1. 1) Pilgrimage is an obligation for Muslims, according to the precepts of the Holy Quran and the Sunna (Practice of the Prophet and Companions).
   1. In the Quran God says: "Pilgrimage thereto is a duty men owe' to God, those who are able to make the journey" This means that Pilgrimage is a duty imposed on all Muslims and which they cannot avoid so long as they are able to find the means to do so.
       
   2. As for the Sunna, Ibn `Abbas reported that the Prophet said in one of his speeches: "O people, pilgrimage is ordained for you- so fulfill it." Then al-Aqra' Ibn Habis asked : "Is it to be yearly, O Messenger of God?" To this the Prophet replied "If I say so, it will be taken for an obligation which lies beyond your power... Pilgrimage is to be performed once, and whoever performs it more than once does so voluntarily".
       
2. According to the above-mentioned hadith (saying of the Prophet), pilgrimage is a duty one owes to God once in the course of one's life to do so more than once is voluntary. All the scholars (`Ulama) have agreed upon this.
    
3. As for the Lesser Pilgrimage, some scholar state that it is desirable, but not compulsory, quoting Abu Hurayra, who reported that the Prophet said "Pilgrimage is a duty, but the Lesser Pilgrimage is optional." Once a Bedouin came to the Prophet and said : "O Messenger of God tell me about the Umra, is it a duty ?" The Prophet answered : "No, but it is better for you that you perform it".
    
   The Messenger of God recommended the quick fulfillment of the pilgrimage : "He who intends to set out on a pilgrimage must hasten he may fall sick, lose his means of conveyance, or be faced with poverty"  

This refers to the places outside Mecca at which Muslims assemble before entering the Haram. On reaching these assembly points they prepare themselves both physically and spiritually for this sacred duty. These places were defined by religious law, and each is termed a Miqat. The Prophet fixed these places to the South, East and North of Mecca. They are as follows.
 

1. Dhu'l-Hulayfa: It is a place situated North of Mecca at a distance of 450 kilometres. It is the station allotted to the inhabitants of Madina and those to the North of it.
    
2. al-Juhfa: It is a village North-West of Mecca which was a station for the people of the Levant. This village became ruined long ago, and in its place there is the village of Rabigh, which is the Mikat of the people of the A.R.E. Turkey, the Balkan countries, Syria, Tunisia, Algeria, and Morocco, and those coming from the North, or North West.
    
3. Yalamlam: It is a mountain South of Mecca appointed by the Prophet as a station for the people of Yemen and those coming from countries lying southwards.
    
4. Qarn al-Mandzil: It is a mountain East of Mecca, and considered the station of the people of Najd, and those coming from the East.

Any person who reaches his destined station has to enter into a state of consecration called Ihram.

People whose abodes lie between these stations and Mecca have to assume Ihrdm at the moment and the places from which they start their sacred journey. As for the Meccans, they assume Ihram from their homes. If the Ihram is meant for the Lesser Pilgrimage, the Meccans have to go beyond the Haram. assume Ihram, and then proceed on their pilgrimage.  

1. Ihram is the assumption of a spiritual and physical state of consecration. The practice is that a man should perform ablution shortly before get ting to the assembly station (Miqat) or at the station itself, scent himself and pray two prostrations (Rak'as). Ibn `Abbas reported that on reaching Dhul'-Hulayfa, the station of the inhabitants of Madina, the Apostle of God assumed Ihram, prayed two Rak'as and mounted his camel.
    
   As for women during post-natal bleeding and menstruation, they are allowed to enter into Ihram and to perform all rites with the exception only of circumambulation of the Ka'ba.
    
   In the state of Ihram one is called Muhrim. The pilgrim puts on the Ihram garb which is a simple, white, unsewn garment thrown across the body, leaving the right arm and shoulder bare. It consists of two pieces without seams or decorations and made of any cloth excepting silk. One of these pieces is folded round the loins, the other thrown over the neck and shoulders, leaving the right arm free. The latter is called the Rida and the former the Izar. The head is uncovered though the aged and in firm are permitted to fold something around their heads in return for alms to be given to the poor. The region of the ankle bones must be bare and sandals are worn for this purpose. An alternative may be a shoe with the upper leather cut away to reveal the ankles. As regards women, they are traditionally clad in a long garment reaching from head to foot and revealing only the face and hands.
    
   When thus attired, the Muhrim begins by calling out "Labbayka ! Labbayka !" (Here I come, O Lord !). He thus expresses his intention to perform the act, whether his journey be made for purposes of Hajj or `Umra, or both combined.
    
