SIGNIFICANCE OF HAJJ

Hajj as an obligatory act of worship (Ibadat) means to visit the
Kaa'ba in Makkah on the specified dates in the month of Thul-Hijjah
and perform the religious rites in accordance with the Islamic Laws.
Obligation of Hajj
Any man or woman, who fulfills the following qualifications, has a
religious obligation (Hajjatul Islam or Wajib Hajj) to perform Hajj
once in a lifetime.
1. Must have attained puberty (Baligh/Bulugh), girls 9 years of age
and boys 15 years of age.
2. Must be A'Aaqil, means being sane and of sound mind.
3. Must be free from bondage.
4. Must be healthy.
5. Must have enough timeto travel to Makkah and perform Hajj within
the required days.
6. Must have enough funds (Istita'ah) for traveling and for all Hajj
expenses, as well as enough money to leave behind or be able to make a
living on his return to maintain himself and his dependants during
Hajj and after it.
If he has dependents, he must be able to maintain himself and his
family. Upon his return, he must have enough means to maintain himself
and his family. The journey to Hajj and returning from it must not
involve any danger to the security of his life, wealth and family. One
intending to go to Hajj must be healthy. If he is infirm or old or has
any other justifiable excuse Hajj would not be Wajib, though if other
conditions were fulfilled, however, he must send someone as his Naib
(agent representative). Ample time must be therefor one to prepare to
go to Hajj, and to perform allthe obligatory acts. If other conditions
of Hajj are met, while time is limited or extraordinary effort is
involved, one has to keep the money unused until the following year
for the purpose.
Performance of Hajj is WAJIB-E-FAURI. When above conditions are
fulfilled, Hajj becomes Wajib immediately. To postpone it without any
reasonable excuse is among the major sins. Hajj must be performed in
the same year of Istita'ah, and it continuesto remain obligatory in
the ensuing years as longas it has not been performed.
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 removesIhraam after Umrah on
the 8 th of Thul-Hijjah andre-enters into the state ofIhraam 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.
3. Hajj-e-Qiran (CombinedHajj). 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.
Miqats
Miqats are specific places (appointed by Sharia) in Saudi Arabia, on
the way to Makkah, which a pilgrim cannot cross without first wearing
Ihraam.
1. Dhul-Hulaifa in the North (or commonly known as
Masjid-e-Shajarah/Abar Ali). This is the Miqat, used by pilgrims who
first go to Medina. It is about 7 km from city of Medina on the way to
Makkah.
2. Al-Johfa in the North-West for those going to Makkah from Jeddah.
(Or,if it is difficult to go to Masjid-e-Johfa because of a valid
reason, one cango to Rabigh, which is Mahaz-e-Miqat (in line of Miqat)
and put on Ihraamthere). It is about 115 Km from Jeddah on the way to
Medina. Pilgrims arriving from Egypt, Syriaand Southern Africa are
required to enter into the state of Ihraam at thisplace.
3. Zat Irq in the North-East. Located about thirtymiles from Makkah,
the pilgrims coming from Iraq and by land from theeastern side enter
into the state of Ihraam at thisplace.
4. Qarn al-Manazil, located about 40 miles to the East of Makkah, the
Pilgrims arriving from Yemen and by sea enter into the state of Ihraam
at this place.
5. Yalamlam in the South-East, which is the Miqat for those who come
via the Yemen.
6. Taneem (Masjid-e-Umra), this place is near Makkah and acts as Miqat
for people living inMakkah. If someone is living in Makkah and wants
to perform Umra then he should go to this place, enter into the
stateof Ihraam and then return to Makkah so that the condition of
travelingfor the pilgrims is also fulfilled. The Holy Prophet (S.A.W.)
has said:"Part of the worship of Hajj and Umra is to travel in the way
of Allah and togo out of the city."
Ihraam on the Airplane
Since Jeddah is not identified as one of the prescribed Miqats nor
Mahaz-e-Miqat, it is, therefore, not sufficient to put on Ihraam in
Jeddah. If one wishes to travel to Makkah from Jeddah then Ihraam has
to be worn by NAZR in one's own country or in the Airplane at a
distanceapproximately one hour before reaching Jeddah. In this case,
one will haveto pay KAFFARA (for gents only) for traveling under
shade. Nazr should be made in this manner: Allah has the right over me
that I should become Muhrim from here.

