This article is an excerpt from IGI’s new translation of Imam al-Ghazali’s Kimiya-e-Sa’adat (The Alchemy of Happiness), which will be published in the near future.
Regarding the Pilgrimage (Hajj)
O beloved!
Know that the pilgrimage comprises one of the core foundations of Islam and counts as the worship of a lifetime.
Besides, the Prophet ﷺ said:
‘Those who perform the pilgrimage and refrain from the pollution of the body through impudence and contamination of the tongue through vain and immoral speech come to shed their former misdeeds. They become as innocent and pure as an infant.’
In addition, He ﷺ said:
‘There are acts of disobedience so grievous that one cannot atone for them except by way of standing on the plain of ‘Arafat.’
The Prophet ﷺ said:
‘In no day is Satan in a more abject, distressed, and sallow state than on the day of ‘Arafat, wherein Allah ﷻ showers mercy upon His servants and forgives countless major misdeeds.’
Besides, the Prophet ﷺ said:
'If a believer leaves their home with the intention to perform the pilgrimage and departs on the passage, the angels record the reward of both major and minor pilgrimage in their book of deeds for every passing year until the Last Day. Moreover, the one who dies in the city of Makkah or Madinah while on pilgrimage shall endure neither petition nor reckoning [on the Last Day].’
Equally, He ﷺ said:
‘To perform a single pilgrimage without defects is superior to the entire temporal world and its provisions, and such a pilgrimage would deserve no less a recompense than Paradise.’
Likewise, the Prophet ﷺ declared:
‘There is no misdeed greater than to stand in ‘Arafat and suppose that one has not been forgiven.’
‘Ali ibn Mu’affaq رحمة الله عليه said,
“I undertook the journey to perform the pilgrimage once. On the night of ‘Arafat, I dreamed of two angels descending from the heavens dressed in fine green garments. The angel asked his fellow: ‘Do you know how many performed the pilgrimage this year? Six hundred thousand.’ Then, he asked: ‘Do you know many of the pilgrimages were accepted?’
”The latter angel replied, ‘No.’
“The former answered, ‘Only six.’
“I roused from sleep in a panic upon hearing this and, growing dejected, thinking: ‘I cannot possibly count among the six whose pilgrimages were accepted.’ In such a dismal state did I travel to Mashʿar al-Haram. Upon reaching the destination, I went to sleep. There I had another dream of the two angels. I saw one ask the other: ‘Do you know what Allah’s ﷻ decree will be tonight?’
“The latter angel replied, ‘No.’
“The former angel said, ‘Allah ﷻ forgives the six hundred thousand pilgrims, on account of the six accepted ones.’ I arose from sleep, in a cheerful state, and expressed gratitude to Allah ﷻ.”
Further, the Prophet ﷺ said:
‘Allah ﷻ has ordained that six-hundred-thousand of His slaves will undertake the pilgrimage each year.
‘If the number of pilgrims falls short of the ordained number, He ﷻ sends down angels to make up the difference. They embellish the Kaabah like a resplendent bride, while the pilgrims circumnambulate and caress its covering in reverence until the two are united in Paradise.’
If one has procured the means, then one must make haste to perform the pilgrimage.
On the Prerequisites of the Pilgrimage
O beloved!
The pilgrimage of the believer who undertakes the journey within prescribed times remains valid. The approved months for major pilgrimage include Shawwal, Dhu al-Qa’dah, and nine days in Dhu al-Hijjah. From the dawn of Eid al-Fitr onward, it would be appropriate to don the pilgrim’s cloak (ihram). If a pilgrim puts on the cloak before this specific period, their efforts will count as minor pilgrimage (‘Umrah) not the major pilgrimage (Hajj).
Moreover, the pilgrimage of a discerning boy is accepted, as well as that of an infant, provided a guardian completes the observances on their behalf; for instance, to take the child onto ‘Arafat and traversion between Safa and Marwah (Sa’i). Therefore, the rudiments of pilgrimage are no more than two: to be a believer, and to perform observances of the pilgrimage in their prescribed time period.
However, the prerequisites of performing the pilgrimage in accord with legal rulings of the religion can be divided into five:
Belief in Islam
Freedom
Intelligence
Maturity of age
Donning the pilgrim’s cloak in the prescribed time-period
In so much as the pilgrimage of a child who, entering the state of ritual consecration by donning the pilgrim’s cloak, reaches puberty prior to standing in ‘Arafat remains valid under the religion’s legal rulings. Likewise, the pilgrimage of a slave that has come to obtain freedom prior to standing in ‘Arafat is acceptable. This prerequisite also pertains to voluntary pilgrimage, except the latter can be undertaken any time of the year.
If one performs pilgrimage in the right of another, the foremost prerequisite is that one perform their own major pilgrimage first. Otherwise, the major pilgrimage performed is ascribed to them, rather than the principal on whose behalf they intend to observe the rites, even though their intention be the opposite. In this sense, the obligatory major pilgrimage is of principal importance. Only then can one perform the pilgrimage with a view to either make up for the omission of an appointed duty, to simply make an offering (nadhr), or to perform in the right of another.
