THE UMRA-E-TAMATTU CONSISTS OF FIVE PRACTICES

01. Ihraam: 02. Tawaaf: Around the Holy Kaaba seven cycles. 03. Salaat Al-Tawaaf/Prayer of Tawaaf: Two Rakats by or behind Maqam-e-Ibraheem (pbuh). 04. Sayee: Between the Safa and Marwah seven

times.

05. Taqseer or Halaq: Trimming some of one's hair or finger nails. 01. Ihraam: It is the first compulsory act of Umrah. There are three compulsory acts in Ihraam. (1) Intention (Niyyat): 1. When making Niyyat for Umrah or Hajj the purpose and aim must necessarily be solely to achieve the consent of Allah and seeking nearness to Him (Qurbatan ilallaah). The intention must exist when commencing the acts, i.e. when wearing Ihraam. The Niyyat of Ihraam must be specified to be that for Umrah or Hajj, that of Tamattu, individual or combined, that it is one's obligation or on behalf of someone else and that it is Hajjatul Islam (to be performed only once in a lifetime by a person meeting its requirements) or to fulfill a vow or in lieu of some compulsory Hajj that was previously nullified or a mustahab Hajj. Ihraam without intention will be null and void.

2. 3.

In short the Niyyat may be made in the mind or better still expressed in words as follows: "I am wearing Ihraam for Umra-e-Tamattu for Hajjatul Islam Wajib, Ada, for myself, Qurbatan ilallaah." If it is on behalf of someone else, the Niyyat should be expressed in the following manner: "I am wearing Ihraam for Umra-e-Tamattu for Hajjatul Islam Wajib, Ada, for and on behalf of ... (Name of the person) Qurbatan ilallaah." (2) Talbiyah: Immediately after wearing Ihraam, recite Talbiyah in audible voice. Labbaik Allahumma Labbaik. Labbaik, La Shareek Laka, Labbaik. Innal Hamdah, Wan Nematah, Laka wal Mulk, La Shareek Laka Labbaik. (Here I am at Thy service O Lord, here I am. Here I am at Thy service and Thou hast no partners. Thine alone is All Praise and All Bounty, and Thine alone is The Sovereignty. Thou hast no partners, here I am.) One must pronounce and recite the Talbiyah himself. A person who is dumb should point with his finger and move his tongue. Without Talbiyah Ihraam is invalid just as without Takbiratual Ihraam a Namaz/prayer is invalid. As soon as one has pronounced Talbiyah the 28 acts stated earlier become HARAAM. (3) Clothes for Ihraam: Ihraam is the wearing of two pieces of cotton cloth one wrapped around the shoulders and the other around the loin, covering the leg down to the feet (at least it must cover the knees). For men Ihraam clothes must not be sew. The conditions for the clothes for Ihraam are the same as those clothes for prayers. i.e. they must not be: 1. 2. 3. 4. Made of gold. Usurped or stolen. Of pure silk (even for women). Part of the animal, whose flesh is not eaten.

However, no formal ablution is necessary for Ihraam. Mustahabaat/Recommended Acts in Ihraam: It is recommended to perform one Ghusl (ablution) with five Niyyats i.e.,

1. 2. 3. 4. 5.

To To To To To

wear Ihraam for Umra-e-Tamattu. enter the Haram (boundary) of Makkah. enter the city of Makkah. enter Masjid Al-Haram. make Tawaaf of Khana-e-Kaaba.

02. Tawaaf: It is the second compulsory act of Umrah. If one omits this act whether knowingly or because of ignorance of the rule, the Umrah becomes null and void, and as a result one's Ihraam also becomes void. A Tawaaf is a complete act of going round the Kaaba seven successive times. The conditions for Tawaaf: (1) Intention (Niyyat) can be expressed in these words: "I am performing the Tawaaf of this Khanae-e-Kaaba seven successive times for Umra-e-Tamatt for Hajjatul Islam Wajib Qurbatan ilallaah ". (2) Formal purification i.e. wudhu is wajib, or Ghusl, if necessary. Without purification the Tawaaf is not valid, whether it is omitted knowingly or out of ignorance or forgetfulness. Break in Taharat: If during Tawaaf one's formal taharat (wudhu/Ghusl) breaks, one of the following applies: 1. 2. 3. If the Taharat breaks before completion of the first half of Tawaaf (i.e. 31/2 rounds) that Tawaaf becomes void and, therefore, it must be performed again after renewing the formal Taharat. If one's Taharat is unintentionally broken after completing the fourth round then he should discontinue his Tawaaf, renew formal Taharat and complete the rest of the Tawaaf from the point he had interrupted it. If one's Taharat breaks unintentionally after the first half of the Tawaaf (i.e. 31/2 rounds) but before completing the fourth round, it is ihtiyat to act as in (2) and then perform the whole Tawaaf again with the Niyyat: 'I perform what I owe as a complementary to the first or as an independent Tawaaf'.