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Santa Banta visited Gandhi Stadium

Santa and Banta visit Gandhi Indian Stadium.
Santa: Why are all these people running?
Banta: This is a race, the winner will get the cup.
Santa: If only winner willget the cup, why are others running?

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WHAT IS HAJJ?

The pilgrimage (Hajj) is
1) One of the most important pillars of Islam.
2) A principal means of obtaining proximity to the Almighty.
3) One of the most difficult physical forms ofworship.
4) So, vital that one who does not perform Hajj will be barred from Heaven.
The main aim of human creation is to recognize God and attain a stage
of acquaintance and love for Him and this depends on the purity and
loftiness of the human soul. i.e. The purer the soul becomes the more
love will it have for the Almighty.
This stage of love can be attained by abstaining from desires and
refraining from worldly pleasures and distractions, and by exerting
oneself in the rigorous self-training activities for the sake of God,
and, remembering him continuously. For thispurpose the Almighty
haslegislated certain forms of worship (Ibadat).
a) Those involving the expenditure of wealth for His sake e.g. Zakaat
and Khums which serve to sever the deep attachments to worldly
possessions.
b) Those involving abstinence from desires and pleasures e.g. fasting.
c) Those related to His remembrance and diverting total attention
towards Him e.g. Salat/Namaaz.
But Hajj involves all theseand more, such as,
i) Leaving one's hometown.
ii) Physical exertion.
iii) Expenditure of wealth.
iv) Renewal of the covenant with God.
v) Circumambulation (Tawaaf).
vi) Supplication (Dua).
vii) Prayers (Salat/Namaaz).
And others like throwing pebbles, running between Safaa and Marwah etc.
Those who wonder at these actions do not realize that when we do not
know the hidden meanings and reason of certain commands, we manifest
more complete obedience and total submission to the Absolute Master in
carrying out those orders. Those actions whose secrets we have been
successful in understanding, our soul, besides obeying the Master's
commands, is also inclined and pleased in performing them. Thus, it is
only for Hajj that the Holy Prophet (S.A.W.) is reported to have said,
"O Almighty, I have responded to your call for Hajj with complete
submission andhumility."
Furthermore, the Hajj constitutes the congregation of people from all
parts of the world, in the place whererevelation was repeatedly sent
down to the Holy Prophet (S.A.W.),where the beloved (Khaleel) of God
resided, where angles used to descend every now and then. In fact, it
is the holyplace, which has been the abode of the majorityof the
Prophets.
Here the leader of the Holy Prophet (S.A.W.) wasborn, his holy feet
walked; and the Almightyhas chosen it for His house so that people
should pray towards it. He has sanctified its surroundings and has
kept Arafah in the beginning of the Holy Land. He has prohibited
hurting animals and uprooting vegetation there in as a mark of respect
to the holiness of the land. He has designedit to be like the throne
of Kings so that visitors from far off lands, disheveled and dusty,
should remain there in humility to the Absolute Monarch realizing the
fact that He is above all needs of time and space. While such a
congregation leads to new acquaintances, meeting with virtuous
personalities and stimulates quicker response to supplications(Dua),
it invariably reminds of the Holy Prophet (S.A.W.) and his efforts at
spreading the Word of God. In this way one attains purity of the soul.
The intention for Hajj
1. The intention (Niyyah) must be pure and sincerefor the sake of God
only, but not for any other worldly motives, such as,
1) Showing off (Riyaa).
2) Avoiding rebukes for not performing Hajj.
3) Fear of poverty for it isknown that one who does not perform Hajj
is afflicted with poverty.
4) Business prospects, etc.
All these other motives destroy the sincerity (Ikhlaas) of the deeds
and deprive one of the promised rewards. It is foolish to undertake
all this rigor and expense only to end up in Damnation because the
motive was adulterated.
2. One should sincerely repent of past sins and clear all the dues,
(Huquq-un-Naas), and cleanse himself of all distractions so that the
mind is easily turned towards God. One should write his will and
prepare for the journey to the Hereafter as he leaves his house,
relatives, friends, and possessions behind.
3. One should remember the majesty of the House and the Absolute
Owner, and that one has chosen to leave family, friends, and
possessions for the lofty and noble purpose of visiting a House,
whichthe Almighty has designed as a sanctuary for all people. Hence
this journey differs from all other worldly journeys. The pilgrim is
one of those who have responded willingly to the invitation made by
the Almighty's messenger.
4. The pilgrim should freehimself of all matters, which tend to worry
him so his total attention is towards the Almighty.
5. Any financial loss or physical affliction in this journey should be
greeted happily, for, it is a sign of acceptance of Hajj.
6. The Pilgrim should ensure his earnings are acquired through lawful
means and he should be liberal in expenditure, not extravagant
(Israaf) though. But spending forthe needy and deserving is not
extravagance as it has been reported that there is no goodness in
extravagance and no extravagance in goodness!
7. He should behave courteously towards his fellow travelers, smiling
and talking gently with them, avoiding harsh words, abuses or vain
talk. He should be humble to the other guests of the Almighty.
Magnanimity does not only mean not to hurt others but also to
endurewhen others hurt.
8. He should be disheveled and dusty, avoid cosmetics or any cause of
pride and beauty, and if possible, travel on foot, especially from
Makkah to Mina, Masher and Arafah, not as a means to avoid
extraexpenses (in which case, transport is better!) rather for
exerting oneself for the sake of God, except if it affects other
worship (Ibadat) orsupplication (Dua).

