1. Sincerity
The pilgrim must have a purely sincere intention to observe this great pillar of Islam, Hajj, solely for the sake of Allah. This is the most important requirement which if not met, the Hajj will be invalid. Allah says,
“Though they were not commanded but to worship (One) God making the (practice of their) religion (pure and) sincere to Him (alone), being ever upright (of heart)” (Quran 98:5).
Observing Hajj for showing off invalidates it. On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: Allah (glorified and exalted be He) said: I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me. (Muslim).
2. Giving people their due rights
If the pilgrim succeeds in keeping away from bad manners, they will be back home with no sin at all.
The pilgrim must hasten to give people their rights back. This includes the redress of past injustices, paying off debts, etc. Although Hajj is one of the greatest means of forgiveness of sins, the other sins related to people’s rights require their pardon first to be forgiven.
Narrated Abu Huraira: Allah’s Messenger (ﷺ) said, “Whoever has wronged his brother, should ask for his pardon (before his death), as (in the Hereafter) there will be neither a Dinar nor a Dirham. (He should secure pardon in this life) before some of his good deeds are taken and paid to his brother, or, if he has done no good deeds, some of the bad deeds of his brother are taken to be loaded on him (in the Hereafter). (Al-Bukhari)
It is also highly recommended to seek the pardon of family members, relatives, friends and other people for anything the pilgrim may have done and made them angry.
3. Taking provisions for the journey
The pilgrim should have enough food or enough money to be able to buy food, drink, clothes and other things necessary for the journey.
Narrated Ibn `Abbas: The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Medina they used to beg the people, and so Allah revealed,
“Moreover, take with you your (own) provisions and, indeed, the best provision is to be ever God-fearing. (Quran 2:197).” (Al-Bukhari).
4. Having lawful money
For Hajj to be accepted and for du’aa (supplication) to be answered, the pilgrim’s money must be earned lawfully.
Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) said, “O people! Allah is Pure and, therefore, accepts only that which is pure. Allah has commanded the believers as He has commanded His Messengers by saying:
‘O Messengers! Eat of the good things, and do good deeds.’ (Quran 23:51) And He said:
‘O you who believe (in the Oneness of Allah – Islamic Monotheism)! Eat of the lawful things that We have provided you…”‘ ( Quran 2:172).
Then he (ﷺ) made a mention of the person who travels for a long period of time, his hair are dishevelled and covered with dust. He lifts his hand towards the sky and thus makes the supplication: ‘O Lord! O Lord!’ But his food is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful, how can, then his supplication be accepted?” (Muslim)
5. Travelling with a good company
It is recommended that the pilgrim travels in the company of the people of knowledge about the rites of Hajj. If he or she makes mistakes, forgets something or have no knowledge about a certain rite of the Hajj, they should be there for help. This is highly recommended especially for people observing Hajj for the first time because they are more liable to miss something or make mistakes.
6. Making a will
Making a will before setting off for Makkah is recommended.
Narrated `Abdullah bin `Umar: Allah’s Messenger (ﷺ) said, “It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him.” (Al-Bukhari and Muslim).
7. A Mahram for a woman
A mahram for a woman is the male person who Allah made it unlawful for her to marry for good because they are related by blood such as a father or a son, breastfeeding or marriage such as her father-in-law.
For a woman to perform the Hajj, she has to travel in the company of her husband or a mahram of hers. As for a woman who has no mahram to accompany her, there are two opinions regarding whether she is allowed to treavel or not. Imam Al-Tirmidhi summarizes this issue as follows:
“Scholars hold different opinions concerning a woman who is wealthy enough to perform the Hajj but has no Mahram. Is the Hajj obligatory for her?
Some scholars are of the opinion that it is not obligatory for her to observe the Hajj. Allah says,
“Thus Hajj-Pilgrimage to the (Sacred) House (in Makkah) is owed to God, as an obligation upon all people who are able to attain a way to it. And as to those who disbelieve (this, know), then, (that) God is, indeed, self-sufficient, without (any need for any of His creation in) all the worlds.” (Quran 3:97)
Unless a woman has a mahram, then, she is not able to attain a way to it. This is the opinion of Sufyan Al-Thawri and the scholars of Kufa, a city in Iraq.
Other scholars hold the opinion that a woman who has no mahram may perform the Hajj only if the roads or the journey are safe and secure. She can set off with other people. This is the opinion of Malik ibn Anas and Imam Al-Shafi’i.”
8. Learning how to observe the Hajj
It is highly recommended for the person who wants to perform the Hajj to learn its rites and rulings so that he or she can perform it properly and make sure that the things that invalidate it are avoided. Moreover, the pilgrim will get the best of reward for both learning and performance. It happens that some people miss very essential elements of hajj such as Standing on ‘Arafat.
Allah has created people to be different in their living; some are rich and some poor, some well-off, affluent and high-esteemed, and others indigent, miserable and astray in life.
That is great wisdom decreed by Allah so that people would exchange work, cooperate with one another, and use one another to achieve their requirements and needs: the rich person spends his money, and the poor person exerts his effort in labor for remuneration. In confirmation of that, Allah Almighty Says (what means):
“Do they distribute the Mercy of your Lord? It is We Who Have Apportioned among them their livelihood in the life of this world and Have Raised some of them above others in degrees [of rank] that they may make use of one another for service. But the Mercy of your Lord is better than whatever they accumulate.” (Quran 43:32).
Hajj as a shift against Racism:
Indeed, the most noble of you in the Sight of Allah is the most righteous of you.
Had the difference been limited to the exchange of benefits, it would have been good. But some rich people exalt themselves above the poor, and their arrogance produces hatred among the poor.
On the other hand, some poor people envy the rich, with the result that the rich boycott and neglect them; arrogance among some rich people versus hatred among some poor people, and haughtiness among some dignitaries versus envy among some of the common people.
In this way, the social classes of the same nation have mutual aversion to each other, cooperation disappears, bonds are undone, and production decreases.
A Remedy of Racism
The remedy of that disease lies in the religious acts of worship in general, and Hajj in particular, which has a practical healing and effective decisive medicine to put an end to haughtiness and lay the foundation for equality between all people in the form of (putting on the same clothing of) Ihram, performing Tawaaf, Sa‘y, and so on.
In Hajj, no one could be distinguished from others with a particular uniform, clothing, appearance or adornment, because all of them are equal in their simple united appearance. That is indeed equality between individuals as well as between races and peoples, in compliance with what Allah Says (which means):
“O mankind, indeed We Have Created you from male and female and Made you peoples and tribes that you may know one another. Indeed, the most noble of you in the Sight of Allah is the most righteous of you.” (Quran 49:13).
Our Messenger, God bless him and grant him peace, said: “No Arab is superior to a non-Arab, nor a white-complexioned to a black-complexioned except by virtue of piety.”
Is Hajj then, from this point of view, worthy of the care of reformers, the concern of the sincere and the effort of the passionate?
We are all subject to our habits and governed by our traditions as a result of the house in which we live, the school in which we learn, and the environment surrounding us.
A lot of our customs and habits are bad and harmful, the majority of our traditions are invalid and superstitious, and the greater part of what we agree upon is false and ignorant. Worship, as they said, is a second disposition, and to be released from traditions is very difficult upon a lot of people.
When a reformer likes to straighten the crookedness of his nation, and push it towards the pathways of perfection, he encounters the rocks of habits and traditions. He may perish and die before changing his people from a familiar habit, given that “people are slaves of their traditions”.
Hajj comes to release the individual from his habitual customs, and change his familiar traditions. Hajj, in this way, enables the pilgrim to govern himself, control his deeds, give up bad customs, and come away from awful traditions to the immense field of piety, virtues and spiritual elevation.
That is because the pilgrim becomes a sovereign over his own self after having been a slave of his habits.
In confirmation of that, Allah Almighty Says (what means):
“Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of Ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah Knows it.” (Quran 2:197)
The Messenger of Allah, God bless him and grant him peace, stated that Hajj brings the Muslim out of his sins, misdeeds, bad customs and habits, saying:
“Whoever performs Hajj during which he does not have sexual intercourse (with his wife) nor commit wickedness, will become (as sinless) as he was on the very day his mother gave birth to him.”
Is Hajj, in this sense, not worthy of the care of educationalists and psychologists?
What is worthier of care than a worship-based practical system that releases man from the slavery of loss, and joins him to (Allah) The Most Merciful with a strong bond of truthfulness, certainty and faith?
Countries allocate money to physical sports and military exercises, a system for which our youth in schools are preparing. Without doubt, sport is a source of strength, valor, courage and gallantry, and an important support pillar in the construction of the glory of the Ummah.
Islam was a forerunner in recognizing the virtue of sport, when it commanded people to learn racing, archery, horsemanship, swimming and sword fight to prepare for Jihaad in the way of security, truth and peace. It joined sport with acts of worship, so that the emotion and feeling would share with the heart in performing it. Thus, sport becomes a physical power and a spiritual worship which has its glorious benefits in this world, and its great reward in the Hereafter.
-Da`wah Committee presents this map as an illustrated guide to explain the different places of Ihram.
The place of Ihram for the people of Makka (Mecca)
Regarding those who dwell in places that are nearer to Mecca than the aforementioned places, they assume ihram for Hajj or ” Umrah from their places. As mentioned above, the residents of Mecca, however, enter ihram for Hajj from their own residence, i.e. from places at Mecca itself; they do not have to get out of Mecca to assume ihram from there. However, when it comes to ‘ Ummh, they have to get out of Mecca to the nearest precincts wherefrom they can assume ihram.
As for those who do not pass by any of the aforesaid sites of ihram on their way to perform Hajj, they have to assume ihram once they know they are at the nearest place opposite to any of these sites.
Al-Bukhari related that ‘Umar Ibnul-Khattab (may Allah be pleased with him) said to the people of Iraq:
“Make your site for ihram a place situated opposite to it (i.e. opposite to Qarn Al-Manazil, the place of ihram for the people of Najd) on your usual way.” (Al-Bukhari).