Rules for Performing Tawaaf: Although Tawaaf can be started from a point opposite Hajar-e-Aswad, as a precautionary measure, as illustrated in the sketch, it should be started and Niyyat of Tawaaf performed, at least one or two paces before this point. While performing Tawaaf it is necessary to ensure that the left shoulder always remains pointed towards Khana-e-Kaaba, and one's face, chest and back should not face Khana-e-Kaaba. The two corners of "T" shown in the sketch indicate the position of the two shoulders. The "T" shows how to turn shoulders while performing Tawaaf. If one happens to contravene any of the above conditions inadvertently, he should go back some paces from the spot where he contravened (go backwards without turning) and resume Tawaaf from there. The other thing, which has to be ensured in performing Tawaaf, is that one should not kiss or touch the walls of Khana-e-Kaaba nor the walls of Hateem (a semi-circle structure about 4 feet in height, also known as Hajr-e-Ismaeel/Hateem).

In order to safeguard that one does not go out of the Tawaaf limit (because the Haram has been recently expanded and, it is possible that Tawaaf line may have been extended without taking into consideration the original Tawaaf markings) one should remain as close to the walls of Khana-e-Kaaba and particularly Hateem as possible without touching them because the walls of Khana-e-Kaaba are built a little inside the original foundation of Khana-e-Kaaba. Concerning Women: A woman who is in menses when she wears or is already wearing Ihraam of Umrah has to wait until her period ends to perform Ghusl and fulfill her obligations if there is enough time for her to complete the Umrah. If the period continues until the time of wearing the Ihraam of Hajj-e-Tamattu, there are two options open to her: 1. 2. If the menses start when she is wearing Ihraam then the Niyyat should be changed from Umra-eTamattu to Hajj-e-Ifrad (Individual). After fulfilling the required rituals of Hajj-e-Ifrad she has to perform, if there is an opportunity, Umra-e-Mufrida with a Niyyat of Wajib. If her monthly period commences when she is already in the state of Ihraam then she has the choice either to perform Hajj-e-Ifrad as in (1) or complete the acts of the Umra-e-Tamattu without Tawaaf and its Namaz. She would wear Ihraam for Hajj-e-Tamattu and when she comes back from Mina after completing other rituals, perform her Tawaaf of Umrah before that of Hajj. In case the bleeding does not stop even after returning from Mina, she has to appoint some one as her agent to complete a Tawaaf on her behalf and complete the other rituals herself.

Compulsory matters in Tawaaf: 1. 2. 3. 4. 5. One must be in Taharat, i.e. Wudhu or Ghusl. The clothes of Ihraam must be free from Najasat. Even a dot of blood, which is normally allowed in prayers, is not allowed in Tawaaf. One must have been circumcised. The body must be adequately clothed so as to hide the genital organs, as required in prayers. The Ihraam clothes must be Mubah (not Ghasbi), i.e. must be free from all financial obligations and debts inclusive of Khums and Zakaat.

Rules of doubts in Tawaaf: 1. 2. 3. If the doubt occurs after the Tawaaf is over about the number of the circles around the Khana-eKaaba, no attention is to be paid to it and the Tawaaf is correct. If the doubt is about the number of circles around the Khana-e-Kaaba, i.e. whether a certain circle is the sixth or the last one, the fifth or the sixth one and so on, the whole Tawaaf will be considered invalid and should be repeated. In case one is certain of walking seven times, but doubts whether some additional ones are made or not, he need not pay any attention to his doubt except if the doubt is before completing the last circle around the Khana-e-Kaaba, in which case, apparently, the whole Tawaaf will be invalid. He should perform it again.

Tawaaf boundaries: 1. 2. The Tawaaf should be performed outside the walls of Khana-e-Kaaba and the C shaped wall of Hajr-eIsmaeel. One should not pass over the protected dwarf walls of the Khana-e-Kaaba or touch the wall of Hajr-eIsmaeel or stretch hands over it. If this is done, that part Tawaaf is invalid and one has to return to the place where the mistake was made and after completion the whole Tawaaf needs to be repeated.

Muwalaat: All the seven rounds should be completed one after the other without stopping. Mustahabaat/Recommended of Tawaaf: 1. 2. 3. 4. 5. 6. 7. 8. 9. To read Zikr, Qur'an or Duas during Tawaaf. For details refer to Manasik-e-Hajj. To salute Hajar-e-Aswad when reaching in line with it on every round with the hands raised towards it and saying, "BISMILLAHI ALLAHU AKBAR". To be barefooted. To take short steps. To walk with complete ease and peace of mind and with full reverence: neither too fast nor too slow. To avoid all the forbidden things in Namaz. To do Tawaaf during Zohr. If possible close eyes during Tawaaf. To be as near the Khana-e-Kaaba as possible without violating the rules mentioned earlier.