In addition to the aforesaid obligatory prerequisites, one must possess the requisite capability (istiṭa’ah), which consists of two modes.
The first sort comprises the capacity to perform pilgrimage on one’s own. Initially, ability means that one must be able-bodied. Moreover, the travel passage must be safe, with the thoroughfares and streams must be safe from threats and enemies that can pose a danger to one’s life or wealth. Further, one must have sufficient wealth to cover travel costs, secure their dependents’ necessary living expenses, and square any outstanding debts. Besides, if one possesses a quadruped as a means of travel, to traverse on foot is not required.
The second mode encompasses an inability to undertake pilgrimage on one’s own, either on account of paralysis or sickness that does not inspire retrieval confidence. Such persons might possess enough riches to pay a representative to perform the pilgrimage on their behalf. Suppose one’s son chooses to perform the pilgrimage on behalf of their father. In this case, the father incurs an obligation to permit their child’s service to parents is an honour. However, suppose the son offers to pay someone else to perform the pilgrimage on their parent’s behalf. Here, there is no obligation placed on the father to accept the suggestion based on the implicit bestowal of favour involved in the suggestion.
If one has procured the means, then one must make haste to perform the pilgrimage.
To postpone is acceptable as long as one has the good fortune to undertake the pilgrimage the subsequent year. However, if one postpones and departs shortly after that, they incur a sin. Therefore, a delegate must perform the pilgrimage on behalf of the departed and from their estate.
To perform the pilgrimage is an obligation upon believers with the requisite capacity; therefore, one must perform the pilgrimage on behalf of the deceased because exigency applies, even if the deceased’s legacy does not designate the undertaking.
Moreover, ‘Umar ibn al-Khattab رضي الله عنه said:
‘I intend to issue a mandate that requires residents who possess the capacity yet fail to undertake the major pilgrimage to pay jizyah.’
Throughout the travel, one must remain preoccupied with remembrance and recitation of the Holy Qur’an.
On the Pillars of the Pilgrimage
O beloved!
Know that there are five pillars whose observance certifies the pilgrimage:
The garb of ritual consecration (ihram)
Circumambulation (tawaf)
Traversion between the hillocks of Safa and Marwah (Sa’i)
Holding contemplative vigil at ‘Arafat
Shaving the head.
Moreover, there are six obligatory duties which, if left unobserved, do not nullify the pilgrimage. However, their negligence demands expiation through sacrifice of a sheep (qurbani). These include:
To enter the state and put on the garb of ritual consecration in one of the designated assemblies (al-Miqat)
To throw stones at the devils (ramy al-Jamarat)
To linger on the plains of ‘Arafat until sunset
To expend an evening at Muzdalifah
In Mina’
To perform the Farewell pilgrimage (Tawaf al-Wada’)
In addition, the pilgrimage can be performed in three ways:
The solitary pilgrimage (Hajj al-Ifrad)
The combined pilgrimage (Hajj al-Qiran)
The pilgrimage of delight (Hajj al-Tamattu’)
In terms of reward, the solitary pilgrimage stands superior relative to other modes. In this case, the pilgrim completes the rites of major pilgrimage, and takes leave of the forbidden sanctuary (haram). Then, the pilgrim enters the state of ritual consecration and puts on the prescribed attire in order to observe rites of the minor pilgrimage. To enter such a state in Ja’ranah, rather than Tan’im, carries more reward. Yet, to undertake the same task at Tan’im, as opposed to Hudaybiyah, is better. In all, the three sites remain valid under the Prophetic Tradition.
Moreover, the combined pilgrimage requires that the pilgrim declare:
‘O Allah ﷻ! Here I am to perform both the major and the minor pilgrimage.’
In doing so, the pilgrim concurrently enters the state of ritual consecration for major and minor pilgrimages. In so much as one performs ritual ablution when undertaking ritual bath; likewise, observance of the rites of major pilgrimage envelops those of the minor one.
Since 2019, IGI has worked with a farmer in the vicinity of the Haram to provide our readers with the opportunity to donate qurbani to the poor of Makkah.
The pilgrim who performs the combined mode of pilgrimage is obligated to sacrifice one sheep, unless they are among the residents of Makkah. This is, because such pilgrims enter the state of ritual consecration in Makkah itself.
Moreover, if performers of the combined pilgrimage circumambulate the Kaabah and traverse the hillocks of Safa and Marwah prior to the stay at ‘Arafat, their observance will count toward both the major and minor pilgrimages. In actuality, the prescribed order is that one circumambulate subsequent to the stay on the plains of ʿArafāt.