SOME OF THE SPIRITUAL ASPECTS OF DIFFERENT ACTS (ARKANS) OF HAJJ

When one enters the desert and sees the mountain-roads and other
obstacles of travel, he should remember the time of his departure from
this world and the obstacles he will face in the world of Barzakh
andMahshar (where we all will be gathered). The lonely path should
remind one of the loneliness in the grave; likewise, the fear of
highway robbers and wild animals should remind one of the fears of
punishment in Barzakh.
On arrival at Miqat, while wearing the Ihraam, one should remember the
occasion when he will bewrapped up in Kafan (which resembles the
Ihraam) with which he will present himself before the Almighty.
The Talbiyah is a response to the invitation of the Almighty, though
while hoping for acceptance of his response, he should also fear its
rejection, i.e. getting a reply of "Laa Labbaik wa laa sa'daik": your
response is rejected!
Thus one should repent of his utterly worthless deeds and hope only
for His grace and forgiveness. The recitation of Talbiyah marks the
beginning of Hajj, which is a delicate situation, for, it is narrated
that when the 4 th Imam Zain ul-Abideen (A.S.) wore the Ihraam, and
mounted his ride, hiscolor turned pale and his whole body trembling,
and he could not recite the Talbiyah. When askedwhy he did not recite
theTalbiyah, the Imam replied: I fear that the Almighty may answer
with "Laa labbaik wa laa sa'daik" (your response isrejected!). When
the Imam did finally recite the Talbiyah, he fainted and fell from his
mount on to the ground. He wasbrought back to consciousness and
mounted the animal again. This occurred often till he finished the
Hajj.
When one hears people reciting the Talbiyah, oneshould realize that it
is the response to the Almighty's call in the Qur'an: "And proclaim
among men the Pilgrimage: they will come to you on foot and on every
lean camel, coming from every remote path" (Sura al-Hajj, 22:27); and
from this call one should remember the Blowing of the Trumpet when all
people will issue forth from their graves towards the place of
Judgment on the Day of Qiyaamah.
When one enters Makkahhe should remember thathe has entered a holy
place wherein everyone is afforded peace and security, and the hope
that thereby he will be saved from Eternal punishment. He should be
concerned about his salvation and forgiveness. Of course, at all times
he should hope for forgiveness, as indeed, the House is a dignified
place, the Absolute Owner is Infinitely Generous, His Mercy is
All-encompassing and He does treat his guests in a most befitting
manner.
In the majestic House of God, one should imagine beholding the Owner,
and hope that as he has been successful in seeing the House, he will
also besuccessful in meeting the Almighty, and he should thank Him for
granting him such a wonderful opportunity.
When circumambulating (Tawaaf) one should fill one's mind with
respect, love, hope and fear, and know that making Tawaaf makes him
like Malaaika-e-Muqarrabeen who continuously make Tawaaf around the
Great Throne (A'rsh-e-Aazam). He should realize that thegeneral
purpose of Tawaaf is the circumambulation of the heart with the
remembrance of the Lordof the House. This may bethe hint thrown by the
hadeeth that Bait-ul-Ma'moor is the House in Heaven similar to Kaa'ba
on earth, around which the angels move similar to man's
circumambulation on earth.
Kissing the Hajar al-Aswad represents kissing God's hand on earth. The
people's covenant are recorded on it, for, the Holy Prophet (S.A.W.)
is reported to have said that the Hajar al-Aswad isGod's hand amongst
the creation for the pilgrim to shake hands with Him just as the
servant shakesthat of his master. And the 6 th Imam Jafar as-Sadiq
(A.S.) has said:"when the Almighty took oaths from his creatures, he
ordered the Hajar al-Aswad to take it down on earth", and, thus, we
say near it: "Amaanatee addaituha wa meethaaqee ta-a'hhadtuhu" i.e., I
have fulfilled my promiseand oath so that the Hajar al-Aswad may bear
witness to it.
And he is reported to have said, "Rukn-e-Yamanee is one of the doors
of Heaven which has not been shut from the time it was first opened."
The purpose of kissing and hugging on to the cloth of Kaa'ba or any of
its part should be to gain proximity to the almightyby loving His
House and hoping for salvation of one's body from the Hellfire, just
as a wrong-doer clings to the cloth ofa King seeking mercy
andforgiveness.
The sayee (The act of walking between the two hills - Safaa and
Marwah.) resembles a place in a King's court and uncertainty of the
Pilgrim of what the King will decree for him. And while traversing
between the two hills he should remember his running between the two
scales of deeds on the Day of Judgment.
When one reaches Arafahand sees the large crowd of people with
different languages each supplicating and beggingin his own tongue and
each carrying out duties according to his leader's instruction and
guidance,he should remember the Day of Reckoning and its fearful
atmosphere with all people lost here and there, every group underits
own leader and prophet. When these thoughts predominate, one should
raise hands insupplication and pray with all sincerity to God to
accept his Hajj and that he may be resurrected in the company of the
virtuous ones. Apparently the 12 th Imam Muhammad Al-Mahdi (A.S.) is
also present there; thus, it is not unlikely that due to the presence
of these pure souls mercy is showered on all present! Thus, there is a
hadeeth: "The worst sin is that of aman who reaches Arafah and still
feels that God has not forgiven him!"
When one returns from Arafah to Makkah and re-enters the Haram, he
should consider it as a good omen that God has accepted him by
allowinghim to enter the Haram and that He has welcomed him to His
proximity and has granted him protection from Hellfire.
When one reaches Mina for Ramy-e-Jamrah (throwing pebbles at Jamrah),
his intention should be obedience to God's commands; in such a state
he should follow the example set by the prophet Ibrahim (A.S.) when
Satan appeared before him at this place and the Almighty orderedhim to
throw pebbles at Satan i.e. one should intend throwing pebbles at
Satan.
The slaughtering of the sacrificial animal is the supreme indication
of overcoming Satan and his evil-commanding-self,and thereby freedom
from Hellfire. Thus at thatmoment he should endeavor to repent of and
refrain from bad deeds.
There is a hadeeth, whichsays "The sign of acceptance of Hajj is that
the person's condition after Hajj should be BETTER than before Hajj".
Another hadeeth says"The sign of acceptance of Hajj is refraining from
all sins previously committed and changing bad friends to good ones
and changing gatheringsfor vain purposes to gatherings for the
remembrance of God."

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