03. Salaat Al-Tawaaf/Prayer of Tawaaf: It is the third compulsory act of Umrah. It consists of two Rak'ats like that of morning prayers. It must be prayed immediately after the Tawaaf near Makam-e-Ibrahim. To omit this prayer invalidates one's Hajj because it will also cause the invalidity of Sayee, which depends on the validity of the prayer of Tawaaf. If this prayer is forgotten and is remembered after Sayee it has to be said then without needing to make Sayee again, although it is better to do another Sayee. If one remembers it during the Sayee should leave the Sayee and say the prayer and then complete his Sayee from the point he had left. In case one remembers it when he is out of Makkah he must come back to complete it in the prescribed place. If this is not possible, then he has to do it at the place it is remembered. Intention (Niyyat) can be expressed in these words: "I pray the two Rakaat Salaat Al-Tawaaf for Umra-e-Tamattu Hajjatul Islam Wajib Qurbatan ilallaah." Salaat Al-Tawaaf can be prayed either audibly (Jahri) or in whisper (ikhfati).

03. Sayee: It is the fourth compulsory act of the Umrah. If it is omitted intentionally, it causes the Hajj to become void, regardless of whether one knows this rule or not. Sayee means walking from Safa to Marwah and back seven times. Thus the walk begins at Safa and ends at Marwah. Starting from Safa one should walk to Marwah and this constitutes one walk, from Marwah back to Safa the second and so on up to seven walks finally ending at Marwah. Sayee must be performed after Tawaaf and its prayers. During Sayee it is necessary to face the direction one is going towards else it becomes invalid. But there is no harm in turning a bit on either side. Sayee and its prayer must not be delayed after Tawaaf without a valid reason. Nevertheless in case of severe heat or tiredness it can be postponed till nightfall but not until the next day. In general the rule of doubts about the number of movements of Sayee is the same as those of the circles of walking around the Kaaba, i.e., a doubt about its number tenders it invalid and has to be performed again. Intention (Niyyat) can be expressed in these words: "I walk from Safa to Marwah, and Marwah to Safa seven times for Umra-e-Tamattu for Hajjatul Islam Wajib Qurbatan ilallaah." It is better to ascend and descend the mountains of Safa and Marwah on each movement. Also it is better to be in Tahaarat but it is not Wajib. One who cannot make Sayee himself or on somebody's shoulder or on a hand carriage, can appoint an agent to do Sayee on his behalf. It is allowed to rest for a short period at Safa or Marwah. At a certain distant between Safa and Marwah, between the two Minarets decked by green light, it is Mustahab for men to trot (like jogging) and for women to walk faster. This action is known as Harwala. Mustahabaat/Recommended of Sayee: 1. 2. 3. 4. 5. 6. 7. 8. To be with Tahaarat i.e. Wudhu or Ghusl. Before performing Sayee to kiss or make salaam to Hajar-e-Aswad. Before performing Sayee to drink the water of Zamzam and pour it on one's body. To proceed to Safa for Sayee through the door facing Hajar-e-Aswad called Babus-Safa. To go with peace of mind and reverence. To climb the steps of Safa and to kiss the corner of the stone of Safa. To thank the Almighty and praise Him and remember His kindness. To read Duas and Zikr during the walk. For Duas refer Manasik-e-Hajj.

05. Taqseer or Halaq: It is the fifth compulsory act of Umrah and means cutting some nails of hands or feet or the hairs of head, beard or moustache. Intention (Niyyat) can be expressed in these words: "I perform taqseer to become MUHIL (To make Halaal for myself whatever was forbidden for me during Ihraam) from Ihraam of Umra-e-Tamattu for Hajjatul Islam Wajib Qurbatan ilallaah." The only prescribed way to legally come out of the state of Ihraam of Umra-e-Tamattu is Taqseer. To shave one's head is forbidden at this juncture. In case one shaves the head, the expiation is one sheep, if it is done willfully and knowingly. However, it is mustahab to expiate even if done by error. It is not necessary to do Taqseer immediately after Sayee. One is allowed to do it anywhere he wants. If Taqseer is omitted willfully, one's Umra-e-Tamattu becomes void and, apparently, his Hajj becomes Hajj-e-Ifrad (Individual Hajj). As a result he has to complete another individual Umrah after this and ihtiyatan perform another Hajj the following year. If it is omitted because of forgetfulness and one has worn Ihraam for Hajj, his Umrah will be valid and ihtiyatan one sheep should be given in expiation. Tawaaf-Un-Nisa: Tawaaf-Un-Nisa (The Tawaaf of Women) is not an essential part of Umra-e-Tamattu, but if desired it can be performed in addition to the other rituals of Umrah with the Niyyat of Ihtiyat (Raza-e-Mattlubi).

PROHIBITED (HARAAM) ACTS IN IHRAAM

01. Hunting: Remember that hunting within the sacred area around and in Makkah, known as the Haram, is always forbidden. It is not confined to Ihraam. When in Ihraam, hunting anywhere else is also forbidden. You are allowed to kill scorpions, pythons, poisonous snakes and rats. If one is attacked by a wild animal it is allowed to kill it. You are allowed to fishing or slaughter domestic fowls such as goats, sheep, camels, etc. The kaffara (expiation) for killing an ostrich is a camel, a wild cow a cow, a deer or rabbit a sheep. There is expiation of a sheep also for killing a fox as a matter of precaution (Ihtiyat). 02. Sexual intercourse: Sexual intercourse, or any acts of courtship, which would arouse sexual desire, is forbidden. Even lustful glance at ones own wife or husband or any other lady or man who is Na-Mahram is forbidden. The expiation is one camel or a cow or a sheep in that order of affordability. 03. Masturbation: To masturbate in any form, this includes all methods of self-abuse. It has the same precept as sexual intercourse. If it is done in the state of Ihraam for Hajj-e-Tamattu before staying in Mashar (Muz-dalifa), the Hajj becomes null and void. All the required rituals must be completed and the Hajj must be repeated the following year. But if it is because of looking at or imagining a woman, although the expiation is as stated above, the Hajj or Umrah remains valid, but observing precaution is better, i.e. it is Ihtiyat to repeat the Hajj the following year. 04. Kissing: Kissing one's wife or any other woman with lust and semen is discharged; the expiation is one camel that has completed 5 years. If it is done without lust the expiation is one sheep. 05. Touching: Touching one's wife or any other woman with lust, the expiation is one sheep. If it is without lust then there is no expiation. 06. Romancing: Romancing with one's wife or any other woman as a result of which if semen is discharged the expiation is one camel that has completed five years. Likewise, for looking at a strange woman with or without lust as a result of which semen is discharged the expiation is a camel that has completed five years, if he is rich, a cow if he is middle class, a sheep if he is poor. 07. Marriage contract (Nikah): To read Nikah for himself or for others regardless of whether the other person is in Ihraam or not. This applies to Muta'a as well. While in all cases the Nikah is batil, the expiation is Ihtiyatan (precautionary) one sheep. To become witness to somebody's Nikah is also forbidden. 08. Un-desired smell or odor: To close ones nose or nostrils from bad smell or odor is not allowed. The expiation of doing so is one sheep. However, there is no objection if one hastily passes away from the unpleasant odor. 09. Perfumes: To use perfume or apply it on ones clothes. Perfumes like Saffron, Camphor, Cloves, Cardamom, Amber and all their uses are forbidden. Eating and drinking sweet smelling food or fruits like apples etc. is allowed but it is essential to avoid smelling when eating or drinking them. As a result of such willful action an expiation of one sheep becomes due. There is no objection to smelling natural sweet smell coming from the Kaaba. 10. Sewn clothes: It is Haram for men to wear sewn or stitched clothes in Ihraam. Their clothes must not have sleeves or seams. However, belts with sewn pockets for keeping money, traveler's cheques, passports and other valuables, slung around the shoulders or worn around the waist are allowed. Similarly, Hernia belts can be worn. One is not allowed to fasten the Ihraam with pins or a needle or anything of that sort. You cannot even tie a knot. There is no objection to covering the body, except the head with any cloth while sleeping. Ladies are allowed to wear all types of sewn clothes during Ihraam, except for the hand gloves and wear a veil. The expiation for

violation of this rule is one sheep. 11. Surma: To apply black surma (eyeliner) in the eyes for cosmetic purposes are strictly forbidden for men and women. If it is neither black nor for any cosmetic or beautifying purposes, then it is allowed. The expiation of violation is one sheep. 12. Make up/Ornament: All methods of self-beautification, either by use of cosmetics or by ornaments is forbidden. A ring worn for the Niyyat of thawab, like a Firoza or Aqeeq or Dhoor-e-Najaf is permissible. Ladies must also refrain from wearing ornaments, except those they usually wear. But even these must not be displayed to men, even to the husband. This violation costs one sheep in expiation. NOTE: If a person is wearing a golden tooth for beauty only, it should be removed if possible. 13. Henna: To apply henna (Indian Myrtle) is Haraam during Ihraam. It should not be applied even before Hajj, if the color will remain when wearing Ihraam. The expiation for the violation is Ihtiyatan (precautionary) one sheep. 14. Mirror: To look into a mirror for cosmetic reason, which means to appreciate ones looks and features, including combing hair etc., are forbidden. The expiation of this violation is one sheep. If a driver wearing Ihraam has to refer to the mirrors of his car or bus as he drives, there is no objection. Spectacle glasses are allowed provided they are not worn for fashion or beautification, though this should be avoided if possible. 15. Lying and abusing: To tell lies or abuse and scorn is always forbidden but when in Ihraam it becomes all the more undesirable and Haraam. Similarly, it is Haraam to boast or brag about ones own superiority or excellence, with an intention to belittle or under estimate the others. Note: This means one has to be very careful not to use abusive, foul or obscene language in ordinary conversation. If this is done the expiation is one cow for violation of this rule. 16. Swearing: To take an oath or to swear in any form, particularly saying LaWallah, Balaa Wallah (no, by God or yes, by God) is Haraam. The expiation is Istegfaar, (repentance) for the first and second time, and a sheep for the third time. The following cases are exceptional. a) That it is intended to prove thereby some right or to make the wrong public to others. b) That is not meant to swear thereby, but is merely expressing respect and love. There is no expiation for a right swearing, provided, it is not more than twice, and otherwise, the expiation is one sheep. If it is a wrong swearing, the expiation is one sheep for the first time, for the second time two sheep and a cow for the third time. 17. Shoes and socks: It is forbidden for men to cover the upper part of the feet from the toes to the ankle. So, men must not wear socks or full shoes. Women can wear them, (although); it is better for women to avoid wearing socks. The expiation for men violating of this rule is one sheep. 18. Killing insects: It is forbidden to kill insects or even throwing them down or brush-off an insect originating from one's own body e.g. parasites, lice, bugs, fleece, etc. There is no harm to transfer them from one place to another and the expiation for this rule being violated is to give a handful of food to the poor. 19. Pulling out of a tooth: To have your tooth extracted even if there is no bleeding due to it. The expiation for violating this rule is one sheep. (Marhum Ayatoullah Abul Qassim El Khui did not lay emphasis on this. He said this is permitted). 20. Blood: To take out blood from ones own body, or to cause any bleeding

by scratching or brushing the teeth etc. is Haraam. However, if this becomes in evitable for relief from any distress, it is allowed. The expiation for ignoring this rule is one sheep. Note: One should use salt to brush teeth rather than scented toothpaste. 21. Covering of the face: In the state of Ihraam, women are not allowed to cover their faces with a mask or veil, not even partly, though they must cover their faces from Na-Mahram by hanging their head-covering over their faces down to the nose or chin without touching the face. While saying her Salaat/Namaz, they may cover part of their forehead etc., in an effort to cover her head and hair fully, but after Salaat/Namaz, she has to see that her face is not covered even partially. She must also refrain from immersing her head in water. Men are not allowed to cover their face at all; their ears must also be visible. Men must not carry any baggage on their heads (fearing their head may be covered), nor dip themselves in water. However, a handkerchief or strip of cloth tied on the forehead for relief from a headache is allowed. The expiation for this violation is one sheep. NOTE: When sleeping if the face is covered unintentionally, there is no objection but the cover must be removed immediately, if it is realized. 22. Ointment: It is forbidden to apply any kind of ointment to the body, whether it has a sweet smell or not. If however, it becomes necessary for medical reasons it is allowed. The expiation for this violation is one sheep. 23. Removing Hairs: To remove or pluck hair from ones own body, or from another's body, regardless of whether the other fellow is in Ihraam or not. The expiation for this is a handful of grain to poor. There are four exceptions to this. i) If hair falls itself, while doing Wudhu or Ghusl, there is no objection. ii) If one's hair has grown to his/her eyelid and is causing distress and agony, one may remove it. iii) If the removal of hair becomes inevitable for any good reason and valid reason. But if due to the hair, there are too many lice on the body, and it becomes necessary to remove the hair so as to be relieved of the parasite. iv) You are allowed to stroke your hair or beard or slowly scratch your body, if you know that by doing so, no hair would fall, and no bleeding would be caused. 24. Travel/Shade: Men are not permitted to travel under any kind of shade or shadow, be it the hood of a car, an umbrella or walking in the shadow of a car, bus, caravan or aircraft. All traveling must be under the open sky. Shades are permitted at the time of resting or taking a respite on the way. You can ward off sunrays by cupping one hand. The meaning of refraining from shade or shadow is that men must not protect themselves from sunrays, cold, heat or rain. So it is not only the head, which must not go into shade, it is the whole body. Once you are in Makkah, you are allowed to go under shade or shadow, even before you have found your accommodation or place of abode. Women, children and such men who fear that exposure would disable them or render them very sick, are exempted. But for such men, the expiation (kaffara) will have to be given in spite of the valid excuse they may have. The expiation for this violation is one sheep. According to Ayatoullah Syed Seestani, he allows men to travel in closed bus during the night. Men may follow his rulings if they are doing his Taqleed. 25. Cutting of nails: Cutting of nails either whole or partly is not allowed unless the nail is causing pain. The expiation (kaffara) for each fingernail being cut is a handful of food/grain to the poor. If all nails of the hands are cut in the same place, the expiation (kaffara) will be one sheep. The same is true of feet. If the nails of both the hands and feet are cut in the same place, the expiation will be one sheep. If one cuts the nails of his hand in one place and the feet in another place the expiation will be two sheep. 26. Carrying of weapons: One is not allowed to carry any weapons such as swords, spears, guns, etc., unless it is absolutely necessary. There is no harm in carrying a knife, etc., for cutting fruits, etc. The expiation for violating this rule is one sheep. 27. Uprooting trees: To uproot, pluck or cut the grass, leaves of the trees

and all that grows from the earth in Makkah and around it, is not allowed. This is forbidden during Ihraam and also without Ihraam. 28. There are certain acts, as detailed below, which are prohibited all the time whether one is in Ihraam or not; a) Hunting. b) Uprooting or cutting whatever grows in Haram. But there is no objection if a plant is uprooted unintentionally when passing by Haram, except (I) Palm or fruit bearing trees. (II) The grass that is usually fed to the animals. The expiation for uprooting, or cutting a tree is the cost of the tree but there is no expiation for grass. NOTE: All the expiation can be paid in Makkah or at home, except the expiation of hunting which must be paid in Makkah.

Tawaf of Kaaba: in line with the Cosmic Law

Allah Almighty says: "And He it is Who created the night and the day, and the sun and the moon, each in an orbit floating." (AlAnbiya, 21: 33) This glorious verse refers to a scientific fact concerning the system of the universe. Scientific discoveries have proved that we live in a huge universe that depends on revolution. The earth revolves round the sun once a year, the moon revolves around the earth once per lunar month, and the other planets of the solar system also revolve round the sun, each in its own orbit. Besides, most of these planets have moons that revolve around them, each, also in its own orbit. Astronomers have discovered more than 60 of these moons so far. The solar system, likewise, orbits a center of our galaxy, the Milky Way. This galaxy consists of more than 130 billion stars. Galaxies, in turn, revolve round a center that only Almighty Allah knows. The law of revolution applies also to atoms, the smallest units of elements that cannot be seen even by microscopes. An atom is composed of a nucleus whose diameter is less than a millionth of a millimeter. An atom is surrounded by electrons that move round the atom in an orbit. Since all matter in the universe-whether solid, liquid, or gaseous consists of atoms, this means that the law of revolution applies to everything: stars, planets, moons, animals, plants, sand, seas, air, and so on. This includes cells as well. The cytoplasm in the cell moves around the nucleus. There is a common factor between the orbital movements of all the objects referred to above, this is, and their revolution is anti-clockwise. Contemplating the above lines, we come to realize that revolution is a cosmic law. With a believer's meditation upon such a scientific fact, another image of revolution is brought to one s mind: the pilgrim's circumambulation of the Kaaba, which is a basic ritual of Hajj in Islam. Circumambulating the Kaaba is a symbolic act of worship, whose wisdom may be hidden from some. It indicates the believer's utter submission to Almighty Allah alone. The pilgrims go to Hajj in response to the divine order

that Prophet Ibrahim or Prophet Abraham (peace be upon him) conveyed to people. Allah Almighty says: "And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kaaba at Makkah), saying: Ascribe not anything (in worship) with Me, and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer). And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform

Hajj)." (Al-Hajj, 22:26-27).

This signifies that the Kaaba is the spiritual center of the believers. It refers to the close bond that should be between a believer and his Lord. A believer turns toward the Kaaba five times a day during the prescribed ritual Prayers. A pilgrim circumambulates the Kaaba as if he or she is a celestial body orbiting another greater body. Circumambulation of the Kaaba is to be performed anti-clockwise. This indicates that there is a joint factor between a pilgrim's expressing his ultimate faith in Almighty Allah by circumambulating the Kaaba in that way and between the cosmic laws of revolution discussed above. This indicates that there is consistency between the obligations of worship in Islam and the natural laws that govern the universe, which indicates that they all belong to only one source, that is, Almighty Allah. This proves the truthfulness of the call of Islam that there is no god but Almighty Allah. Thus, Islam is the true religion that provides humankind with a comprehensive view in conformity with the divine truth that is apparent in the natural laws of the universe. Tawaf: Utmost degree of love Circumambulation means to go round something. This act shows the utmost degree of love to the extent that a lover wishes to sacrifice himself for the beloved. A real pilgrim who has thirst for meeting his Beloved has been detached from everything. By going round the House of the Beloved, he wishes to prove that he desires nothing but God. The planets circumambulate the sun, for they take everything from it. Inside an atom, the electrons circumambulate the protons. The whole universe ranging from the invisible particles to the planets and galaxies circumambulate. Man, being a part of the universe, should circumambulate, too, with the difference that the planets circumambulate in a compulsory way according to the laws of nature, but man, the rational being and possessor of free will, circumambulates with his logic and will a House God has appointed to honor human beings. Hence, it is natural for Muslims to offer their prayers, to sit, to stand, to recite the Holy Quran, to sleep, to lie down at the moment of death, to be put in grave, and finally to be in that direction during their lifetimes and death. "Say: Surely my prayer and my sacrifice and my life and my death are all for Allah, the Lord of the worlds." (Al-Anaam, 6:162) Survival of the Kaaba, a wonder It is a wonder that all the royal palaces built throughout history have been demolished but the Kaaba, a house built of mud and stone about four thousand years ago by Prophet Ibrahim (AS) and his son Prophet Ismail (AS) in a parched land is still upright and will continue to be loved by human beings until the Day of Judgment.

What is more wonderful is the attraction of this House. So many glorious and majestic buildings in the world are found in areas of good climate, but the Kaaba attracts people to itself without having means of entertainment or being satisfying people's pleasure. The reason however is natural. It is God Himself Who has created this attraction in people's hearts through Prophet Ibrahim's supplication: "And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path." (The Holy Quran, 22:27) Kaaba Size and History The small, cubed building known as the kaaba may not rival skyscrapers in height or mansions in width, but its impact on history and human beings is unmatched. The kaaba is the building towards which Muslims face five times a day, everyday, in prayer. This has been the case since the time of Prophet Muhammad (sallallahu alaiyhi wassallam) over 1400 years ago. The Size of Kaaba: The current height of the kaaba is 39 feet, 6 inches and total size comes to 627 square feet. The inside room of the kaaba is 13x9 meters. The kaaba's walls are one meter wide. The floor inside is 2.2 meters higher than the place where people perform Tawaf. The ceiling and roof are two levels made out of wood. They were reconstructed with teak which is capped with stainless steel. The walls are all made of stone. The stones inside are unpolished, while the ones outside are polished. This small building has been constructed and reconstructed by Prophets Adam, Ibrahim, Ismail and Muhammad (peace be upon them all). No other building has had this honor. Yet, not very much is known about the details of this small but significant building. The Other Names of Kaaba: Literally, kaaba in Arabic means a high place with respect and prestige. The word kaaba may also be derivative of a word meaning a cube. Some of these other names include: 1. Baitul Ateeq - which means, according to one meaning, the earliest and ancient. According to the second meaning, it means independent and liberating. Both meanings could be taken. 2. Baitul Haram - the honorable house. Scholars and historians say that kaaba has been reconstructed between 5 to 12 times. The very first construction of the kaaba was done by Prophet Adam (peace be upon him). Allah says in Holy Quran that this was the first house that was built for humanity to worship Allah. After this, Prophet Ibrahim and Ismail (peace be upon them) rebuilt kaaba. The measurements of the kaaba's foundation by Prophet Ibrahim are as follows: Eastern wall was 48 feet and 6 inches Hateem side wall was 33 feet Side between the black stone and the Yemeni corner was 30 feet Western side was 46.5 feet Following this, there were several constructions before the Prophet Muhammad's (sallallahu alaiyhi wassallam) time. Reconstruction of kaaba by Quraish:

Prophet Muhammad (sallallahu alaiyhi wassallam) participated in one of its reconstructions before he announced a Prophet. After a flash flood, the kaaba was damaged and its walls cracked. It needed rebuilding. This responsibility was divided among the Quraish's four tribes. Prophet Muhammad (sallallahu alaiyhi wassallam) helped with this reconstruction. Once the walls were erected, it was time to place the Black Stone, (Hajar alAswad) on the eastern wall of the kaaba. Arguments erupted about who would have the honor of putting the Black Stone in its place. A fight was about to break out over the issue, when Abu Umayyah, Makkah's oldest man, proposed that the first man to enter the gate of the mosque the following morning would decide the matter. That man was the Prophet Muhammad (sallallahu alaiyhi wassallam). The Makkans were ecstatic. "This is the trustworthy one (Al-Ameen)" they shouted in a chorus. "This is Muhammad." He came to them and they asked him to decide on the matter. He agreed. Prophet Muhammad (sallallahu alaiyhi wassallam) proposed a solution that all agreed to - putting the Black Stone on a cloak, the elders of each of the clans held on to one edge of the cloak and carried the stone to its place. The Prophet Muhammad (sallallahu alaiyhi wassallam) then picked up the stone and placed it on the wall of kaaba. Since the tribe of Quraish did not have sufficient funds, this reconstruction did not include the entire foundation of kaaba as built by Prophet Ibrahim. This is the first time kaaba acquired the cubical shape it has now, unlike the rectangle shape which it had earlier. The portion of the kaaba left out is called Hateem now.

ZAMZAM: NOTES AND FACTS

What's cooled, refreshing and will quench your thirst in the hot, Arabian desert? If you answered (fill in the name of the latest fad soft drink), you're wrong. Zamzam is the name of the well that provides the water to billions of people, have thirstily drunk from throughout history, especially during the Hajj pilgrimage. It is linked to some of the most important personalities in world history: the Prophets Ibrahim and Ismail (peace be upon them) and Muhammad (peace and blessings be upon him & his family), as well as Ismail's mother Hajira (may Allah be pleased with her). The Zamzam well is located in Makkah, which is the heart of the Hajj pilgrimage. Standing only a few meters east of the Kaaba, the well is 35 meters deep and topped by an elegant dome. How the Zamzam came into being? All traditions agree that Allah created the well to provide Hajira, the wife of Prophet Ibrahim (peace be upon him), and her baby Prophet Ismail (peace be upon him) with water in the hot, dry valley they were in. In her desperate search for water, Hajira ran seven times back and forth in the scorching heat between the two hills of Safa and Marwa to provide for her baby who was dying of thirst. Today, this same act is a necessary rite of Hajj all Muslims, mothers and fathers, must complete. Prophet Ibrahim settled his family there as part of God's mission for him. The first thing Hajira had to do then was to look for water in the area. She was searching for it while watching at her son and would run whenever she could not see Ismail. Allah saw her effort and miraculously blessed the spot with a

water spring. The Zamzam before the Prophet Muhammad (peace and blessings be upon him) The appearance of the Zamzam began the settlement of the Makkan valley, where the descendants of Prophet Ismail populated the area. But as time passed, Prophet Ibrahim and Ismail's monotheistic message, which once dominated the region, began taking a backseat to pagan, polytheistic beliefs. Nonetheless, the well of Zamzam retained its importance in later generations. The grandfather of the Prophet, Abdul Muttalib, was honored with the responsibility of taking care of the well and the pilgrims to Makkah. Zamzam water: the power drink One of the miracles of Zamzam water is its ability to satisfy both thirst and hunger. One of the Companions of the Prophet said that before Islam, the water was called "Shabbaa'ah" or satisfying. It was filling and helped them nourish their families. After Islam, this powerful ability to quench thirst and fill stomachs remained. The Prophet said: "The best water on the face of the earth is the water of Zamzam; it is a kind of food and a healing from sickness." According to the Muslim collection of Hadith, Abu Dharr Ghifari, a Companion, noted that when he first arrived in Makkah during the early days of Islam, he survived only on Zamzam water for a whole month. Not only did he satisfy his hunger and thirst, he became obese. More recently, in the last few decades, scientists have collected samples of Zamzam water and they have found certain peculiarities that make the water healthier, like a higher level of calcium. Zamzam water: a cure for sickness Apart from its ability to serve as satisfying food and drink, Zamzam water's health benefits are also commended. The Prophet (peace and blessings be upon him & his family) said it was a healing from sickness. This is why pilgrims to Makkah to this day collect it in bottles to bring for relatives and friends back home who are ill. The Prophet (peace and blessings be upon him & his family) used to carry Zamzam water in pitchers and water skins back to Madinah. He used to sprinkle it over the sick and make them drink it. Wahab Ibn Munabbah, who was from the second generation of Muslims, said 'I swear by Him in whose possession my life is, Allah Ta`ala will relieve the person of all illnesses who drinks Zamzam to his fill and will also grant him good health.'

Zamzam water and Hajj During Hajj and Umra, pilgrims are recommended to drink Zamzam water to their fill to quench their thirst. They also continue the tradition of bringing it back for family and friends. For example, despite tight US laws forbidding the import of foreign liquids and fruits, there is an exception made for pilgrims returning from Makkah, who bring water of the Zamzam home for loved ones. Niyyah for Hajj

O Allah! I intend to perform Hajj; make it easy for me and accept it from me. I make the niyyah for Hajj and enter into the state of Ihram for the sake of Allah alone, the most High.

Talbiyah Commonly used during Umrah and Hajj is when the pilgrim asserts their intention to perform the pilgrimage only for the glory of Allah.

Here I am at Thy service O Lord, here I am. Here I am at Thy service, and Thou hast no partner. Thine alone is All Praise and All Bounty, and Thine alone is The Sovereignty. Thou hast no partner.

Niyyah for Tawaf This prayer states the intention to do Tawaf, the circumnavigation of the Ka'aba.

O Allah! I intend to perform Tawaf of Thy Sacred House. Make it easy for me and accept from me the seven ashwat for Thy sake, Allah, the Most High.

First Shawt This prayer is usually recited on the first circumnavigation of the Ka'aba.
All Glory is to Allah! All praise is to Allah! There is none worthy of worship but Allah! Allah is the Greatest. There is no power, nor strength except that from Allah, The Most High, The Greatest! Blessings and Peace

be upon the Prophet of Allah, Muhammad (pbuh). O Allah! By my Faith in Thee, and by my belief in Thy Book, and in fulfillment of the vows I made to Thee, and following the Sunnah of Thy beloved Prophet, Muhammad (pbuh), (I perform the Tawaf of the Holy Kabah). O Allah! Truly I ask Thy forgiveness, and Thy protection, and everlasting soundness in Faith in this world and in the Hereafter, and that I be granted Paradise and be freed from the fires of Hell. Our Lord! Grant us good in this world and good in the Hereafter, and save us from the chastisement of fire, and let us enter Paradise with the righteous ones. O Glorious One! O All forgiving! O Lord of the Universe!

Second Shawt This prayer is usually recited on the second circumnavigation of the Ka'aba
O Allah! This House is Thy House, and this Sanctuary is Thy Sanctuary, and this Security is Thy Security, and this slave is Thy slave. I am Thy slave and the son of Thy slave. And this place is a refuge from the fires of Hell for him who seeks Thy protection. Forbid our flesh and our bodies to the Fire. O Allah! Endear to us the Faith, and adorn with it our hearts, and make hateful to us disbelief, wickedness and transgression, and cause us to be among those who are rightly guarded.

O Allah! Protect me from Thy Punishment on the Day when Thou shalt resurrect Thy slaves. O Allah! Allow me to enter Paradise without any accounting. Our Lord! Grant us good in this world and good in the Hereafter, and save us from the chastisement of fire, and allow us to enter Paradise with the righteous ones. O Glorious One! O All Forgiving! O Lord of the Universe!

Third Shawt This prayer is usually recited on the third circumnavigation of the Ka'aba.
O Allah! Allow this pilgrimage to be accepted, and this endeavour to be rewarded, and my sins to be forgiven, and my good deeds to be approved and cause my business to flourish; O Thou, who knoweth all that is in our hearts! O Allah! