The Fifth Pillar of Islam: The Pilgrimage (Hajj) - The Religion of Islam The Five Pillars of Islam and Other Acts of Worship The Fifth Pillar of Islam: The Pilgrimage (Hajj) The Fifth Pillar of Islam: The Pilgrimage (Hajj) Rating: Font size: Description: The merits and various rites performed in Hajj, the fifth of the five obligatory fundamental Muslim practices. Category: Published on 13 Feb 2006 Last modified on 04 Jan 2015 Printed: 2943 Viewed: 238039 (daily average: 60) Rating: 4 out of 5 Rated by: 103 Best Rate it The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. �Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this.

�Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudi Arabia, the �House of God,� whose sanctity rests in that the Prophet Abraham built it for the worship of God. �God rewarded him by attributing the House to himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salah). �The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, peace be upon them. Pilgrimage is viewed as a particularly meritorious activity. �Pilgrimage serves as a penance - the ultimate forgiveness for sins, devotion, and intense spirituality. �The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. � The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day.

�Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin. �The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage: "Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way. �You could be a king or a peasant and no one would know. �Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on. �Once thus dressed, we all had begun intermittently calling out "Labbayka! (Allahumma) Labbayka!" (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair - all together, brothers! �All honoring the same God, all in turn giving equal honor to each other . . . That is when I first began to reappraise the �white man�.

It was when I first began to perceive that �white man�, as commonly used, means complexion only secondarily; primarily it described attitudes and actions. �In America, �white man� meant specific attitudes and actions toward the black man, and toward all other non-white men. �But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been. �That morning was the start of a radical alteration in my whole outlook about �white� men. There were tens of thousands of pilgrims, from all over the world. �They were of all colors, from blue-eyed blonds to black-skinned Africans. �But we were all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white... �America needs to understand Islam, because this is the one religion that erases from its society the race problem. �Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the �white� attitude was removed from their minds by the religion of Islam.

�I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color." Thus the pilgrimage unites the Muslims of the world into one international fraternity. �More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship. �In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title �hajji� ; this, however, is a cultural, rather than religious custom. �Finally, the Hajj is a manifestation of the belief in the unity of God - all the pilgrims worship and obey the commands of the One God. At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain �normal� actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body.

�All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and Najd. �The simple garb signifies the equality of all humanity in God�s sight, and the removal of all worldly affections. �After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj. �On the 7th of Dhul-Hijjah the pilgrim is reminded of his duties, and the rituals commence on the 8th of the month. The pilgrim visits the holy places outside Mecca - Arafah, Muzdalifah, and Minaa - prays, sacrifices an animal in commemoration of Abraham�s sacrifice, throws pebbles at specific pillars at Minaa, and shortens or shaves his head. The rituals also involve walking seven times around the sacred sanctuary, or Kaaba, in Mecca, and ambulating, walking and running, seven times between the two small hills of Mt. Safaa and Mt.

Marwah. �Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article. Apart from Hajj, the "minor pilgrimage" or umrah is undertaken by Muslims during the rest of the year. �Performing the umrah does not fulfill the obligation of Hajj. �It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj. �As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. �They enter Mecca and circle the sacred shrine of the Kaaba seven times. �He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. �The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah.

Hajj: The Fifth Pillar of Islam - Islam21c Home / Seasonal Reminders / Hajj / Hajj: The Fifth Pillar of Islam Hajj: The Fifth Pillar of Islam Posted by: Shaikh (Dr) Haitham Al-Haddad in Hajj , Latest Islamic , Seasonal Reminders , Spirituality 20/09/2015 13 Comments The deen of Islam is great which is apparent as it comes from the One who is Great; and it is from His attribute of Greatness that He is Kind and Merciful. Allah the Most High has made it easy for us to obey Him and has made it easily accessible to us and facilitated our performance of it. He has legislated actions of worship in a way that would inspire within us a desire to perform them while hastening to do so. Believing in Allah is the first pillar of Islam and epitomises all of the pillars as any action without belief is not accepted by Allah. Belief illuminates the heart and guides the soul to what is righteous. Additionally, it inculcates contentment within a person, it being the basis of worship and the purpose for which one was created.