Fourth: How to Enter the State of Ihram while on a Plane?
Those who travel by plane should assume ihram once they know that they are parallel to any of the sites for ihram during the flight. However, they should be prepared before getting on board the plane by ritual bathing and cleaning. Afterwards, whenever the plane reaches a place that is parallel to any of the aforesaid sites for ihram, they should declare the intention of ihram and chant talbiyah in the plane.
It is impermissible for one to delay ihram until the plane lands in the airport of Jeddah as some pilgrims mistakenly do, as both Jeddah and Bahrah are not sites for ihram except for their own people or anyone who intends to perform Hajj or ‘Umrah while being there. Otherwise, it is impermissible to assume ihram from Jeddah, as it will be regarded as negligence of one of the rites of Hajj, namely assuming ihram from one of its decreed sites, and one in this case will be obliged to slaughter a sacrificial animal in expiation.
A common mistake
Here is a common mistake made by many people and it has to be pointed out; some people mistakenly believe that they have to take a ritual bath before assuming ihram, arguing that this is not possible while being in a plane and so on. Therefore, it is important to point out that ihram means declaring the intention to perform the rites of Hajj or ‘Umrah, avoiding the acts prohibited to be done while being in a state of ihram as much as possible. As for washing, wearing perfumes, and the like, they are acts of the Sunnah which a Muslim can do before getting on board the plane, and assuming ihram without observing them is permissible. So, a plane passenger can make the intention to assume ihram and recite talbiyah while being in his/her seat once the plane is over any of the known sites for ihram or just before it.
This is known by asking the pilots or the hostesses of the plane, or trying to find it out independently through investigation and estimation. Thus, one would have done ones utmost in this regard. However, if one does not care, it will be considered an inexcusable negligence and indifference regarding one of the prerequisites of Hajj and ‘Umrafi, namely ihram, which may invalidate them.
Fifth: What to Do if You Miss the Location of Ihram?
As for those who pass by their site of ihram without assuming it, they have to return to that site and assume ihram, for it is a manageable obligation that should never be neglected. So, if one does not go back and assume ihram from the right site – as some mistakenly do from Jeddah and the like – one in this case will be obliged to slaughter a sacrificial animal in expiation, i.e. to slaughter a sheep or to get one-seventh of a camel or one-seventh of a cow and divide it among the residents of the Sanctuary of Mecca, provided one (the pilgrim who sacrifices) should eat nothing from it.
Ihram Clothing and Rules for Mikat
Ihram Clothing and Rules for Mikat: One must wear the Ihram clothes either at the designated place (Mikat) or before reaching Mikat. During this time, men wear two new or clean white cloths. One is worn like a lungi (a traditional cloth worn around the waist), and the other is used as a shawl. They should wear sandals or shoes that leave the upper part of the feet exposed. Women may wear their regular clothes, and they are allowed to wear shoes or socks during Ihram. However, they are not allowed to wear a niqab (face veil).
Ali (RA) prohibited women from wearing the niqab during Ihram, but advised that they should cover their faces with a cloth (Musannaf Ibn Abi Shaiba, Hadith no. 14539; Adillat al-Hijab 329-334; Nayl al-Awtar 5/71 Manasik 115, Fath al-Bari 3/475; Ilam al-Mu'akkikin 1/122-123).
Rules for Children in Ihram: For children who do not have the discernment of right and wrong:
If a child is unaware of purity or impurity, their guardians should make the intention on their behalf for Ihram, Umrah, and Hajj.
If the child is a boy, they should be made to wear a cloth without seams, and if a girl, she should wear the prescribed attire for women.
The guardian should recite the Talbiyah (the prayer of intent) on their behalf. Thus, the child will be considered a Muhrim (one in Ihram).
For a child who has discernment:
If a child has the ability to understand purity and impurity, they may make the intention for Ihram with the permission of their guardian, and they should follow the same rules that adults follow during Ihram.
If it is not a disliked time, they should perform two rakats of Nafl prayer before making the intention and reciting the Talbiyah. It is recommended to recite Surah Al-Kafirun in the first rakat and Surah Al-Ikhlas in the second rakat (The child should wear a cap during prayer, and it should be removed before making the intention).
Abdullah ibn Umar (RA) narrated: When the Prophet (SAW) departed from Medina for Hajj, he reached Dhul-Hulayfah and performed two rakats of prayer. After that, when his camel stood up, he recited the Talbiyah. (Sahih Muslim: 1/376)
Intention for Ihram: After wearing the Ihram clothes, one must make the intention (niyyah) for Ihram. If it is for Umrah, one should say, "Labbayka Umratan," and if for Hajj, one should say, "Labbayka Hajj-an."
Then, for the ease of performing Hajj or Umrah, Imam al-Kuduri (RA) recommended the following supplication: “Allahumma inni urid-ul-Umrata/Hajj-a fayassir-ru li wa taqabbal-hu minni.” Translation: O Allah! I intend to perform Umrah/Hajj; make it easy for me and accept it from me.
Islamic views on piety: