Literally: The word "Hajj" means heading for an honorable person or place.
Legally: Hajj means worshipping Allah by performing the Hajj rituals, which are defined as specific acts performed at a specific time and place in a specific way.
There is agreement among Juristic schools over the Hajj definition.
:Obligations
It means any obligatory act on which the validity of Hajj depends and which is redeemed by offering a sacrifice.
According to this school: the obligatory act may be represented as the Essential [Al-Rukn], and it includes the Requisite [Al-Shart].
Rule and Evidence:
Performing Hajj is an obligation once in a lifetime upon every individual, male or female.
Evidence from the Holy Qur'an:
Allah, the Almighty, says,"Pilgrimage thereto is a duty men owe to Allah, - those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures."
Allah made Hajj an obligation to Muslims in the ninth year after Hijrah. The Prophet (peace be upon him) performed only the Farewell Hajj.
Evidence from the Prophetic Tradition:
The Prophet (peace be upon him) said, " (The superstructure of) Islam is founded on five (pillars): .... etc. "
Among these pillars the Prophet mentioned the Hajj.
The Prophet (may peace be upon him) said, " The Hajj which is accepted will receive no other reward than Paradise. "
The Prophet (may peace be upon him) said, " He who performs Hajj and neither spoke indecently not did he act wickedly would return free of sin as on the (very first) day his mother born him. "
The Prophet (may peace be upon him) said, "O people, Allah made Hajj obligatory for you; so perform Hajj. Thereupon a person said, `Messenger of Allah, (is it to be performed) every year?' He (the Holy Prophet) kept quiet, and the man repeated (these words) thrice, whereupon Allah's Messenger (may peace be upon him) said, `If I were to say: yes, it would become obligatory (for you to perform it every year) and you would not be able to do it."
Scholars' Unanimous Agreement:
All scholars have unanimously agreed that Hajj is obligatory and that it represents the fifth pillar of Islam. It is an obligation that should be performed as soon as possible.
The Four Obligatory Acts of Hajj:
1. Ihram
2. Standing by `Arafah
3. Ifadah Circumambulation
4. Sa`i between Safa and Marwah
There is agreement among Juristic Schools on the obligatory and necessary rituals of Hajj.
The Hajj Requisites according to the Hanafi Juristic School
1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Sanity: Performing Hajj is not required from an insane person. If an insane person performs Hajj, it will not be accepted.
3. Adulthood: Performing Hajj is not required from a child. If a child performs Hajj, his Hajj will be accepted if he has reached the age of discretion. Moreover, a child's performance of Hajj does not exempt him from performing the obligatory Hajj after reaching adulthood.
4. Freedom: Performing Hajj is not obligatory to a slave.
5. Physical ability.
6. A means of transport should be available along with the financial ability to afford for the journey.
7. The journey should be safe.
As for a female pilgrim:
1. She should be accompanied by her husband or an unmarriageable person.
2. She should not be in the waiting period of irrevocable divorce or in mourning for her husband.
The Hajj Requisites according to the Maliki Juristic School
1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Sanity: Performing Hajj is not required from an insane person. If an insane person performs Hajj, it will not be accepted.
3. Adulthood: Performing Hajj is not required from a child. If a child performs Hajj, his Hajj will be accepted if he has reached the age of discretion. Moreover, a child's performance of Hajj does not exempt him from performing the obligatory Hajj after reaching adulthood.
4. Freedom: Performing Hajj is not required from a slave.
5. Physical and financial ability.
As for a female pilgrim:
It is not necessary for her to be accompanied by her husband or an unmarriageable person. Young or old, she is allowed to perform Hajj if she finds a trustworthy company to go with.
The Hajj Requisites according to the Shafi`i Juristic School
1. Being a Muslim: Performing Hajj is not required from a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Freedom: Performing Hajj is not obligatory to a slave.
3. Eligibility.
4. Physical and financial ability. This ability is subject to the following conditions:
a. Having food and other provisions sufficient for the journey to and from Hajj.
b. A means of transport should be available.
c. Provisions and the cost of transport means should not affect repaying one's debts nor providing for one's family.
d. Having enough strength to endure the journey.
e. The journey should be secure.