Further, the pilgrimage of delight requires that upon reaching the assembly one enters the state of ritual consecration for the minor pilgrimage. Upon reaching Makkah, the pilgrim must exit the prior in order to break free of restrictions. Then, when the prescribed time of major pilgrimage arrives, the pilgrim must enter the state of and put on the garb of ritual consecration and sacrifice a sheep. If the latter is not possible, the pilgrim can fast for three days prior to the Eid al-Adha, whether in a consecutive or intermittent manner. In addition, the pilgrim must fast consecutively for seven days after reaching home.
In the case of combined pilgrimage, if one lacks the means to sacrifice a sheep, they can fast for ten days instead. Moreover, the pilgrimage of delight is obligatory upon those who perform the minor pilgrimage in either Shawwal, Dhu al-Qa’dah, or ten days of Dhu al-Hijjah with the aim to diminish the burden of pilgrimage. Their pilgrimage may have suffered a deficiency, or the pilgrim may have failed to enter the state of ritual consecration at the stipulated place. Then, if the pilgrim is either a resident of Makkah or a traveller and attends the assembly to enter the state of ritual consecration, they are obligated to sacrifice a sheep as expiation.
There are six prohibitions in pilgrimage.
First, it is illicit to wear regular clothes. Instead of a regular shirt, shoes, trousers, and turban, one must wear the prescribed veil to cover the body to the middle of the leg (izar), overcoat (‘aba’), and clogs (na’lain). If clogs are unavailable, then slippers can be worn. Equally, if one cannot obtain a veil, regular trousers can be donned. The veil must cover the seven limbs, but not the head. The female pilgrims must cover the whole body as regular, except the face. In addition, there is no restriction on female pilgrims to use a camel-litter or parasol.
Second, pilgrims are prohibited to spray perfume, otherwise a sheep must be sacrificed as expiation.
Third, pilgrims must not trim their hair or nails. However, one is permitted to bathe, blood-let through cupping, and let down their hair.
Fourth, conjugation is disallowed, and the penalty of engaging in sexual intercourse is sacrifice of either a camel, a cow, or seven sheep.
Fifth, opening acts of intimacy that serve as prelude to intercourse, such as touching and kissing, are proscribed. Moreover, the penalty of engaging in acts that break ritual ablution or impel the effusion of semen is a sheep. Likewise, consummation of marriage is disallowed, and doing so remains improper, even though the act is not penalised under the religion’s rulings.
Sixth, to hunt on land is forbidden, though hunting at sea is permitted. If one kills a prey, the sin must be expiated through sacrifice of a camel, cow, or sheep. The greater the value of the animal being sacrificed, relative to the one hunted, the better.
The pilgrim must perform each of the requisite seven courses (al-shauṭ) in sequence and make sure to recite the supplications at each step.
On the Quality and Particulars of the Pilgrimage
O beloved!
Know that one must know the sequence of observances of the pilgrimage—the amalgam of obligatory duties, recommended practices, and refined etiquettes—is exemplified in the Prophetic Tradition. Those who do not worship out of habit view such duties, practices, and etiquettes as one and the same. However, the station of love is reached through supererogatory and recommended practices.
Hence, the Prophet ﷺ said:
‘Allah ﷻ states: “There is nothing by which My servants draw near to Me than discharging the obligations I have placed upon them. And the true servants will never tire of drawing near to Me by way of supererogatory and recommended works until they reach the degree where I become their ears, their hands, their feet, and their eyes. They hear and see by Me; they hold by Me; and they speak by Me.”’
Therefore, recognise the necessity of observing the refined etiquettes and recommended practices which comprise an indispensable facet of worship.
On the Etiquette of Preparation and Securing of Travelling-Provisions
Foremost, one must make the intention to undertake pilgrimage, express repentance, and return any outstanding debts.
Moreover, one must arrange for the family dependents’ necessary expenses for living and a testament.
In addition, one must procure travelling-provisions with lawful income, therefore, desist from income of dubious origins. Otherwise, one risks rejection of their pilgrimage. Besides, the provisions made must be of such an amount that intermingling with the indigent is not rendered impossible.
Further, the pilgrim should offer charity before departure.
Moreover, rent a robust mount for the journey and show the load to be carried out to the letting agent to gain their approval.
In addition, one must adopt a pious, experienced, and intelligent travel companion, who can prove helpful on matters of religion and the ups-and-downs of voyage.
Then, the pilgrim can bid farewell to friends, request their prayers, and say unto each:
اَسْتَوْدِعُ اللهَ دِيْنَكَ وَاَمَانَتَكَ وخَوَاتِمَ عَمَلِكَ
‘I place your faith, responsibilities, and final actions in the trust of Allah.’
In return, the companions shall say:
فِى حِفْظِ اللهِ وكَنَفِهِ وَزَوَّدَكَ اللهُ التَّقْوٰى وَجَنَّبَكَ عَنِ الرَدَىٰ وَغَفَرْذَنْبَكَ وَوَجَّهَكَ لِلْخَيْرِ أَيْنَمَا تَوَجَّهْتَ
‘May you be under the safekeeping and protection of Allah. May he endow you with piety, ward destruction away from you, forgive your sins, and direct you to goodness wherever you turn.’