The second pillar is salah (prayer) which is an act of worship comprising of specific movements, which include standing, bowing and prostrating to the Lord of the Heavens and the Earth. The prostration is conducted by placing one’s forehead on the ground, in a state of abject submission and utter humility from which arises a sense of contentment. Meanwhile, the tongue recites holy words: words that the Lord spoke; the articulation of tasbeeh and tahleel, while also supplicating. This prayer leads to accomplishing an act of worship that is realised in the heart, soul, and the spirit of man. It connects the created to the Creator, and it is cause for guidance to descend from the heavens. The third pillar is the zakah, a wealth that a rich person presents from his available property that it may be distributed amongst the poor and those who fall under the category of the zakah’s recipients. The believer forces himself/herself to give and spend in ways that are pleasing to Allah and thereby secure themselves from the ensnarement of this worldly life and devotion towards it. Instead, he enables his soul to search for the needy and develops within it the desire to help others.

In doing this, the soul is purified of its spiritual illnesses and is thereby facilitated in connecting with its Lord. The fourth pillar is the sawm (fasting) which is an act of worship entirely different from salah. It requires the believer to refrain from consuming food and drink, as well as from satisfying sexual desires, from sunrise to sunset, for approximately thirty days. Although the body fasts, so too does the heart. The body is weakened to the extent that it may experience debility and need, and hence causes the believer to turn to Al-Qayyūm (One who is Self-Sustaining). The believer turns to the Most High in a monotheistic nature actualising His Oneness in the heart thereby. Whoever’s soul is not completely rectified by salah, then it can also be treated by fasting. Thereafter the zakah is ordained, which secures one from spiritual diseases. Then follows the Hajj, and through it, the believer realises complete humility and subservience. They relinquish worldly matters while contextualising the Day of Judgement, and realise that all people are the same.

The believer analyses the history of Tawid, retracing the steps of Ibrahim and his son, Isma’il who built the House around which Muslims make Tawaf (circumambulate). We find in the Book of Allah “And when Ibrahim built the foundations of the House with Isma’il: ‘Our Lord accept this from us! You are the All-Hearing, the All-Seeing.'”1 Hajj is a pillar that differs from those previously mentioned. It is an act, the performance of which is dependent on one’s location; whereby one undertakes a journey that could well be lengthy and arduous to Makkah. Journeys are normally undertaken for some business venture or for the purpose of leisure, but in all cases, it contains some kind of benefit, one also acquires many new experiences from visiting another country and seeing new cultures. In the case of the Hajj, our journey is one of worship, so the pilgrim acquires these benefits in addition to others. “Announce Hajj to mankind.

They will come to you on foot and on every sort of lean animal, coming by every distant road so that they can be present at what will profit them…”2 As for leaving your house and making your way to the Sanctified House, then for every step you take, Allah will record one good deed for you and efface one sin. During the pilgrim’s journey, spiritual preparation begins in earnest for this unique experience to the holy lands. The pilgrim enters a spiritual state individually, communally, and physically by entering into Ihram, a situation entirely different from the one he/she was in previously. The pilgrim discards the vast majority of worldly connections and dons two simple white sheets which are sufficient to cover his `awrah. In this way, the pilgrim has no way of boasting about his clothes, no means of competing with others in aesthetics. He/she cannot have marital relations, and he/she is not even allowed to contract a marriage. During these days, the body has no time to give in to its base temptations; ahead of it are demanding and eventful times. In order to perfect this spiritual preparation, one is prevented from other actions as well: applying perfume, clipping nails, and cutting hair.

The pilgrim uncovers his head that he may sense submission and humility. The pilgrim proceeds to his destination in this state, articulating the talbiyyah in a loud voice. Not a single stone or tree hears him except that it also recites the talbiyyah along with him. The tongue articulates these words, but the very being trembles at it; the pilgrim is in a state wherein his sincerity is entirely for Allah, not worshipping anything besides Him – his heart, his spirit, his life and death is all for Allah. The pilgrim reaches his destination to find that throngs of people, so great in number as to be innumerable, have undertaken the same journey, borne the same difficulties, and come with the same purpose; all of them answering the call of our father, Ibrahim. He/she begins by performing `Umrah (the Lesser Hajj), tawaf of the House, sa`ii (walking) between Safa and Marwah, followed by shortening or shaving the hair. All of this is done in the state of ihram after which the pilgrim can leave this state and wear their normal clothes.