As for a female pilgrim:
A free, female Muslim pilgrim should be with a secure, trustworthy company.
The Hajj Requisites according to the Hanbali Juristic School
1. Being a Muslim: Performing Hajj is not obligatory to a non-Muslim. If a non-Muslim performs Hajj, it will not be accepted.
2. Sanity: Performing Hajj is not obligatory to an insane person. If an insane person performs Hajj, it will not be accepted.
3. Adulthood: Performing Hajj is not obligatory to a child. If a child performs Hajj, his Hajj will be accepted if he has reached the age of discretion. Moreover, a child's performance of Hajj does not preempt him from performing the obligatory Hajj after reaching adulthood.
4. Freedom: Performing Hajj is not obligatory to a slave.
5. Physical and financial ability.
As for a female pilgrim:
She should be accompanied by an unmarriageable person.
Obligatory:
Necessary ritual means whatever ritual a pilgrim must observe and if not, he should offer a sacrificial animal.
The Seven Obligations of Hajj:
1. Performing Ihram from Miqat
2. Standing by `Arafah
3. Spending one night in Muzdalifah
4. Spending one night in Mina
5. Shaving the head or cutting hair short (shaving is recommended)
6. Throwing pebbles
7. Farewell Circumambulation
There is agreement among Juristic Schools on the obligatory and necessary rituals of Hajj.
Supererogatory:
It means whatever ritual the Lawgiver demands, without much stress, and that which if one performs, he will be rewarded; and if he chooses not to perform, he will not be punished. According to this Juristic School, the words Supererogatory [Sunnah], Preferable [Mandub], Desirable [Mustahab], and Voluntary [Tatawu`] are synonymous.
Some supererogatory acts of Hajj:
1. Washing the whole body upon entering into the state of Ihram
2. Performing Talbiah
3. Performing the arrival circumambulation for a Mufrid or Qarin pilgrim
4. Spending the night of `Arafah in Muzdalifah
5. Performing Ramal and Idtibah` during the arrival circumambulation
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TAMATTU`
It is the act of performing `Umrah in the Hajj season then performing the Hajj itself in the same year. In this type of Hajj, a pilgrim intends to perform Tamattu` before setting forth on journey. He intends `Umrah and enters into the state of Ihram while uttering, "O Allah! I answer Your call to perform `Umrah. O Allah! I intend to perform `Umrah, so make it easy for me, and accept it from me. I intend to perform `Umrah and I put on the garb of Ihram only for You, O Allah (the Almighty)." He then starts to pronounce the Talbiah. Such a pilgrim, upon reaching Mecca and visiting the Sacred House, circumambulates the Ka`bah seven times, walks between Safa and Marwah seven times, then removes his Hajj garb and gets his hair cut or shaved.
He may do everything that is permissible but was prohibited for him in the state of Ihram till the 8th of Dhul-Hijjah (the day of Tarwiah), as he states his intention and puts on the Hajj garb from his residence, while uttering "O Allah! I answer Your call to perform Hajj. O Allah! I intend to perform Hajj, so make it easy for me, and accept it from me. I intend to perform Hajj and I put on the garb of Ihram only for You, O Allah (the Almighty)." Then he starts to pronounce the Talbiah that goes: "O Allah! Here I am at Your service. I respond to Your call, O Allah! Here I am at Your service. I respond to Your call. Here I am at Your service. I respond to Your call, and I am obedient to Your orders, You have no partner. Here I am at Your service. I respond to Your call. All praises and grace are due to You and all sovereignty is (too) for You and You have no partner with You. O Allah! I forbid myself, my hair, skin and body from wearing perfume on and from touching women. This is something that You prevent the one who is in a state of Ihram from doing it, and I do this only for Your sake, O Allah! Lord of the worlds."