Before leaving the house, the pilgrim must perform a two-iteration ritual prayer. In the first iteration, recite Surah al-Fathihah and Surah al-Kafirun; recite Surah al-Fatihah and Surah al-Ahad in the second iteration. Upon the moment of departure, recite:
اللهم اَنْتَ الصَّاحِبُ فِی السَّفَرِ وَ اَنْتَ الْخَلِیْفَةُ فِی الْاَهْلِ وَالْمَالِ وَلْوَلَدِ، اِحْفِظْنَا وَ اِیَّاهِمْ مِنْ کُلِّ افَةٍ. اللهم اِنَّا نَسْألُكَ فِی مَسِیْرِنَا هَذَا البِرَّ وَاتَّقْوَی وَ مِنْ الْعَمَلِ مَا تَرْضَی
‘O Allah, You are the companion in travel, and You are the appointee over wealth and family. Protect us and them from every calamity. O Allah, we ask You for godliness, piety, and actions that please You in this journey.’
Upon reaching the residence gates, recite:
بِسْمِ اللهِ، تَوَكَّلْتُ عَلَى اللهِ لَا حَولَ وَلَا قُوَّةَ اِلَّا بِاللهِ اللهم بِكَ اِنْتَشَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ اعْتَصَمْتُ وَ إلَيْكَ تَوَجَّهْتُ اللهم زَوِّدنى التقوى واغفرلى ذَنْبِى وَ وَجَّهْنِى لِلْخَيْر اَيْنَمَا تَوَجَّهْتُ
‘In the Name of Allah, I place my trust in Allah. There is no ability nor power except through Allah. O Allah, through You have I been conveyed, in You I trust, to You I hold fast, to You I have turned. O Allah, grant me piety, forgive my sins, and direct me to good wherever I turn.’
Upon ascending the mount, recount:
بِسْمِ اللهِ، وبِاللهِ وَاللهُ اَكْبَرُ. سُبْحَـٰنَ ٱلَّذِى سَخَّرَ لَنَا هَـٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ
‘In the name of Allah, and with Allah. Allah is the Greatest. He is Greater “Glory be to the One Who has subjected these for us, for we could have never done so [on our own]. And surely to our Lord we will [all] return.”’
Throughout the travel, one must remain preoccupied with remembrance and recitation of the Holy Qur’an.
On crossing high points of the route, recite:
اللهم لَكَ الشَّرَفُ عَلى كُلِّ شَرَفَ وَلَكَ الْحَمْدَ عَلَى كُلِ حَالٍ
‘O Allah, Yours is honour on behalf of every honour! To You belongs gratitude in every state.’
If experiencing anxiety and fear on the voyage, then one must recite:
‘Allah! There is no god [worthy of worship] except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He [fully] knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge—except what He wills [to reveal]. His Seat encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest. Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing. Are you [O Prophet] not aware of the one who argued with Abraham about his Lord because Allah had granted him kingship? [Remember] when Abraham said, “My Lord is the One Who has power to give life and cause death.” He argued, “I too have the power to give life and cause death.” Abraham challenged [him], “Allah causes the sun to rise from the east. So make it rise from the west.” And so the disbeliever was dumbstruck. And Allah does not guide the wrongdoing people.’
(al-Baqarah, 2:228)
Then, recite the following verse:
شَهِدَ ٱللّٰهُ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّا هُوَ وَٱلْمَلَـٰٓئِكَةُ وَأُوْلُوْا ٱلْعِلْمِ قَآئِمًاۢ بِٱلْقِسْطِ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
‘Allah [Himself] is a Witness that there is no god [worthy of worship] except Him—and so are the angels and people of knowledge. He is the Maintainer of justice. There is no god [worthy of worship] except Him—the Almighty, All-Wise.’
Finally, recite Surah al-Ahad, Surah al-Falaq, and Surah al-Nas.
Know that circumambulation is akin to ritual prayer: purification of the body, attire and place of worship, as well as the covering of privities are prerequisites in both actions.
On the Etiquette of Entering the State of Ritual Consecration (Ihram)
Upon reaching the pilgrimage boundary where the caravan stops to enter the state of ritual consecration, one must perform ritual bath and trim hair and nails as made in preparation for congregational ritual prayer on Fridays. Then, one must remove their regular attire and put on the prescribed attire, consisting of a veil and cloak (rida). In addition, one may use perfume before entering the state of ritual consecration.