On the 8th of Dhul-Hijjah, the pilgrim enters or returns to the state of ihram so that he can commence and complete the rites of Hajj. The first of the major rites is to be present at the plain of ‘Arafah on the 9th of Dhul-Hijjah. This is the greatest pillar of the Hajj as the messenger (peace be upon him) said “The Hajj is ‘Arafah”. It is an awe-inspiring event where hundreds of thousands of people from every corner of the globe; from different cultures, different civilisations, different races gather together in one specific part of the earth. If they are not present at this gathering, their Hajj is invalid. More than two million people gather together in this place, wearing the same clothes with their heads bare; united in making the tahleel which is the best of supplications.

The Messenger of Allah said, “The best supplication is the supplication made on the Day of `Arafah and the best that I and the Prophets before me, have said is: La ilaha illAllah wahdahu la sharika lahu.” They supplicate to their Lord seeking forgiveness and success in this life and the next. With regards to the standing at ‘Arafah, Allah descends to the lowest heaven and boasts to the angels about the pilgrims, saying, “My servants have come to Me, dishevelled and dusty, from every distant road, hoping for My mercy and fearing My punishment, yet they have not seen Me! How would it be if they actually saw Me?” {quotes}It is an awe-inspiring standing which rightly gives us a sense of pride and reverence of this great religion which has gathered mankind together in this way; a religion which has these distinguishing features.{/quotes} With the last minutes of daylight, the Muslim exerts himself in supplication until the sun sets. At dusk, the multitudes of people start moving – walking and riding – raising their voices with the talbiyyah, all of them moving as one to Muzdalifah to spend the night there.

There they also pray the Fajr of the Day of ‘Eid al-Adh’ha. After Fajr, they once again move on, this time to Mina. Upon arriving there, they stone the Jamraat, remembering thereby the action of Ibrahim before them who stoned the Shaytaan when the devil ordered him to disobey his Lord. The pilgrims then slaughter the sacrificial animal as an act of worship to draw them closer to Allah, the Mighty and Magnificent. “The best Hajj is one in which one raises his voice with the talbiyyah and spills the blood of the sacrificial animal.” Allah states “Their flesh and blood does not reach Allah but your taqwa reaches Him. In this way He has subjected them to you so that you may proclaim Allah’s Greatness for the way He has guided you.

Give good news to the good-doers.”3 Then the pilgrim shaves his head or trims her hair “and regarding shaving your hair, for every hair that falls off your head, you will have a good deed.” At this juncture, the pilgrim partially leaves the state of ihram on the Day of ‘Eid, so he can resume wearing his normal clothes and perfume himself. The pilgrim now makes his way to the Ka`bah and makes tawaf. This is a pillar of the Hajj which if omitted, the Hajj becomes invalid. The Prophet said “When you make the tawaf of the House, you emerge from your sins in a state like the day your mother gave birth to you.” Everybody performs the tawaf, moving in one circular motion around one pivotal point, synonymous with the regulation and orderliness of the universe. The celestial zones rotate, as does the electron in an atom. We are a part of this creation, we travel with it and it travels with us; our Lord and object of worship is One. After this tawaf the pilgrim completely leaves the state of ihram and all its restrictions are lifted. The pilgrim returns to Mina and spends the night there.

The next morning is the first of the Days of Tashriq, and these are the days of eating and drinking as the prophet informed us. During these days, the pilgrim stones all three Jamaraat after midday, “As for the stoning, it is stored for you (i.e., its reward)”. The stoning is repeated on the second day, on which the pilgrim can end his Hajj if he wishes; if not, he/she can add a third day of stoning. “Remember Allah on the designated days. Those who hurry in two days have done no wrong, and those who stay another day have done no wrong: those of them who have taqwa.”4 Thereafter the pilgrim can end his Hajj by performing the Farewell tawaf and then prepare for the return journey home. Everything in this world must come to an end, even this action of worship. This act of worship which is from the most delectable and fulfilling of actions comes to an end. Does its toil and hardship cease? Its sweetness never ceases. However, deep impressions and moving experiences linger on in the heart.

The connection with Allah remains, the sense of His Greatness, love of Him, desire for what lies with Him, the love of meeting Him, and the relinquishing of everything besides Him remains. He is the Lord, He is One, He is the Strong, and He is the Subduer. I bear witness that none has the right to be worshipped save Allah alone with no partner, and I bear witness that Muhammad is His servant and Messenger. Notes: This article has been reposted. Experience the Interactive Hajj Quiz here Next: Ring Theory: the Quran’s Structural Coherence About Shaikh (Dr) Haitham Al-Haddad Dr. Haitham al-Haddad is a jurist and serves as a judge for the Islamic Sharia Council (UK & Eire). He has studied the Islamic sciences for over 20 years under the tutelage of renowned scholars such as the late Grand Mufti of Saudi Arabia as well as the retired Head of the Kingdom's Higher Judiciary Council. He specialises in many of the Islamic sciences and submitted his doctoral thesis on Islamic jurisprudence concerning Muslim minorities.

Shaikh Haitham is highly respected having specialised knowledge in the field of fiqh, usul al-fiqh, maqasid al-shari'ah, ulum al-Qur’an, tafsir, aqidah, and fiqh al-hadith. He provides complex theories which address the role of Islamic jurisprudence within a western environment whilst also critically re-analysing the approach of Islamic jurists in forming legal rulings (ifta’) within a western socio-political context. He has many well known students most of whom are active in dawah and teaching in the West. The shaikh is an Islamic jurist (faqih) and as such is qualified to deliver verdicts as a judge under Islamic law, a role he undertakes at the Islamic Sharia Council as Islamic judge and treasurer. Dr Haitham al-Haddad also sits on various the boards of advisors for Islamic organisations, mainly in the United Kingdom but also around the world. The Five Pillars of Islam The Five Pillars of Islam The Five Pillars of Islam represent the duties of a Muslim. Like the Ten Commandments, they provide a spiritual foundation and function. These duties will be explained in detail in the following pages.

Shahada Declaration of faith in Allah Prayer towards Mecca five times daily Almsgiving or welfare contribution Pilgrimage to Mecca The First Pillar: Shahada The first Pillar of Islam is called shahada. It is a brief prayer proclaiming the oneness of God and faith in Islam. Children memorize the shahada, an action which introduces them into the Islamic community. The shahada simply states: "There is no God but Allah, and Muhammad is the messenger of Allah." Here is the shahada written in Arabic. (Like Hebrew, Arabic is written from right to left.) Arabic was Muhammad's native tongue, the language in which he claimed to have received the Koran. Many devout Muslims from outside Arabic-speaking countries will learn the language in order to read the Koran in its original form. In fact, some Muslims consider any translation of the scripture totally unacceptable. Here is a map of Arabic-speaking countries. The Second Pillar: Salat The second pillar is called salat. It requires Muslims to pray five times a day toward Mecca. They must pray at sunset, in the evening, at dawn, at noon, and in the afternoon.

In Muslim countries, the call to prayer is announced from a minaret atop a mosque. A mosque is where Muslims gather to pray, although it is acceptable to pray alone. In many Islamic countries, women pray at home. If they pray with the men, they do so from behind them or in a separate group. The leader of a mosque is called an imam, which means "one who walks before." The imam leads the prayer and gives sermons. However, unlike a priest or rabbi, the imam does not hold special authority. Instead, he is chosen by virtue of his dedication and sincerity. (As you will see, the title of imam holds a very different meaning for the Shiah sect of Muslims.) Each prayer involves different bowing positions, or rakahs. In the morning prayer, for example, after laying out his prayer mat, the devotee raises his hands, touches his earlobes, and proclaims, "Allahu akbar!" meaning "God is great!" Next, he rests his hands at his waist and recites the first verse of the Koran. The prayer continues when the worshipper bows, prostrates himself, and sits back, each time declaring faith in Muhammad and Allah.

If the person is in a mosque, he will turn to either side and wish another person peace and blessings. The Bowing Positions of Salat The Third Pillar: Zakat Almsgiving, or zakat, is the third basic requirement. Muslims are expected to give to the poor and sick. Although the zakat is not regulated by the government, sincere Muslims regard it as an important religious duty. In fact, the Koran addresses almsgiving as an essential quality of an honest Muslim, a gateway into heaven. The Fourth Pillar: Sawm Sawm is perhaps the most demanding of the Five Pillars. It requires that Muslims fast during the month of Ramadan. Ramadan is the ninth month of the Islamic calendar. During this period, food and drink are not allowed between dawn and sunset. After sunset, only light snacks are allowed. The fast represents a special time of purification and religious devotion. Stronger ties are made with family and community. Alcohol and tobacco are prohibited the entire month. Both the elderly and children are exempt from the fast. The Festival of Eid-AI-Fitr When the month of Ramadan ends, the festival Eid-al-fitr is celebrated.

The rejoicing begins on the first day of the tenth month of the Islamic calendar. Although the month of Ramadan is spent fasting, families begin preparing for the celebration far in advance, sending cards to relatives and preparing gifts. When the day finally arrives, Muslims attend special morning prayers in the local courtyard or park. In western countries, the faithful usually take the day off from work or school. In Muslim countries, Eid-al-fitr is considered a three-day national holiday! Throughout the celebration, presents are shared and families gather to rejoice. It is also a time to share food and money with those less fortunate. The Fifth Pillar: Hajj Exhort all men to make the pilgrimage. They will come to you on foot and on the backs of swift camels from every distant quarter . . . Then let the pilgrims spruce themselves, make their vows, and circle the Ancient House. Such is Allah's commandment. ï¿½(Koran, Surah 22, The Pilgrimage) Hajj is the pilgrimage to Mecca which every Muslim is expected to make at least once. A pilgrimage is a journey to a sacred place or shrine. Unlike the other four Pillars, the Hajj can be skipped if it involves great hardships.

Over two million Muslims journey to Mecca each year, and each worshipper must follow certain guidelines. First, the men are expected to shave their heads and wear a piece of white garment around the waist and over the shoulder. Women wear the clothing of their native countries, though they must keep their heads covered at all times. First, the pilgrims walk counter-clockwise seven times around the Ka'bah, either kissing or touching the stone. Next, they run seven times between the hills of As-Safa and Al-Marwah. This action is symbolic of Hagar's search for water and the miracle of the well, Zamzam. After spending the night at the village of Mina, pilgrims take the next step, the wakuf, together. They meet at the plain of Arafat, about six miles from Mecca. From noon to sunset, they pray quietly. Next, they climb a small mountain called the Mount of Mercy, and they ask God's forgiveness for their sins. They spend the night at Muzdalifah. Afterwards, they return to the village of Mina where the ritual of "stoning the devil" takes place. Followers gather pebbles which they throw at three pillars.

This is symbolic of Abraham throwing stones at the Devil who had disturbed his prayers. On the tenth day, animal sacrificesï¿½sheep or goatï¿½ are carried out. Finally, the pilgrimage again goes seven times around the Ka'bah. Muslims conduct a four-day celebration upon returning home from Mecca. The Eid al-Adha, or Festival of Sacrifice, marks the end of the pilgrimage and acknowledges the great accomplishment. Now the male pilgrim has the right to call himself a hajji while the woman is called a hajjah. The Rout of the Hajj The Fifth Pillar of Islam: The Pilgrimage (Hajj) The Fifth Pillar of Islam: The Pilgrimage (Hajj) The Fifth Pillar of Islam: The Pilgrimage (Hajj) The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this.

Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudia, the ‘House of God,’ whose sanctity rests in that the Prophet Abraham built it for the worship of God. God rewarded him by attributing the House to himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salah). The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, may God praise them. Pilgrimage is viewed as a particularly meritorious activity. Pilgrimage serves as a penance - the ultimate forgiveness for sins, devotion, and intense spirituality. The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day. Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin.

The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage: ‘Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way. You could be a king or a peasant and no one would know. Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on. Once thus dressed, we all had begun intermittently calling out “Labbayka! (Allahumma) Labbayka!” (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair - all together, brothers! All honoring the same God, all in turn giving equal honor to each other . . . That is when I first began to reappraise the ‘white man’. It was when I first began to perceive that ‘white man’, as commonly used, means complexion only secondarily; primarily it described attitudes and actions. In America, ‘white man’ meant specific attitudes and actions toward the black man, and toward all other non-white men.

But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been. That morning was the start of a radical alteration in my whole outlook about ‘white’ men. There were tens of thousands of pilgrims, from all over the world. They were of all colors, from blue-eyed blonds to black-skinned Africans. But we were all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white... America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the ‘white’ attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color.” Thus the pilgrimage unites the Muslims of the world into one international fraternity. More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship.

In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title ‘hajji’ ; this, however, is a cultural, rather than religious custom. Finally, the Hajj is a manifestation of the belief in the unity of God - all the pilgrims worship and obey the commands of the One God. At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain ‘normal’ actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body. All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and al-Najd.

The simple garb signifies the equality of all humanity in God’s sight, and the removal of all worldly affections. After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj. On the 7th of Dhu al-Hijjah the pilgrim is reminded of his duties, and at the commence of the ritual, which takes place between the 8th and the 12th days of the month, the pilgrim visits the holy places outside Mecca - Arafah, Muzdalifah, and Minaa - and sacrifices an animal in commemoration of Abraham’s sacrifice. The pilgrim then shortens or shaves their head, and, after throwing seven stones at specific pillars at Minaa on three or four successive days, and heads for the central mosque where he walks seven times around the sacred sanctuary, or Kaaba, in the Great Mosque, and ambulates, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah. Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article.

Apart from Hajj, the “minor pilgrimage” or umrah is undertaken by Muslims during the rest of the year. Performing the umrah does not fulfill the obligation of Hajj. It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj. As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. They enter Mecca and circle the sacred shrine of the Kaaba seven times. He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah.

The Fifth Pillar of Islam: The Pilgrimage (Hajj)(All parts) - The Religion of Islam Play article audio Salah is the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam.� It is performed five times a day by all Muslims.� Salah is a precise worship, different from praying on the inspiration of the moment.� Muslims pray or, perhaps more correctly, worship five times throughout the day: � Between first light and sunrise. � After the sun has passed the middle of the sky. � Between mid-afternoon and sunset. � Between sunset and the last light of the day. � Between darkness and midnight. Abdullahi Haji-Mohamed kneels during evening prayers while waiting for fares at Cleveland Hopkins International Airport, May 4, 2005. (AP Photo/The Plain Dealer, Gus Chan) Each prayer may take at least 5 minutes, but it may be lengthened as a person wishes.� Muslims can pray in any clean environment, alone or together, in a mosque or at home, at work or on the road, indoors or out.� Under special circumstances, such as illness, journey, or war, certain allowances in the prayers are given to make their offering easy.

Having specific times each day to be close to God helps Muslims remain aware of the importance of their faith, and the role it plays in every part of life.� Muslims start their day by cleaning themselves and then standing before their Lord in prayer.� The prayers consist of recitations from the Quran in Arabic and a sequence of movements: standing, bowing, prostrating, and sitting.� All recitations and movements express submission, humility, and homage to God.� The various postures Muslims assume during their prayers capture the spirit of submission; the words remind them of their commitments to God.� The prayer also reminds one of belief in the Day of Judgment and of the fact that one has to appear before his or her Creator and give an account of their entire life.� This is how a Muslim starts their day.� In the course of the day, Muslims dissociate themselves from their worldly engagements for a few moments and stand before God.� This brings to mind once again the real purpose of life.

These prayers serve as a constant reminder throughout the day to help keep believers mindful of God in the daily stress of work, family, and distractions of life.� Prayer strengthens faith, dependence on God, and puts daily life within the perspective of life to come after death and the last judgment.� As they prepare to pray, Muslims face Mecca, the holy city that houses the Kaaba (the ancient place of worship built by Abraham and his son Ishmael).� At the end of the prayer, the shahada (testimony of faith) is recited, and the greeting of peace, "Peace be upon all of you and the mercy and blessings of God," is repeated twice.

Though individual performance of salah is permissible, collective worship in the mosque has special merit and Muslims are encouraged to perform certain salah with others.� With their faces turned in the direction of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or prayer leader, who directs them as they execute the physical postures coupled with Quran recitations.� In many Muslim countries, the "call to prayer," or �Adhan,� echo out across the rooftops.� Aided by a megaphone the muezzin calls out: Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Ash-hadu an-laa ilaaha il-lal-lah (I witness that none deserves worship except God). Ash-hadu an-laa ilaaha il-lal-lah (I witness that none deserves worship except God). Ash-hadu anna Muhammadar-Rasool-ullah (I witness that Muhammad is the messenger of God). Ash-hadu anna Muhammadar-Rasool-ullah (I witness that Muhammad is the messenger of God).

Hayya �alas-Salah (Come to prayer!) Hayya �alas-Salah (Come to prayer!) Hayya �alal-Falah (Come to prosperity!) Hayya �alal-Falah (Come to prosperity!) Allahu Akbar (God is the greatest), Allahu Akbar (God is the greatest), Play article audio The Hajj (pilgrimage to Mecca) is the fifth of the fundamental Muslim practices and institutions known as the five pillars of Islam. �Pilgrimage is not undertaken in Islam to the shrines of saints, to monasteries for help from holy men, or to sights where miracles are supposed to have occurred, even though we may see many Muslims do this. �Pilgrimage is made to the Kaaba, found in the sacred city of Mecca in Saudi Arabia, the �House of God,� whose sanctity rests in that the Prophet Abraham built it for the worship of God. �God rewarded him by attributing the House to himself, in essence honoring it, and by making it the devotional epicenter which all Muslims face when offering the prayers (salah).

�The rites of pilgrimage are performed today exactly as did by Abraham, and after him by Prophet Muhammad, peace be upon them. Pilgrimage is viewed as a particularly meritorious activity. �Pilgrimage serves as a penance - the ultimate forgiveness for sins, devotion, and intense spirituality. �The pilgrimage to Mecca, the most sacred city in Islam, is required of all physically and financially able Muslims once in their life. � The pilgrimage rite begins a few months after Ramadan, on the 8th day of the last month of the Islamic year of Dhul-Hijjah, and ends on the 13th day. �Mecca is the center towards which the Muslims converge once a year, meet and refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of others, irrespective of their race or ethnic origin. �The racial harmony fostered by Hajj is perhaps best captured by Malcolm X on his historic pilgrimage: "Every one of the thousands at the airport, about to leave for Jeddah, was dressed this way. �You could be a king or a peasant and no one would know.

�Some powerful personages, who were discreetly pointed out to me, had on the same thing I had on. �Once thus dressed, we all had begun intermittently calling out "Labbayka! (Allahumma) Labbayka!" (At your service, O Lord!) Packed in the plane were white, black, brown, red, and yellow people, blue eyes and blond hair, and my kinky red hair - all together, brothers! �All honoring the same God, all in turn giving equal honor to each other . . . That is when I first began to reappraise the �white man�. It was when I first began to perceive that �white man�, as commonly used, means complexion only secondarily; primarily it described attitudes and actions. �In America, �white man� meant specific attitudes and actions toward the black man, and toward all other non-white men. �But in the Muslim world, I had seen that men with white complexions were more genuinely brotherly than anyone else had ever been. �That morning was the start of a radical alteration in my whole outlook about �white� men. There were tens of thousands of pilgrims, from all over the world.

�They were of all colors, from blue-eyed blonds to black-skinned Africans. �But we were all participating in the same ritual displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and the non-white... �America needs to understand Islam, because this is the one religion that erases from its society the race problem. �Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered white - but the �white� attitude was removed from their minds by the religion of Islam. �I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color." Thus the pilgrimage unites the Muslims of the world into one international fraternity. �More than two million persons perform the Hajj each year, and the rite serves as a unifying force in Islam by bringing followers of diverse backgrounds together in worship. �In some Muslim societies, once a believer has made the pilgrimage, he is often labeled with the title �hajji� ; this, however, is a cultural, rather than religious custom.

�Finally, the Hajj is a manifestation of the belief in the unity of God - all the pilgrims worship and obey the commands of the One God. At certain stations on the caravan routes to Mecca, or when the pilgrim passes the point nearest to those stations, the pilgrim enters the state of purity known as ihram. In this state, the certain �normal� actions of the day and night become impermissible for the pilgrims, such as covering the head, clipping the fingernails, and wearing normal clothing in regards to men. Males remove their clothing and don the garments specific to this state of ihram, two white seamless sheets that are wrapped around the body. �All this increases the reverence and sanctity of the pilgrimage, the city of Mecca, and month of Dhul-Hijjah. There are 5 stations, one on the coastal plains northwest of Mecca towards Egypt and one south towards Yemen, while three lie north or eastwards towards Medina, Iraq and Najd. �The simple garb signifies the equality of all humanity in God�s sight, and the removal of all worldly affections.

�After entering the state of ihram, the pilgrim proceeds to Mecca and awaits the start of the Hajj. �On the 7th of Dhul-Hijjah the pilgrim is reminded of his duties, and the rituals commence on the 8th of the month. The pilgrim visits the holy places outside Mecca - Arafah, Muzdalifah, and Minaa - prays, sacrifices an animal in commemoration of Abraham�s sacrifice, throws pebbles at specific pillars at Minaa, and shortens or shaves his head. The rituals also involve walking seven times around the sacred sanctuary, or Kaaba, in Mecca, and ambulating, walking and running, seven times between the two small hills of Mt. Safaa and Mt. Marwah. �Discussing the historical or spiritual significance of each rite is beyond the scope of this introductory article. Apart from Hajj, the "minor pilgrimage" or umrah is undertaken by Muslims during the rest of the year. �Performing the umrah does not fulfill the obligation of Hajj.

�It is similar to the major and obligatory Islamic pilgrimage (hajj), and pilgrims have the choice of performing the umrah separately or in combination with the Hajj. �As in the Hajj, the pilgrim begins the umrah by assuming the state of ihram. �They enter Mecca and circle the sacred shrine of the Kaaba seven times. �He may then touch the Black Stone, if he can, pray behind the Maqam Ibrahim, drink the holy water of the Zamzam spring. �The ambulation between the hills of Safa and Marwah seven times and the shortening or shaving of the head complete the umrah. Parts of This Article BBC - Religions - Islam: Hajj: pilgrimage to Mecca Women must not cover their faces, even if they would do so in their home country. Men may not wear clothes with stitching. Bathing is allowed but scented soaps are frowned upon. Umra The Hajj is a real pilgrimage - a journey, with rites and rituals to be done along the way. You begin at a place just outside Mecca called the Miqat, or entry station to the Hajj.

There you bathe, put on the Ihram (the special white clothes), make the intention for Umra and begin reciting the Talbiya Du'a (prayer). Here I am at Your service, O Allah, here I am at your service! You have no partner. Here I am at your service. All praise and blessings belong to you. All dominion is yours and You have no partner. Talbiya Du'a Then you go to the Masjid al Haram and walk around the Ka'ba seven times repeating du'as and prayers. This is called the Tawaf. Afterwards you should sip some Zam Zam water. Zam Zam water is water from the Zam Zam well, the sacred well which opened in the desert to save Hajira and Is'mail from dying of thirst. Next you go to the walkway between the hills of Safa and Marwa and walk back and forth between them seven times. This completes the Umra portion of the Hajj rituals and some of the Ihram restrictions are relaxed. Hajj Now make your intention for the Hajj and put on the Ihram garments again.

Travel to Mina on the 8th of Dhul Hijjah (a date in the Islamic calendar) and remain there until Fajr (dawn) next morning. Then you travel to the valley of Arafat and stand in the open praising Allah. The heat of Arabia at midday provides a hint as to what the Day of Judgement will be like. At the end of the day, travel to Muzdalifa for the night. Gather together 49 or 70 small stones together to use the next day. One of the pillars of Jamraat © In the morning you return to Mina and throw the stones at pillars called Jamraat. These represent the devil. Then a sacrifice called a Qurbani should be made in which a lamb or sheep is slaughtered and the meat distributed among the poor. After this, men's heads are shaved and women cut a lock of their hair. Then return to Mecca and make a Tawaf (this is the ritual of walking around the Ka'aba seven times). Then it's back to Mina for 3 or 4 days, stoning the pillars each day.

Finally do a farewell Tawaf in Masjid-al Haram on the twelfth day of the month of Dhul Hijjah, ask Allah's forgiveness, make du'a and the Hajj is finished. Many people then go to the Prophet's Mosque in Medina, but this is optional. A man who has completed the Hajj is called a Hajji, a woman who has completed it is called a Hajjah. At the end of the Hajj, Muslims from all over the world celebrate the holiday known as the Eid ul Adha or Festival of the sacrifice. This festival commemorates the obedience of the Prophet Ibrahim when he was ordered to sacrifice his son Is'mail. Ibrahim proved his love and devotion to Allah by showing his willingness to kill his beloved son if Allah wished it. In the end Ibrahim did not have to kill his son as Allah gave him a ram to sacrifice instead. BBC Bitesize - GCSE Religious Studies - Introduction to Hajj - the fifth pillar of Islam 29 March 1996 Classroom Ideas This clip is useful for stimulating a discussion on forms of religious expression in society and how Hajj demonstrates the concept of Ummah (the Muslim community).

They should focus on issues of a) equality, regardless of gender or personal wealth and status b) religious duty, as Hajj is the fifth pillar of Islam c) good actions and why is it important to act on religious belief? d) community - looking at communities the students belong to and to reflect on what communities provide for their members.

Question: What is the ‘Fifth Pillar of Islam’?
Answer: The Hajj