2. Prohibited acts during Ihram:
    
   While in this state of Ihram, the pilgrim neither shaves nor trims his fingers, nor washes, apart from the ceremonial ablutions at the various stations of the journey. Neither is he allowed any licentiousness of language, sexual intercourse, or any wickedness or vice, quarrels or acts of violence. God has forbidden such acts in the Quran:
    
   "The pilgrimage is in the well-known months; whoever is minded to perform the pilgrimage therein (let him remember) there is to be no sexual intercourse, no abuse, nor angry conversation, on the pilgrim age".
    
   In matters of dress, nothing is allowed apart from the Izar (waistwrapper) the Rida (robe) and the na'l (sandals). Hence a Muhrim is not permitted to wear shirts, trousers, gloves, turbans, a fez or hat, or any sewn or dyed cloth. Though women are allowed to wear the garments they , they are not allowed to put on gloves or a face veil, or to use sweet-scented perfumes, or wear dresses wholly or partially dyed with saffron.
    
   Hunting is also prohibited, either alone or in a group. Nor is the Muhrim allowed to buy the hunted animal or accept it as a present, or even eat it. But the Prophet allowed the Muhrim to kill harmful or dangerous animals and birds such as the crow, the kite, the scorpion, rats, and the rabid dog. The Ulama added to the list the lion, the leopard, the wolf, and the serpent.

A Muslim punctuates his devotion, from his first entry into the consecrated state of Ihram to the throwing of the stones at Mina, by this devout cry: "Labbayka ! Labbayka ! Here I come O Lord ! Here I come."

A pilgrim making the Lesser Pilgrimage(`Umra) performs the Talbiya (i.e. Cries (Labbayka!) from his assuming Ihram till he enters the Sacred Mosque and touches the Black Stone. It is desirable that this cry should be uttered in a loud voice. The Talbiya is one of the rites of the Pilgrimage and Lesser Pilgrimage and the form of the Prophet's observance of it was as follows:

"Labbayka ! O God, Labbayka ! Labbayka! You have no partner, Labbayka ! Praise and grace be yours and authority undivided".

Before entering Mecca the Muhrim must perform ablutions, go to the Sacred Mosque and when his eyes light upon it he says:

"O God, you are peace, and peace derives from You. So greet us, O Lord, with peace".

On entering the Mosque he makes for the Black Stone which he kisses, or if prevented by the crowds from doing so, he touches it. If he is unable to touch it, he raises his hand and cries : "God is Great" (Takbir), whenever he faces each corner of it. Starting from the Black Stone and keeping the building on his left hand, he makes the seven circuits, the three first quickly, the remaining four at a normal gait. Certain prayers are repeated, and at the end of every circuit the Black Stone is kissed, or touched. Women during their menstruation and postnatal bleeding are prevented from making the circumambulation (Tawaf). It was reported that `A'isha, the wife of the Prophet, lamented her fate when prevented from performing this rite. The Prophet reminded her that that was the female lot, and that Tawaf should not be performed before ablution.

The pilgrim in his Tawaf, usually throws the end of his Rida over his left shoulder, keeping its middle under his elbow, so that his right shoulder is bare and the left covered. People who are incapacitated in any way can perform the Tawaf riding or being carried.

On completion of the Tawaf, the pilgrim repairs to the station of Ibrahim (maqam) and recites God's words:

"And take ye the station Ibrahim as a place of prayers.":

Then he faces the Ka'ba, standing midway between it and the station, and then prays two Rak'as. He recites in every Rak'a the opening chapter of the Quran (AI-Fatiha). In the first he recites the verse of the Quran "Say He is God, the one and only", and in the second he recites : "Say O you who are unbelievers, I worship not that which you worship..."

The next rite is that of running between the two eminences called Safa and Marwa. On reaching Safa he recites God's words "Behold! Safa and Marwa are among the symbols of God'!.

He ascends Safa, faces the Ka'ba, and raises his hands in thanksgiving. Then he walks down at a normal gait until he reaches the valley between Safa and Marwa, where he quickens his pace. On reaching Marwa he ascends, and follows the same practice as that observed on Safa.

This walking up and down between Safa and Marwa is carried out seven times, and it is said that it commemorates the wandering of Hajar over the same ground in search of water for her child Ismael.

After the ceremonies at Safa and Marwa the Muhrim intent on the Hajj alone, or `Umra and Hajj combined, remains in his state of consecration.