Upon this, he must make an Offering, because he has performed `Umrah during the season of Hajj, as stated in the Holy Qur'an: "If any one wishes to continue the `Umrah on to the Hajj, he must make an Offering such as he can afford." For the pilgrim performing Tamattu` Hajj, the Circumambulation [Tawaf] of `Umrah is performed instead of the Arrival [Qudum] Circumambulation. Then, after the first act of removing the garb of Ihram, he performs the Ifadah Circumambulation and walks between Safa and Marwah for Hajj.
QIRAN
It is to combine both Hajj and `Umrah in only one Ihram. In this type of Hajj, the pilgrim intends to perform both of them with declaring his intention only once, saying, "O Allah! I answer Your call to perform Hajj and `Umrah." Then, he starts to pronounce the Talbiah, and remain in the state of Ihram till the morning of the `Id Al-Adha [Greater Bairam]. Then, he sets forth to throw pebbles at the greater Jamrah of Al-`Aqabah located near Mecca, gets his hair shaved or cut, and slaughters his Offering. Upon completing, he can do the first act of removing his Ihram, and enjoy everything except touching women. Also, he can perform the Ifadah Circumambulation [Tawaf] while wearing his usual clothes. As for the one who performs the Qiran, the Sa`i which he performed after the Circumambulation upon entering the Sacred House, will not have to be performed after the Ifadah Circumambulation. That is because that Sa`i was performed for both Hajj and `Umrah.
Finally, he must make an Offering because he has joined the rituals of Hajj and `Umrah together.
IFRAD
It is the intention to perform Hajj only. In this type of Hajj, a pilgrim declares that intention while still at his own home and wears the garb of Ihram for the Hajj only. Upon reaching the Sacred House, he starts to circumambulate the Ka`bah and to walk between Safa and Marwah for Hajj only. He must keep wearing the garb of Ihram till the morning of `Id Al-Adha [Greater Bairam]. Then, he sets forth to throw the pebbles at the greater Jamrah of Al-`Aqabah near Mecca, then gets his hair shaved or cut, and slaughters his sacrificial animal. Then, he can remove his Ihram, and no Offering has he to make
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Hajj by Proxy
Whoever is able to perform Hajj and then something detains him from performing it, whether illness or old age, should charge someone to perform Hajj on his behalf. Al-Fadl bin `Abbas reported that a woman from Khath`am said to the Prophet (peace be upon him), "O Messenger of Allah! The rite of Hajj which Allah ordained upon His servants has become obligatory upon my father, but he is too old to ride a camel. May I perform Hajj on his behalf?" He answered, "Yes." This view was held by Al-Shafi`i, Ahmad and Abu Hanifah, whereas Malik maintained that such a man is not obliged to charge anyone to perform Hajj on his behalf.
If a person is ill and charges someone else to perform Hajj on his behalf, he is not relieved of his obligation, rather he is required to perform it after recovery. However, Ahmad held that he is not required to perform it himself, even after recovery.
As for the one who has performed Hajj in fulfillment of a vow and has not yet performed Hajj as an Islamic obligation, his Hajj is considered as a fulfillment of the command and should fulfill his vow by another Hajj.
If a person died without performing Hajj as an Islamic obligation or as a vow, it is then obligatory upon his successor to charge someone to perform Hajj on his behalf and to finance his journey from the deceased person's money. This is the view held by the Shafi`is and the Hanbalis, whereas the Hanafis and the Malikis maintained that it is not obligatory upon the successor to perform Hajj on behalf of the deceased person unless he willed it, and the costs of the journey should be taken from one-third of the estate.
Before performing Hajj on behalf of someone else, a person must have performed Hajj for himself whether having the ability or not. This is based on Ibn `Abbas's hadith: Allah's Messenger (peace be upon him) heard a man saying, "O Allah! Here I am in response to Your call on behalf of Shabrumah." The Prophet (peace be upon him) asked him, "Have you performed your own Hajj? " He replied, "No", whereupon the Prophet (peace be upon him ) said to him, "You must perform Hajj for yourself first, then for Shabrumah."
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Women's Hajj
A female pilgrim should be accompanied by her husband or a person unmarriageable to her, for Ibn `Abbas (may Allah be pleased with the son and his father) said: I heard Allah's Messenger (peace be upon him) saying, "A female pilgrim should not travel except in the company of her husband or a person unmarriageable to her." A man stood and said, "O Messenger of Allah! My wife is going to perform Hajj while I have listed myself among those who will participate in a battle." He replied, "Go and perform Hajj with your wife."
The Hanafis and Hanbalis have held that a female pilgrim should be accompanied by her husband or a person unmarriageable to her. The Shafi`is have held that she may be accompanied by her husband, a person unmarriageable to her or by pious and upright women; and some said that only one pious and upright woman is enough.
The Malikis maintained that she can go in the company of a trustworthy group if she could reach Mecca in no more than full day. If a woman does not fulfill this condition and goes to perform Hajj alone without her husband or a relative unmarriageable to her, her Hajj is valid but she shall bear the sin of not abiding by the commands of Hajj. These conditions are only required in the obligatory Hajj or `Umrah.
Seeking the husband's permission to perform Hajj:
A husband has no right to forbid his wife from performing the obligatory Hajj or a votive Hajj, but he can forbid her from going on a voluntary Hajj. In this case, she is to bear the costs of the necessary companion, but neither her husband nor the relative unmarriageable to her is obliged to travel with her.
As for the women giving birth to a child or having monthly period, they should complete the Hajj rituals except circumambulating the Sacred House. This is based on the hadith of `A'shah (Allah may be pleased with her) said: I came to Mecca while having my monthly period and performed neither circumambulation around the Sacred House nor Sa`i between Safa and Marwah. I narrated this to the Prophet (peace be upon him) who said: "Act as a pilgrim should act but avoid circumambulation until you get pure."
In case she gets impure due to menstruation or childbirth before performing the Arrival Circumambulation, she is not obliged to perform it and nothing is required from her.
In case she gets impure due to menstruation or childbirth before performing the Ifadah Circumambulation, she should maintain her state of Ihram until she gets pure and then circumambulate.
Malikis, Shafi`is and Hanbalis held that her Circumambulation would not be accepted so long as she is in the state of menstruation. Hanafis maintained that her Circumambulation is valid, yet undesirable and sinful.
In case she gets impure due to menstruation or childbirth after performing the Ifadah Circumambulation, she is not obliged to perform the Farewell Circumambulation.
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Children's Hajj
Hajj is not obligatory on children. However, if they perform Hajj, it will be valid but does not exempt them from performing the obligatory Hajj.
Once, a woman brought a boy to Allah's Messenger (peace be upon him) and asked, "Would the Hajj of this boy be valid?" He said, "Yes, and you will have a reward for doing so." Jabir (may Allah be pleased with him) said, "When we performed Hajj with Allah's Messenger (peace be upon him), we had our women and children with us. We pronounced Talbiah and threw pebbles on behalf of our children."
If children perform Hajj, it will be obligatory for them to perform Hajj again when they attain puberty. Likewise, if a slave performs Hajj and then gains his freedom, he will have to perform Hajj again if he is able to finance the journey.
Ibn `Abbas (may Allah be pleased with the son and his father) reported that the Prophet (peace be upon him) said, "If a boy performs Hajj and then attains puberty, he should perform Hajj again. And if a slave performs Hajj and then gains his freedom, he should perform Hajj again."
If the child reaches the age of discretion, he can enter the state of Ihram and perform the rituals of Hajj alone. Otherwise, his guardian can perform the rites on his behalf, pronounce Talbiah, circumambulate with him, run between Safa and Marwah, stand at `Arafah, and throw the pebbles on his behalf.
If he attains puberty before standing at `Arafah or during it, he will not have to perform Hajj again
Malik maintained that this Hajj will not suffice the child, while the Hanafis held that it does suffice him if he renews his Ihram after attaining puberty.
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Medina
1. The Prophet (peace be upon him) stayed in Medina for ten years, offering sacrifice every year, but did not perform Hajj. In Dhul-Qa`dah, 10 A.H., he determined to set off for Hajj, and made a public announcement that he was about to perform Hajj. Thus, when the people living around Medina knew about that, everyone who could afford to come whether riding or walking did come. Therefore, a large number of people came to Medina. On his way to Mecca, the Prophet was accompanied by innumerable people surrounding him on every side, in front and behind him, and both on his right and left sides. All of them were eager to imitate Allah's Messenger and follow his example.
2. When the Prophet (peace be upon him) determined to set out, he appointed Abu Dujanah Sammak bin Kharshah Al-Sa`idi as the ruler of Medina. It is said that the appointed ruler was Sabba` bin `Arfatah. Allah, Exalted and Almighty, knows best.
3. Having performed the Noon Prayer, the Prophet (peace be upon him) delivered a sermon in which he taught people the rituals they were to perform.
4. Then he called for his she-camel and marked it on the right side of its hump, removed the blood from it and tied two sandals around its neck; and the rest of the she-camels was then marked and tied around their necks by other people. He put his she-camel in the charge of Najiah bin Jundub Al-Aslami.
5. The Prophet (peace be upon him) bathed, applied perfume, put on a gown and wrapper and said, "O Allah, let my Hajj be accepted, free of hypocrisy and showing off."
6. The Prophet (peace be upon him) left Medina on Saturday, the 25th of Dhul-Qa`dah on Al- Shajarah [The Tree] route, which he used to take. He prayed in the on Al- Shajarah [The Tree] route, which he used to take. He prayed in the mosque therein __________________________________________________________________
Redemption
Committing harm, wearing prohibited clothes, or applying perfume:
One is to choose from three things, as follows:
* To fast three days.
* To feed six indigent persons, giving six Sa`s (an amount of grains) to each one.
* To slaughter a ewe, since Allah the Almighty says, "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."
Killing a Matched Wild Game:
A killer of a matched wild game is offered a choice either to offer its like in a domesticated animal, or evaluate its like in dirhams for providing food for indigent persons giving a Mud to each one or to fast a day for each Mudd as an expiation for killing the game.
Killing a Matchless Wild Game:
A killer of a matchless wild game is offered a choice either to feed indigent persons or to fast.
Having flirtatious touches with one's wife without having intercourse:
In this case , the redemption is exactly as the one for committing harm.
Having intercourse:
* Before the first removal of Ihram:
The redemption is to slaughter a she-cammel or cow. In case he can not afford it, he is to fast three days during the time of Hajj and seven on his return.
* After the first removal of Ihram:
The redemption is exactly as that for committing harm.
The Offering
It is the animal slaughtered and dedicated to the Sacred House as a devotional act.
Voluntary Offering
Definition:
It is an animal, free of defects, offered at the Sacred House as a devotion to the Almighty Allah.
Evidence:
The Prophet (peace be upon him) offered one hundred she-camels during his Hajj.On another occasion, he offered sheep.
Rule:
Voluntary Offering is preferable for the one who performs Ifrad Hajj and the performer of `Umrah. It is also preferable for them to eat from the offering. This is based on the hadith: The Prophet (peace be upon him) ordered that a piece from each slaughered camel be cooked and he ate from it and drank of its broth. It is permitted for one not on Hajj to send an offering to Mecca in order to be slaughtered as an act of devotion to the Almighty Allah.
Place of Sacrifice:
The Sanctuary.
Kinds:
A five-year-old she-camel, a two-year-old cow or a six-month-old sheep.
Tamattu` Offering
Definition:
It is an animal, free of defects, offered at the Sacred House as a devotion to the Almighty Allah.
Evidence:
The Almighty Allah says, "If anyone wishes to continue the `Umrah on to the Hajj, he must make an offering, such as he can afford." If one couldn't afford to make an offering, he should fast three days during Hajj and seven days on his return, in accordance with the Almighty Allah's order, "But if he can not afford it, he should fast three days during the Hajj and seven days on his return."
Place of Sacrifice:
There is no place other than the Sanctuary. The offering is to be distributed among the poor and penniless therein. Also, it is permissible to distribute the offering among the poor Muslims in general.
Ihsar [Prevention] Offering
Definition:
It is an animal, free of defects, offered at the Sacred House as a devotion to the Almighty Allah.
Evidence:
Its legal evidence is the Qura'nic verse, "But if ye are prevented (from completing it), send an offering for sacrifice, such as ye may find."
Rule:
It is obligatory for the one who has been prevented from completing his Hajj and was forced to remove his Ihram before fulfilling his rituals.
Place of Sacrifice:
Sacrifice should be offered in the place where one has been prevented from going to the Sacred Mosque.
Kinds:
One -seventh of a she-camel or cow, or a full sheep.
The Sacrificial Animal
Definition:
It is the animal, whether a camel, cow, or sheep, being slaughtered as a devotional act.
Slaughtering Time:
It begins immediately after performing the Feast Prayer on the Day of Sacrifice the 10th of Dhul-Hijjah.
Rule:
It is a stressed Sunnah, since Allah's Messenger (peace be upon him) said, "No devotional act performed on the Day of Sacrifice is dearer to Allah than letting (the animals') blood flow. On the Day of Judgment, their horns, hoofs and hair certainly will be brought (as witnesses). Allah accepts the blood even before it drops on the ground. Thus, purify yourselves thereof."
It was ordained by Islam in the second year of Hijrah. "Allah's Messenger (peace be upon him) sacrificed with his own hands two horned rams which were white with black markings reciting the name of Allah and glorifying Him (saying Allah-u-akbar). He placed his foot on their sides (while sacrificing)."
Kinds:
A five-year-old camel, a two-year-old cow, or a six-month-old sheep. Seven people may share sacrificing a camel or a cow.
Distribution:
It is permissible for the one who offers sacrifice to eat one-third, give the second third as a present, and the rest as charity. It will do no harm if he eats more, but in case he eats it all, he will be required to offer the minimum part of it that will serve for charity.
Slaughter:
The prophet (peace be upon him) would glorify Allah the Almighty, saying "Allah-u- akbar" [Allah is the Greatest] after pronouncing Tasmiah (saying, 'In the name Of Allah'), and offer peace and prayer for the Prophet; then say, "O, Allah! This is from You and for You, I beg You to accept this from me."
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Qur'an Stories > The Sacrificed
When Abraham (peace be upon him) left his people's land, he asked his Lord to bless him with a pious son. Therefore, Allah gave him glad tidings that he would be the father of a gentle son, Ishmael (peace be upon him). Ishmael was born when Abraham, the Close One to Allah, was eighty-six years old. When Ishmael was old enough to walk, Abraham saw in a dream that he sacrificed his son. As prophets' dreams are revelations, Abraham's dream was a great trial with which Allah afflicted him. The Qur'an says, "He [Abraham] said; 'O my dear son, I have seen in a dream that I must sacrifice you, so look, what do you think?'" In reply, Ishmael said, "O my father! Do what you have been commanded. Allah willing, you shall find me of the steadfast." Then, they were commanded to submit themselves to Allah's Will. The Qur'an says, "When they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice)." As Abraham and Ishmael submitted to Allah's Will and began to carry out His commandment, Allah sent angels with glad tidings. The Qur'an says, "We called out to him, `O Abraham! Thou hast already fulfilled the vision!' Thus indeed We reward those who do right. This was obviously a trial. And We ransomed him with a momentous sacrifice. And We left (blessing) for him among generations (to come) in Later times. Peace and salutation to Abraham! Thus indeed do We reward those who do right. For he was one of Our believing servants."
When Abraham and his son Ishmael passed the trial successfully, Allah redeemed Ishmael's life with a white ram that had sound eyes and horns which Abraham found tied to a tree near Thabir Mount. So he sacrificed it at Mina.
Afterwards, this act has been perpetuated by the rituals of Hajj, especially the rite of sacrifice.
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this is a link to show you the hajj step by step
http://hajj.al-islam.com/eng/data/steps/text.asp?a=2
Subject: HAJJ PART 1 
Fri Nov 20, 2009 3:56 pm
