signifies a transfer from one state to another or one rite to the next just like the takbir in salah is an indication of change from one of its pillars to another.
Labbayk Allahumma labbayk
This part of the talbiyah is commonly translated as ‘O Allah, here I am. Here I am.’ As is normally the case, much of the meanings and connotations are lost in translation.
The word ‘labbayk’ has many uses or meanings. They include:

Response. Labbayk is said to someone who calls or invites you. It is incorrect, linguistically, to respond using this word to someone who did not call you.Therefore, the pilgrim says the talbiyah responding/answering the call of Allah, “And proclaim to the people the Hajj (pilgrimage); they will come to you on foot and on every lean camel; they will come from every distant pass.” [22:27]
Love. Labbayk is only said to someone whom you love or admire. Therefore, the pilgrim responds to the call lovingly and with excitement as opposed to burden and dislike.
The word labbayk connotes meanings of nearness, sincerity, perseverance and humility. All of these meanings stem from different Arabic constructions based on the same root letters. This means the pilgrim exhibits these meanings when saying the talbiyah and throughout the Hajj.
The word labbayk is constructed in the dual form. This implies a reiteration or repetition of what has preceded with regards to its meanings. It is like saying, “O Allah! I answer your call, and again I answer it…” In this case, the dual form connotes love upon love, closeness upon closeness, sincerity upon sincerity… etc.

Innal-hamda wan-n’imata laka wal-mulk
This part of the talbiyah is commonly translated as ‘Verily all praise and bounties are Yours, and all the kingdom.’

Hamd means praise. But what does it mean to praise someone? A person praises someone when he recognises good qualities in that person for which he should be praised. Accordingly, hamd is affirmed for Allah in the same light. The pilgrim praises Allah, particularly for honouring and being kind to him by calling and inviting him to His House, and facilitating that, despite the pilgrim’s shortcomings―only so that Allah may forgive him.Additionally, the Arabic word hamd is not completely equivalent to the English word praise. Hamd connotes love and truthfulness among other qualities. Therefore, if someone is praised for qualities he does not possess, or a slave praises his master without admiration or believing in that praise, it is not hamd. This is like a commoner praising a tyrant king in the hope of ridding himself of his tyranny. There is no love or admiration, just empty words and insincere flattery.
N’imah means bounty. In this case, it is the recognition that all favours and bounties are from Allah. It evokes a sense of gratitude.
Mulk means dominion. It is an affirmation that to Allah alone belongs the kingdom, and no true sovereignty belongs to anyone other than Him. It is the recognition that all languages, shapes, colours…, all times (eternal and temporal) and all places, etc. belong to Him alone. Mulk does not only incorporate land but it includes everything other than Allah ‒ the entire creation in all its forms and qualities. He is Sovereign over it all. There is no will except that He is over it sovereign. There is no means except that He is over it sovereign ‒ it is all from His mulk. Fire is a means by which something is burnt but Allah is sovereign over it, and that is why the fire which Ibrahim was thrown into became a means of coolness and not heat, it became a means of refuge and not pain. His rule is over all beings and characteristics.

The words ḥamd, n’imah and mulk are preceded by the Arabic definite article ‘al’ which denotes every kind of praise, bounty and dominion.
In this part of the talbiyah, the pilgrim is simultaneously affirming dominion, bounty and praise for Allah. Combining words and phrases is another manner of praising Allah and differs from saying them independently/singly (e.g. subhanAllah is a single praise whereas subhanAllahi wa bihamdihi is a compounded or combined praise).
This phase …