But if he is Mutamatti', i.e. intending Umra, followed by Hajj, he may relinquish his Ihram, now that the Umra is ended. He can now have his head shaved, or his hair cut. As for women, they need only shorten their hair and not have their heads shaved, as the Prophet recommended. The Mutamatti' must only comply with these words of Allah

"If any one wishes to continue the `Umra into the Hajj, he must make an offering, such as he can afford"

This offering ranges from a sheep, to a cow up to a camel.  

The 8th of Dhu'l-Hijja is called al-Tarwiya because on this day the pilgrims provide themselves with water for the days which follow. The Mutamatti! re-enter into the state of Ihram, and joins the other pilgrims in leaving Mecca for Mina which they reach at noon. They perform their noon, afternoon, sunset, and evening prayers and spend the night at Mina. The next day they perform their morning prayers, wait for sunrise, and leave for Mount Arafat.

This was the practice observed by the Prophet and it is desirable that Muslims follow m his steps.

After sunrise on the 9th of Dhul-Hijja, pilgrims set out towards Mount Arafat crying in unison : "Labbayka ! Labbayka! and "Allah Akbar !" There they wait from noon till sunset and perform the afternoon (`asr) prayers and sunset (Maghrib) prayers. They lift up their hands in prayer and thanksgiving, repeating the Prophet's words:

"There is no God but. Allah He has no partner. His are authority and praise. Good emanates from Him, and He has power over all things".

The standing at Arafat is an essential part of the pilgrimage. No one who has missed it can call himself a pilgrim.

In the case of those who are delayed under pressure of circumstances from halting at Mount Arafat before sunset, they are allowed to do this after sunset ; and even till the dawn of the Day of Sacrifice which falls on the 10th of Dhul Hijja. In this connection the Apostle of God said:

"He who witnesses this prayer of ours - the dawn prayer of the Day of Sacrifice and remains with us till we have made our sacrifices, and has halted previously at Mount Arafat either by day or night, has completed his Pilgrimage."

The Prophet also said : "There is no Hajj without Arafat. He who comes on the night of al-jam' i.e. on the night of Muzdalifa, before the dawn of the Day of Sacrifice, has fulfilled the essential rites."

After sunset comes the hastening to Muzdalifa. The flags which mark the boundary of the Haram are passed; the evening darkness falls and torches are lit. In this fashion, Muzdalifa is reached where the Maghrib (the sunset prayer) and `Isha (evening prayer) are performed, and the night is spent. At dawn the morning prayers are performed.

According to the hadith, the Prophet performed the morning prayers at dawn at Muzdalifa, then rode his camel till he reached the Sacred Monument, faced the Qibla and remained standing until the morning light shone brightly in the sky. Just before sunrise he made an offering of a camel. Here reference to the words of the Holy Quran are relevant

"Then when Ye pour down from Mount Arafat, celebrate the praises of God at the Sacred Monument, and celebrate His `praises as He has directed you, even though before this you went astray" Spending the night at Muzdalifa is regarded as an obligation by some `Ulama, while others consider it only as a Sunna. As for women and the weak, they are exempted by the Prophet from this night's stay at Muzdalifa.

The Prophet, having celebrated the praises of God at the Sacred Mountain, came to upright stones called Jamarat al-'Aqaba threw at them-seven pebbles one after another, crying out with each pebble:"! Labbayka ! Allah Akbar!"

After completing the stoning he stopped calling out and said"May God bless this pilgrimage and forgive our sins.

The time of throwing these stones usually falls in the forenoon on the Day of Sacrifice, in accordance with the practice of the Prophet, and it is allowed up to the evening. As for stoning before sunrise, it is confined to boys, women, and those who are weak.

The stoning is symbolic for it refers to the stoning of Satan who is said to have been driven away by Ibrahim in this way

According to a tradition of Jabir, after the Apostle of God had made his sacrificial offerings he mounted and rode to the Ka'ba. There he performed the circumambulation called Tawaf al Ifada and prayed the noon prayers in Mecca.

This circumambulation is an indispensable feature of the Hajj according to the `Ulama, and they agree that it is best to perform it on the Day of Sacrifice after the morning, the shaving, and the sacrifice. Even so, they believe that doing it later, i.e. in the Days of al-Tashriq, or even later; is still permissible.

The sequence of some of these observances and Tawaf al-Ifada can be changed it is possible to shave before throwing, or to shave before slaughtering.

According to the Apostle of God these ceremonies are only limited as to time in so far as they must be performed on the 10th of Dhul Hijja.

If the pilgrim is a mufrid or Muqrin - his Hajj ends with Tawaf al-Ifada, and he need not repeat the hastening between Safa and Marwa. If he is a Mutamatti' he should repeat this and he should do well not to rush his Tawaf al-I fada.

After having the head shaved, or the hair cut, the pilgrim abandons Ihram with the exception of copulation. After the Tawaf al-Ifada and the hastening between Safa and marwa, in the case of Mutamatti' and after this Tawaf only in the case of a Mufrid or Muhrin, the pilgrim assumes a complete state of Ihlal- or secularity.

A'isha said that the Messenger of God returned to Mina after Tawaf al-Ifada and remained there the remainder of the Days of al Tashriq [ The Days of al-Tashriq are the 11th, 12th and 13th of DhuI- Hijja.].The casting of the pebbles at the three stone is resumed, seven pebbles being thrown at each. All the pilgrims, with few exceptions, have to repair to Minato spend these three days, and to complete the ceremony of throwing the pebbles, at the same time crying out "Allah Akbar."

The stoning, in these days, usually takes place after sunset.

Finally, the farewell circuit of the Ka'ba is performed. Ibn `Abbas reported that the Prophet insisted that no pilgrim should leave Mecca without having made his final Tawaf. To do this, the pilgrim goes to al-Tan'im on the border of the sacred territory ; and resumes the lhram.

With these ceremonies completed, the pilgrimage proper is at an end. Some days later pilgrims leave Mecca for Medina to visit the Mosque of the Prophet.

Some Rules Concerning the Hajj

God has made clear in the Quran the status of the pilgrim who continues the Umra into the Hajj.

"If any one wishes to continue the `Umra into the Hajj! He must make an offering, such as he can afford; but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all. This is for those whose household is not in tile precincts of the Sacred House. And fear God and know that God is strict in punishment".

This implies three things:
 

1. Firstly, that the Muslim who wishes to continue the Umra into the Hajj and relieve himself of the restrictions of consecration from the end of his hastening between Safa and Marwa till he assumes Ihram for the Hajj, must make an offering of at least a sheep, and at most a camel. He is not to offer it until he enters into the Jhram for the hajj, and not in the period in between `Umra and Hajj. In fact, he is not called Mutamatti' until he actually continues the `Umra into the Hajj, and not before.
    
   If he is unable to make an offering, or he cannot afford it, he has to fast three days during the period of the Hajj, i.e. while he is a Muhrim. The fasting is to start on the 8th of Dhu'l-Hijja and go on till the end of the halt on Mount Arafat.
    
   If he is incapable of fasting these three days, he has to put it off until the end of the days of al-Tashriq, then fast three days before proceeding to the Tawaf al-Ifada.
    
2. After his return home he has to fast seven days more, so as to complete ten days fasting in accordance with the directions of Allah in the above verse of the Quran.
    
3. This offering or fasting as a substitute for the period during which he frees himself from Ihram for the Hajj is to be observed only by those whose household is not in the precincts of Mecca - in other words it does not apply to the inhabitants of Mecca itself.

1. If the Muhrim finds himself faced with any unforeseen difficulty or emergency, he has to comply with God's words:

   "But if ye are prevented (from completing it), send an offering for sacrifice, such as you are capable of."

   Under such obstacles one may include the blocking of one's way by the enemy. This hap pened to the Prophet when he set out of Madina with some of the companions intending to per form the `Umra. The infidels stood in his way', and he was unable to proceed. He thus slaughtered the camel he meant for sacrifice with his companions to Madina. 

   In the category of these hindrances one may consider physical disability resulting from illness, accidents, and unexpected difficulties such as loss of one's way, running short of provision for the journey, imprisonment or the failure of the ship to reach port in due time.
    

2. .In all these cases the Muhrim has to make an offering, abandon his Ihram, return home and put off his Hajj for a future date.
    
3. If a Muhrim is forced to shave his head during the state of Ihram because of scalp illness or severe headache, he can do so provided that he observes the following directions of Allah "And if any of you is ill or has an ailment in his scalp (necessitating shaving) he should in compensation, either fast, or feed the poor, or offer sacrifice."
    
   Thus, according to the explanation of the Prophet, the Muhrim has to fast three days, or offer a sacrifice to the poor, or feed six separate poor people.
    
4. If, through reasons of health, one is obliged to wear sewn or tightly tailored clothing for fear of cold or heat, he has to observe the rules followed by the Muhrim who suffers from scalp disease. Thus he is to fast three days, or offer a sacrifice, or feed six different poor persons.
    
5. The pilgrim has to drink as much as he can from the blessed waters of Zamzam, a well in the Sacred House.