Upon finishing the latter task and preparing to leave, awaken the mount and face the pathway in order to make the intention to perform the pilgrimage on both the tongue and the heart by declaring talbiyah:
لَبَّيْكَ ٱللَّٰهُمَّ لَبَّيْكَ، لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ ٱلْحَمْدَ وَٱلنِّعْمَةَ لَكَ وَٱلْمُلْكَ لَا شَرِيكَ لَكَ
‘Here I am [at your service] O Allah, here I am. Here I am [at your service]. You have no partners. To You alone is all praise and all excellence, and to You is all sovereignty. There is no partner to You.’
This intonation must be chanted in repeat, whenever there are ups and downs and the caravan congregate in throngs.
On drawing near to the city of Makkah, one must undertake ritual bath. There are nine reasons to take ritual bath during pilgrimage:
entering the state of ritual consecration
entering the city of Makkah
circumambulation of the Kaabah
the gathering at ‘Arafat
the stop-off at Muzdalifah
a ritual bath for each session of stone-throwing
the farewell pilgrimage.
The final stage of stone-throwing (Jamrat al-’Aqabah) does not require ritual bath.
Upon completion of the ritual bath and entrance to Makkah, as the eyes set upon the Kaabah, recount:
لَا اِللهَ اِلَّا اللهُ وَاللهُ اَكْبَرُ اللهم اَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ وَدَارُكَ دَارُ السَّلَامُ تَبَارَكْتَ يَا ذَالْجَلَالِ وَالْاِكْرَام اللهم اِنَّ هذَا بَيْتُكْ عَظَّمْتَهُ وَكَرَّمْتَهُ وَشَرَّفْتَهُ اللهم فَزِدَهُ تَعْظِيْمَاً وَتَشْرِيْفاً وَتَكْرِِيْماً وَزِدْهُ مَهَابةً وَزِدْ مَنْ حَجَّهُ بِرّاً وَكَرَامةً اللهم اَفْتَحْ لِيْ اَبْوَابَ رَحْمَتِكَ وَاَدْخِلْنِي جَنَّتَك وَاَعِذْنِى مِنَ الشَّيْطَانِ الرَّجِيْم
‘There is no god but Allah. Allah is the Greatest. O Allah, You are the All-Perfect. Security is from You alone, and Your abode is the Abode of Security. Glorified be You, O You Who are full of Majesty and Honour. O Allah, this is Your House: You have exalted it, ennobled it, and honoured it. O Allah, so increase it in exaltation, nobility, honour, and increase it in dignity. Increase those who perform Hajj in piety and nobility. O Allah, open the gates of Your Mercy for me, admit me to Your Paradise, and protect me from Satan, the accursed.’
Then, the pilgrim must enter the mosque from the Gate of Bani Shaybah and determine to reach and kiss the Black Stone (al-Hajar al-Aswad). If such a charge proves arduous, on account of the throng of crowds, then one must raise a hand in its direction and recite:
اللهم اَمَانَتِى اَدَّيْتُهَا وَمِيْثَاقِى تَعَاهَدْتُهُ فاشْهَدْ لِى بِالْمَوَافَاة‘
‘O Allah, I have fulfilled my responsibility and have kept up my covenant, so testify to my loyalty.’
If reaching the Black Stone is made impossible by the presence of a large crowd, then it would suffice to point towards them with one’s hand.
On the Etiquette of Circumambulation (Ṭawāf)
O beloved!
Know that circumambulation is akin to ritual prayer: purification of the body, attire and place of worship, as well as the covering of privities are prerequisites in both actions. In the latter, however, speaking is permitted.
Tawaf al-Qudum
First, one must pass the prescribed cloak of ritual consecration under the right arm and over the left should, thus leaving bare the right and covering the left shoulder (idtiba’). Then stand with the side toward the Kaabah, and initiate circumambulation from the position of the Black Stone. Here, one must maintain a minimum distance of three steps in order to avoid stepping on the slope structure (al-shadharwan).
اللهم اِيْمَاناً بِكَ وَتَصْدِيْقاً بِكِتَابِكَ وَوَفَاءً بِعَهْدِكَ وَاَتْبَاعاً لِسُنَّةِ نَبِيِّكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيهِ وَسَلَّم
‘O Allah, [here I perform these acts] out of faith in You, belief in Your Book, fulfilment of Your covenant, and following the Sunnah of Your Prophet Muhammad ﷺ.’
Upon reaching the Kaabah, recite the supplication:
اللهم هَذَا الْبَيْتُ بَيْتُكَ الْحَرَامُ، وَهَذا الْحَرَمُ حَرَمُكَ وَهَذَا الْاَمْنُ أَمْنُك، وَهَذَا مَقَامُ الْعَائِذُ بِكَ مِنَ النَّارِ
‘O Allah, this House is Your Sacred House; this Sacred Precinct is Your Sacred Precinct; this security is Your security; and this is the station of he who seeks protection in You from the Fire.’
Upon reaching the Iraqi Corner (Rukn al-’Iraqi) facing the north-east, recite:
اللهم اِنِّى أَعُوذُبِكَ مِنَ الشِّرْكِ وَالشَّكِّ وَالْكُفْرِ وَالنِّفَاقِ وَالشِّقَاقِ وَسُوءِ الْاَخْلَاقِ وَسُوءِ الْمَنْظَرِ فِى الْاَهْلِ وَالْمَالِ وَالْوَلَد
‘O Allah, I seek Your protection from associating partners with You, from doubt, disbelief, hypocrisy, dissent, bad character, and… ’
Upon standing vis-à-vis the rain spout (Mizab al-Rahmah), recite:
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اللهم أَظْلِلْنِى تَحْتَ عَرْشِكْ يَومَ لَاظِلَّ اِلّا ظِلُّ عَرْشِك اللهم أَسْقِنِى بِكَأسِ مُحَمّدٍ عَلَيْهِ السَّلام شَرْبَةً لا أُظْمِأَ بَعْدَهَا اَبَداً
‘O Allah, grant me shade under Your Throne on the day when there is no shade but Your shade. O Allah, give me to drink from the cup of Muhammad ﷺ, a drink after which I shall never feel thirsty thereafter.’
Upon reaching the Levantine Corner (Rukn al-Shami) facing the north-west, recite:
اللهم اجْعَلُهَ حَجاً مَبْرُوراً وَسَعْياً مَشْكُوراً وَذَنْباً مَغْفُوراً وَتِجَارَةً لَنْ تَبُورَ يَا عَزِيْزُ يَا غَفُور رَبِّ اغْفِرْ وَارْحَمْ وَتَجَاوَزْ عَمَّا تَعْلَم اِنَّكَ أَنْتَ الْاَّعَزُّ الاَكْرَمْ
‘O Allah, cause this to be a Hajj full of reverence, a rewarded effort, and a trade that will never fail, O Almighty, O Oft-Forgiving! O Lord, forgive, have Mercy, and overlook that which You know [of us]. Certainly, You are the Mightiest, Most Honourable.’
Upon reaching the Yemeni Corner (Rukn al-Yamani) facing the south-west, recite:
اللهم اِنِّى أَعُوذُبِكَ مِنْ عَذَابِ الْقَبْر وَ فِتْنَةِ الْمَحْيَا وَ الْمَمَاتِ، وَ أَعُوذُبِكَ مِنَ الْخَزْىِ فِى الْدُنْيَا وَ الْآخِرَة
‘O Allah, I seek protection in You from the torment of the grave and the trials of life and death. I seek protection in You from disgrace in this world and the Hereafter.’
Upon reaching the middle-point between the Yemeni Corner and the Black Stone, recite:
اللهم رَبَّنَا آتِنَا فِى الدُّنْيَا حَسَنَة وَفِى الْآخِرَةِ حَسَنَةٌ وَقِنَا بِرَحْمَتِك عَذَابَ النَّارِ وَعَذَابَ الْقَبْر
‘O Allah, Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.’
The pilgrim must perform each of the requisite seven courses (al-shauṭ) in this sequence and make sure to recite the supplications at each step. The preliminary three courses must be completed with haste and briskness. If there is a crowd mustered near the Kaabah, the pilgrim may distance himself in order to quickly finish the preliminary courses. In contrast, the closing four courses can be performed in gentle speed, and during each course, the pilgrim should kiss the Black Stone and place a hand on the Yemeni Corner. If this undertaking is made impossible by the presence of a large crowd, then it would suffice to point towards them with one’s hand.
Upon completion of the seven courses of circumambulation, the pilgrim must locate themselves between the Entrance (Bab al-Rahmah) and the Black Stone (al-Maqam al-Multazim) so that their right-side is facing the wall. Then, placing the wrists beneath the head either onto the wall or the covering (al-Kiswah), recite:
اللهم يَا رَبَّ الْبَيْتِ الْعَتِيْق اعْتِقْ رَقْبَتى مِنَ النَّار وَاَعِذْنِى مِنْ كُلِّ سُوءٍ وَقَنِّعْنِى بِمَا رَزَقْتَنِى وَبَارِكْ لِى فِيْمَا آتَيْتَنِى
‘O Allah, Lord of the Ancient House, emancipate my neck from the Fire, protect me from all harm, satisfy me with what You have provided for me, and bless me through that which You have granted me.’
Subsequently, one must recite salawat and ask for forgiveness (istighfar), before making invocation for one’s necessities.
Then, the pilgrim must take position behind the Station of Ibrahim (Maqam Ibrahim) and offer the two-iteration ritual prayer (Rak’atayn al-Tawaf) to bring the rite of circumambulation to end. In the first iteration, recite Surah al-Fatihah and Surah al-Kafirun, and recount Surah al-Fatihah and Surah al-Ahad in the second iteration. Upon finishing the ritual prayer, recite supplications and make invocations.
O beloved!
Know that one must achieve the seven courses in order to accomplish a single iteration of circumambulation. Toward the end of each iteration, one must offer the two-iteration ritual prayer. Upon completing the rite, the pilgrim must kiss the Black Stone and prepare to observe the ensuing rite: to traverse between the sacred hillocks, Safa, and Marwah.
On the Etiquette of Traversing Between Safa and Marwah (Sa’i)
The pilgrim must walk toward the hillock of Safa and ascend to the degree that the Kaabah can be perceived. Then, recite the following supplication:
لَا اِللهَ اِلَا اللهُ وَحْدَهُ لَا شَرِيْكَ لَهْ لَهُ الْملك وَلَهُ الْحَمْد يُحْيِى وَيُمِيْتُ وَهُوَ عَلَى كُلٍّ شَيْءٍ قَدِيْر لَا اِللهَ اِلَا اللهُ وَحْدَهُ وَصَدَقَ وَعْدَهُ وَنَصَر عَبْدَه وَاَعَزَّ جُنْدَهُ وَهَزَمَ الْاَحْزَابَ وَحْدَهُ لَا اِللهَ اِلَا اللهُ مُخْلِصِيْنَ لَهُ الدِّيْنَ وَلَوْ كَرِهَ الْكَافِرُوْن
‘There is no god but Allah, alone, without partner. His is the Dominion, and His is Praise. He grants life and causes death, and He is Most Capable of everything. There is no god but Allah, alone. He fulfilled His promise, gave victory to His slave, ennobled His army, and defeated the factions alone. There is no god but Allah. [We call upon him] with sincere devotion, even to the dismay of the disbelievers.’
Subsequent to invocations and soliciting for fulfilment of needs from the divine court, the pilgrim must descend the hillock and continue the crossing by heading toward Marwah. In the beginning, one must navigate the passage slowly, reciting:
رَبِّ اغْفِرْ وَارْحَمْ وَتَجَاوَزْ عَمَّا تَعْلَمْ اِنَّكَ اَنْتَ الْاَعَزُّ الْاَكْرَم اللهم رَبَنَا آتِنَا فِى الدُّنْيَا حَسَنَةُ وَفِى الْآخِرَةِ حَسَنَةٌ وَقِنَا عَذَابَ النَّار
‘O Lord, forgive, have Mercy, and overlook that which You know [of us]. Certainly, You are the Mightiest, Most Honourable. Our Lord! Grant us the good of this world and the Hereafter, and protect us from the torment of the Fire.’
Moreover, the pilgrim must slowly navigate the path to the green pillars (milayn akhḍarayn), situated at the corner of the Holy Mosque. The ensuing six cubits of distance must be crossed with haste until the second pillar is reached. Then, one must pace at a slow speed until Marwah, ascend the hilltop, turn toward the direction of prayer, and recite the above-mentioned invocations. Then, one must make way toward Ṣafā. In this mode, one must traverse between the sacred hillocks up to seven times.
Having finished the rite of traversion, the pilgrim must perform Tawaf al-Qudum and Tawaf al-Sa’i, which are ‘recommended’ by way of Prophetic Tradition and precede Tawaf al-Ziyarah/al-Ifadah, since the latter is performed after the stopover at ‘Arafat.
Further, to enter a purified state is a ‘recommended’ practice in case of the traversion between the hillocks of Ṣafā and Marwah, and an ‘obligation’ in case of circumambulation. Moreover, the aim is to perform the rite of traversion subsequent to, not the vigil at ʿArafāt but, the rite of circumambulation; even if the latter be a ‘recommended’, rather than obligatory, aspect of worship.
On the day of the vigil, the pilgrim must eschew fasting in order to preserve strength for worship and invocations, for the purpose of the pilgrimage comprises the congregation of the hearts and courage of the brave on this blessed and noble period.
On the Etiquette of Holding Contemplative Vigil at ‘Arafat (‘Arafah)
O beloved!
If the caravan arrives at ‘Arafat on the day of ‘Arafah, one is advised not to engage in Tawaf al-Qudum. That is unless one’s caravan arrives prior to the day of ‘Arafah.
On the 8th Dhu al-Hijjah, pilgrims march from Makkah to Mina (al-tarwiyyah), and onto ʿArafāt on the subsequent morning. The period of contemplative vigil starts from the hour of the sun’s peak at noon and ends with the break of dawn on Eid al-Adha. If one reaches the area past the aforesaid designated time, their pilgrimage will become null and void. On the day, one must take a ritual bath, combine the ritual prayers of afternoon and mid-afternoon, and become engrossed in invocations.
On the day of the vigil, the pilgrim must eschew fasting in order to preserve strength for worship and invocations, for the purpose of the pilgrimage comprises the congregation of the hearts and courage of the brave on this blessed and noble period. The most excellent of remembrances in such a period comprises the incantation of the Testimony of Faith. Throughout this phase, one must remain engrossed in invocations and earnest supplication (tadarru’) and engage in sincere, unrelapsing penitence.
The number of specific invocations for this period are too large, and their reproduction here is a protracted affair. The invocations are expounded and can be found in al-Ihya ‘Ulum al-Din.
However, one can recount invocations committed to memory because they are all effective during such a blessed period. Still, if one has not memorised invocations, then reading from a parchment or uttering ‘amin’ to other pilgrims’ invocations.
Finally, one must not exit the expanse of ‘Arafat before sunset.
O beloved! Know that one must achieve the seven courses in order to accomplish a single iteration of circumambulation.
On the Etiquette of Remainder Actions of the Pilgrimage
Subsequent to the contemplative vigil at ‘Arafat, the pilgrim must head to Muzdalifah and perform ritual bath upon reaching the destination, since Muzdalifah comprises a part of the forbidden sanctuary.
Postpone the sunset ritual prayer until the time of evening ritual prayer dawns, then combine the two with one call to prayer, and two secondary calls to prayer. If one can do so, then spend the evening in ritual prayer on the grounds of Muzdalifah, for this is a blessed night, and the night ritual prayer counts among the acts of worship. The compensation for choosing not to stay at Muzdalifah is sacrifice of a sheep.
In addition, one must pick a sum of seventy stones from the grounds of Muzdalifah on the way toward Minā, because the supply tends to be more plentiful in the former.
The next evening, one must make intention to head toward Mina and offer the dawn ritual prayer. Then, upon reaching the outskirts of Muzdalifah, one must stop-off at an area known as Mash’ar al-Haram and engage in supplication until the break of dawn. Then, travel to Wadi al-Muhassir, and one is advised to navigate this expanse of the passage at a greater speed, whether the mode of transportation is a mount or on foot, because this is the Prophetic Tradition.
On the morning of Eid al-Adha, one must alternate between the chanting of takbir and talbiyah until one has reached an uphill location known as al-Jamarat. This area must be crossed until one reaches the height known as Jamarat al-’Aqabah.
When the sun ascends by a spear’s length, one must throw seven stones in this location while keeping one’s face toward the direction of prayer. Here, one is counselled to chant takbir rather than talbiyah, and to recite the following supplication at each throwing:
اللهم تَصْدِيْقاً بِكِتَابِكَ وَاِتِّبَاعاً لِسُنَّةِ نَبٍيِّكَ مُحَمَدٍ
‘O Allah, out of belief in Your Book and following the Sunnah of Your Prophet Muhammad ﷺ’’
Once the task is completed, one must cease incantation of takbir and talbiyah. However, until the final day of tashrīq which corresponds to the fourth day of Eid al-Adha, one must make the incantations after offering each of the obligatory ritual prayer. Then, one should return to their lodge and engage in invocation.
Subsequently, one can attend to other activities, such as sacrifice of animal (qurbani), in according with religious prerequisites, as well as shaving their hair (halaq). In performing these tasks, all prior prohibitions are removed except for sexual activities and hunting.
The Tawaf al-Ziyarah/al-Ifadah
Then, one must head to Makkah and perform the circumambulation which forms the last formal rite of the pilgrimage, and whose correct time enters with the passing of one-half of the evening of Eid al-Adha. However, the more virtuous time is the actual day of Eid al-Adha itself.
The closing hour of the rite remains unknown, but make sure not to miss the rite by way of deferrals. Otherwise, the prohibition on sexual activities will remain in place.
If one performs Tawaf al-Ziyarah with the same reverance as Tawaf al-Qudum, then the pilgrimage reaches conclusion, and the prohibition on engaging in sexual activities and hunting are lifted.
If one has previously traversed between Safa and Marwah, then there is no requirement to repeat the rite. Otherwise, one must perform the traversion upon completing the rite of circumambulation.
Once the rites of stone-throwing, shaving of the hair, and circumambulation are finished, the pilgrimage reaches the end, and the pilgrim can exit the state of ritual consecration.
However, the rites of throwing stones on the days of tashriq alongside the evening stopover at Mina occurs after the exit from the state of ritual consecration.
Having finished the rites of circumambulation and traversion between Safa and Marwah, one must travel to Mina with the intention to expend the evening of Eid al-Adha, for it comprises an obligation.
The next morning, perform the ritual bath in order to throw seven stones at the first of the pillars (Jamrat al-’Ula) before the hour of the sun’s peak at noon strikes. Then, one must turn to face the direction of prayer make invocations to the length of Surah al-Baqarah. Next, throw seven stones at the middle pillar (al-Jamrat al-Wusta) and make invocations. Subsequently, hurl seven stones on the third pillar (al-Jamrat al-Kubra). Having completed the stone-throwing rite, the pilgrim must remain in Mina for the night.
On the third day of Eid al-Adha, throw seven stones at each of the three pillars. If one considers this sufficient, one may return to Makkah. However, were one to remain in Mina until sunset, then one is obligated to not only spend the night there, but also reiterate the rite of stone-throwing the next day.
In these pages, we have summed up the entire set of the rites of the pilgrimage.
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