H IK M AH The contemporary Muslim magazine~Issue iii
Sept/Oct 2013
Prophet Ibrahim (as)
Memoirs
The Journey of Hajj
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.
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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.
حكمة “W ” isdom
MAH All comments can be directed to hikmahpeterborough@gmail.com.
You may also contact us via Facebook (Hikmah Magazine) or Twitter (@HikmahMagazine). May Allah bless us all!
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Every year, more than two million Muslims visit Arabia in the month of DhulHijjah on the annual pilgrimage called Hajj.
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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.
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Undoubtedly 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).
Ibra Father
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of nations
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him His 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.
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One 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.
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ابراهيم
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()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 At that time, the people were idols from others due to its size. The young boy started worshipping idols and wealth. The Qur'an says his asking his father questions. father was called Azar. Allah Allah makes mention of mentions in The Qur'an that Ibrahim (as) in The Qur'an Azar used to make idols and in 73 different places in 25 Surahs (chapters), one of sell them. So the young which was named after Ibrahim (as) saw his father him. carving idols out of wood Allah mentions in and stone and would see his Surah Al-Anbiya (21), father selling them. He would notice people would prostate to these things. He “And We had certainly would notice these people given Abraham his asking these inanimate sound judgement objects for health, wealth before, and We were of and long lives and him well-Knowing”(51), sustenance and to guide “When he said to his them, etc. He was rightfully father and his people, shocked. One day, he sees a "What are these statues big idol and asked his father to which you are what is this. His father 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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"O my father, why you have been do you worship that worshipping, which does not you and your ancient hear and does not forefathers? Indeed, see and will not they are enemies to me, benefit you at all? except the Lord of the O my father, indeed worlds� (26:75-77). there has come to He declares that all the me of knowledge idols they have been worshipping, in the that which has not tradition of their come to you, so forefathers, including follow me; I will themselves are enemies guide you to an to him and that he only right path" (19:41worships The One, the 3). 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,
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:
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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".
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good news for them. All the Prophets warned their people against shirk – to worship Allah alone and to do it solely for His Sake.
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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 Ibrahim (as) mentions authority and join qualities which need to me with the be found in a deity, righteous" (26:83). declaring the Ibrahim (as) said to exclusivity of his It should be mentioned, worship to Allah alone. himself, "And [I the punishment is He informs them of his swear] by Allah , I meant for those who One God, "Lord of the will surely plan have not repented from Worlds, Who created against your idols the shirk before their me, and He [it is after you have death – if one has who] guides me. And turned and gone committed the sin of it is He who feeds me away" (21:57). And shirk in their lifetime and gives me drink. but repents to Allah And when I am ill, it some people had heard before their death, then is He Who cures me. him making mention of God willing, there is these idols and the fact And Who will cause
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he 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 idolworship, 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
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Maqam Ibrahim (“Station of Ibrahim”) in Masjid Al-Harām
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 AlAnbiya, 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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For 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,
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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].
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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).
Ibrahim (as) placed his utmost trust in Allah – his Creator, his Protector, his Provider.
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 Ibrahim (as) placed his young man was his utmost trust in Allah, his nephew, Lut [Lot] (as), Creator, his Protector, who at this stage wasn't his Provider. And as he even calling his people to literally descended into Islam in his Prophetic the fire in a composed capacity. manner, as decreed by
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"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 AlAnkabut, 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.
"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 AllPowerful and AllWise.""
"And mention in the Book [the story of] Ibrahim (as). Indeed, he was a man of truth and a prophet" (19:41)
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 Ibrahim (as) asks Allah called Harran. Every to show him how Allah person Ibrahim (as) came will resurrect after across he was willing to death. It was not that have a discussion with Ibrahim (as) did not them – about who they believe but rather he worship and he would call sought to become firmer them to the sole worship in his faith, after seeing Ibrahim (as) is still a of The One Who created the Signs of Allah. Allah young boy and his them. He discussed with Iman (faith) in Allah tells us in ayah 260 of has been strengthened his father, his people, the Surah Al-Baqarah: in every incident in his people of Harran, the king Nimrod.
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with
Q&A
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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 stand side-by-side in the worship of their Creator. A feeling that cannot be reproduced elsewhere.
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?
a Hajji
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 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.
Read, Share, Comment, Write, Contact.
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“I found the whole [Hajj] experience spiritually the most uplifting of my life”
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Ansar 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
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declares. “I went with my aspects, he explains, was wife, after both of us returning back home with a decided to go”. Without a “different perspective”, doubt, he points out that adding, “just being there – it was in fact “the best the most humbling decision of our lives”. Ali experience anyone could ever then mentioned the wish for”. As he details his advice he gives to his journey, occasionally, he slips contemporaries: “as off his black-rimmed glasses, people age, health uncovering eyes of deteriorates and excitement. The diversity of becoming aged and frail all the pilgrims cannot be makes the whole journey overstated: we all famously more difficult”. hear Malcolm X's words (later known as, El-Hajj He advises people to “try Malik El-Shabbaz) of the and make their intention variety of races, languages as soon as possible – and backgrounds witnessed seeking the Help of throughout the physical and Allah”. With heartfelt spiritual journey – from the honesty, he advises Plain of Arafat to inside Alhusbands to ensure they Masjid Al-Harām or even at go with their wives. the airport. “Please don't go alone”, “It brings it home to you how he pleas, “take your wife diverse the Ummah is: all the with you – one might languages, all the cultures,” regret not taking their he remarks. “Too often, you wife with them. live in a community – not Personally I felt it was my getting much interaction with duty as a husband, if she other racial groups but being wished I should go, to go! there, you see, Islam is Think about it: the forever and for all places husband is possibly the where you are”. He best Mahram a wife can poignantly cites the theme of have especially in older equality as taught to us by age”, especially when her our Prophet Muhammad own father has passed (pbuh) in his Last Sermon, away and her brothers inculcating the absence of may not be able to go any “Arab-non Arab themselves. superiority”. One begins to understand The Hajji pinpoints a key intending and planning dilemma many people face, to go on Hajj begins in especially as they begin to the heart. Mr Ali talks of age. “I felt blessed and cannot the “invitation” he thank Allah enough for giving received which is me the opportunity”, he definitely echoed in the
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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
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for me was discovery
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�
In a heartening narrative, Hafiz Shaffiq Mohammed speaks about his Hajj journey with love, longing and liveliness
HIKMAH “The journey for me was
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front of Allah”. This is a one of great discovery heartening narrative: that and self-fulfillment,” so many strands of the declares Hafiz Shaffiq same community – Mohammed. “It is a ummah – forsake journey more than difference and bind anything else about together in seeking the forgiveness and helping the Pleasure of their One mother, father and two sisters. you to focus on your own Lord. We also had a tour guide who spiritual wellbeing.” was instrumental in making our Through his vivid words, Contemporary Hajj a more spiritually powerful one feels Hafiz Shaffiq's commentators mention experience”. Hajj journey was the Hajj experience, especially Seeing the Ka'bah before his own among a multitude of transformative: “I felt as personal impacts, should eyes, the Hafiz recounts, was if I went to the Holy Land allow one to return void of “truly overwhelming”. He with an empty spiritual any discriminative or mentions being “awestruck by its wallet and returned with prejudicial emotions. magnificence”; its simple beauty an unbelievable amount Hafiz Shaffiq's words “indescribable expect by pure of richness spiritually”. experience of its presence”. To definitely reflect this Practically all sentiment and one we can see the direction to which all recollections of Hajj Muslims direct themselves in actively adopt. direct the speaker and prayer as their Qibla is an listener alike to the experience many Muslims no As with many pilgrims, universality and diversity Hafiz Shaffiq saw the doubt will find amazing. “In of the pilgrims but the experience at Arafat to be Madinah, visiting the Prophet Ultimate Oneness of Muhammad (pbuh)'s Masjid is “spiritually the most Allah, for Whose Sake the powerful experience”. The an experience I will cherish for pilgrims gather from all description of “the open the rest of my life. Madinah, for parts of the world, me, felt like home and the ground, full of an speaking different incredible hum of people”, hospitality and humbleness one tongues and living under supplicating, calling, receives from the people there is different cultural extraordinary”. asking of Allah. “It was practices. the day where tears fell I ask the Hajji if he would impart and hearts overflowed “Meeting so many people with thankfulness to some words to fellow and future of different professions, Allah”, he mentions, “with pilgrims. “In this journey race, colour all united numerous difficulties and a strong belief in His with the white ihram and Mercy that all our sins hardships will come your way. the pure intentions with will be forgiven”. With There are many trying moments. conviction in our hearts, true conviction, the Hajji Sometimes, for example, heading towards one immigration checks are an affirms that “the day of destination: Labbayk Arafat is the day I'll never obstacle”. Upon arrival in Arabia Allahumma Labbayk we forget”. itself, “there are difficulties all recited, forgetting our finding lodging and getting to differences, standing side “I went to Hajj in 2011, the Al-Masjid Al-Harām. There by side, we are united in travelling with my are hardships encountered in
“I felt I returned with an unbelievable amount of spiritual richness”
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Tawaf 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.
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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.
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Labbayk, Allahumma On the journey of Hajj, Labbayk. Labbayk, La the pilgrim is answering Shareeka laka labbayk. Inna the Call of Allah to visit the Holy Sanctuary and l-hamda wa n-ni’mata laka complete the rituals. As wal-mulk. La shareeka lak. such, the pilgrim enters ‘Here I am O Allah, (in response to Your Masjid Al-Harām, call), here I am. Here I am, You have no through Bab-as-Salam partner, here I am. Verily all praise, grace gate reciting the and sovereignty belong to You. You have no Talbiyah:
partner.’
”
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Al-Juhfah in the North West and Qarn-alManazil 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 Ihram essentially means to assuming their state of Ihram – otherwise, a make something harām sacrifice of an animal (prohibited) upon oneself. must be made. If one By entering the state of Ihram – defined as wearing returns to the miqat to the two sheets, making the assume ihram (before performing the rites), the niyah (intention) and reciting the talbiya – things sacrifice does not become which were previously halal obligatory. in normal, everyday life Prelude become harām for that Prior to the eighth of person because they have Dhul-Hijjah, for the one entered a sanctified state wanting to perform an wherein they are journeying Umrah before the Hajj, for the sake of their Lord on they make an intention as Hajj or Umrah. The two they approach the Miqat. sheets one wears – At a later date, a second nowadays, almost always intention will be made for white – are also referred to the actual Hajj. as Ihram because they Umrah and Hajj both symbolise the state. have rites. They include, The designated miqat – not are not limited to: the place from where the 1. Assuming/entering the intention is declared – varies state of Ihram 2. performing in accordance with the circumstance of the person. supererogatory (Sunnah) prayers In Arabia iself, they are 3. making Tawaf Thul-Halaifa in the North, Yalamlam in the South East, 4. reciting Talbiyah That 'Irq in the North East, 5. doing Sa'y (walking) between the two hills 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.
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Safa and Marwa 6. trimming and/or cutting hair 7. praying and staying in Mina 8. praying and standing in Arafah 9. praying and staying in Muzdalifah 10. throwing pebbles in the three Jamrahs (pillars) 11. sacrifice of an animal 12. 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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Photos: www.tt5.com 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.
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Day 1
A
Photo: Abdelrhman 1990
pproaching
When 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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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.
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n Mina, the pilgrims collect some of the pebbles needed for the stoning ceremony that takes place later, called ramy.
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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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Dhul-Hijjah – signalled by the Maghrib prayer – the pilgrims depart from Arafat towards Muzdalifah.
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Page Dhul-Hijjah until after the Fajr prayer on the following day, the 10 th 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. th
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The Stoning Ceremony (ramy) 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.
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.
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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-Harﾄ［ 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-Harﾄ［ in Makkah.
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awaf 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 well and drink of the Zam-Zam water
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Other photographs showing the experience Hajjis would have had in the past compared to modern times
Hajj c i r o t s Hi
Day 4-6
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Dhul-Hijjah
Issue iii stay in Mina Sept/Oct 2013 Then, the pilgrims for up to three HIKMAH days for the stoning of the three pillars that
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represent Satan. The three pillars are stoned in order: firstly, ramy al-uula, ramy al-wusta and ramy alkubra. The pilgrim then may return to Al-Masjid Al-Harﾄ［ 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.
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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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