History of Hajj

 

 Hajj literally means ‘to set out for a place’. Islaamically however it refers to the annual pilgrimage that Muslims make to Makkah with the intention of performing certain religious rites in accordance with the method prescribed by the Prophet Muhammad صلّى اللَّهُ عليه وسلّم.

Hajj and its rites were first ordained by Allaah سُبحانه وتعالى in the time of the Prophet lbraaheem عليه السلام and he was the one who was entrusted by Allaah to build the Ka'aba – the House of Allaah – along with his son Ismaa’eel at Makkah.

Allaah سُبحانه وتعالى described the Ka'aba and its building as follows:

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

“And remember when We showed Ibraaheem the site of the [Sacred] House [saying]: Associate not anything [in worship] with Me and purify My House for those who circumambulate it [i.e. perform tawaaf] and those who stand up for prayer and those who bow down and make prostration [in prayer etc.].”

[Al-Hajj 22:26]

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The Conditions of a Sacrificial Offering

Sheikh Saleh Al Uthaimeen رحمه الله

There are six conditions that a sacrificial offering (udhiyyah) must meet:

The First Condition: The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah سُبحانه وتعالى’s statement:

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرِ الْمُخْبِتِينَ

“And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.”

[Surah Al-Hajj 22:34]

The term “beasts of cattle” refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.

The Second Condition: It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet صلّى اللَّهُ عليه وسلّم said:

“Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.”

[Reported by Muslim] ^[1]

“Mature in age” is the age at which an animal is considered fully developed as well as any age beyond that, while “premature” is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).

Significance & Virtues of the Day of Arafah

Fasting on the day of Arafah is an expiation for TWO years:

The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet صلّى اللَّهُ عليه وسلّم was asked about fasting on the day of ’Arafah, so he said,

“It expiates the sins (Minor) of the past year and the coming year.”

[Muslim (no. 1162)]

Imaam at-Tirmidhee رحمه الله said,

“The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.”

[Muslim (no. 1348)]

Ten Points for the First Ten days of Dhul-Hijjah

 

1. The first ten days are actually nine days with the addition of the day of Eid. It is called the first ten days of Dhul-Hijjah, but only nine of it is for fasting as the tenth day is the beginning of Eid. It is impermissible to fast on the day of Eid, this is a consensus amongst the people of knowledge.

2. It is permissible to fast the first nine days of Dhul-Hijjah with the last day being the day of Arafah for those not doing Hajj. The Prophet صلى الله عليه و سلم said in a hadith narrated by ibn Abbas رضي الله عنهما (in at-Tirimidhi):

“There are not any days that good deeds are more beloved to Allaah than those done in these ten days.”

3. In these days, it is recommended that there is a lot of remembrance of Allaah سبحان و تعالى - this is for all of the ten days.

4. In these days, it is recommended that one makes takbir of Allaah (saying Allaahu akbar) - this is for all of the ten days.

5. In these days, it is recommended to read the Qur'aan as much as possible and give charity - this is for all of the ten days.

6. The ninth day is the day of Arafah. The Messenger of Allaah صلى الله عليه و سلم said in an authentic narration:

“Verily on the day of Arafah there is expiation of sins for the year before and the year after.”

(Abi Qatada رضي الله عنه, reported in Sahih Muslim and At-Tirmidhi).

So therefore it is a great day, so it is recommended to fast that day for those not doing Hajj. Fasting is only permissible for the first nine days as the tenth day is the day of Eid.

Which is MORE beneficial: First 10 days of Dhul Hijjah OR last 10 days of Ramadhan?

Sheikh-ul-Islaam Ibn Taymiyyah رحمه الله was asked

(as mentioned by Ibnul Qayyim رحمه الله):

Question: Which is MORE virtuous & beneficial, the 10 days of Dhul Hijjah or the last 10 days of Ramadhan?

Answer: The 10 days of Dhul Hijjah are more virtuous than the last 10 days of Ramadhan, and the last 10 nights of Ramadaan are more virtuous than the last 10 nights of Dhul Hijjah.

Thereafter, his illustrious student and great scholar Ibnul Qayyim رحمه الله commented on this verdict and said,

“And if the intelligent and noble one was to reflect upon this answer, he would find it satisfactory and sufficient. For indeed there are no days (in the year) more beloved to Allaah that righteous actions are done within them than the 10 days of Dhul Hijjah, since within them are the days of Ara’faah (9th day of Dhul Hijjah) and the day of Nahr (10th day) and the day of Tarwiyah (8th day). As for the 10 nights of Ramadhan they are the nights of revitalization which the Messenger صلّى اللَّهُ عليه وسلّم used to be up and awake within them all, and within it is a night which is better than a 1000 months. So, whoever answers without such an elaboration then he is incapable to prove his statement with authentic evidences.”

[Taken from the book Bada’ee Al-Fawaaid of Ibnul Qayyim, under the chapter, ‘The preference between Aa’isha & Faatimah’]

DO NOT Cut Hair Or Nails For The One Doing The Sacrifice

From what is considered as righteous actions on these ten days is that the one who wants to do the Udhiyyah (sacrificial slaughter) should NOT cut his hair or nails during these ten days. As such, it is desired that he commits himself before these ten days by cutting his hair and nails.

The Prophet صلّى اللَّهُ عليه وسلّم said:

"When any one of you intending to sacrifice the animal enters in the month (of Dhul-Hijjah) he should NOT get his hair or nails touched, (cut)."

[Muslim]

The Affluent have made off with the Rewards...!

Also on the authority of Abu Dharr رضي اللّه عنـه that some people from amongst the Companions of the Messenger of Allaah صلّى اللَّهُ عليه وسلّم said to the Prophet صلّى اللَّهُ عليه وسلّم: O Messenger of Allaah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give [much] in charity by virtue of their wealth. 
 

He صلّى اللَّهُ عليه وسلّم said :

"Has not Allaah made things for you to give in charity ? Truly every tasbeehah [saying: subhaan Allaah] is a charity, and every takbeerah [saying: Allaahu akbar] is a charity, and every tahmeedah [saying: al-hamdu lillaah] is a charity, and every tahleelah [saying: laa ilaaha illaa Allaah] is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the bud'i [sexual act] of each one of you there is a charity.

They said : O Messenger of Allaah, when one of us fulfills his carnal desire will he have some reward for that ?

He صلّى اللَّهُ عليه وسلّم said : Do you not see that if he were to act upon it [his desire] in an unlawful manner then he would be deserving of punishment ? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward."  (Muslim)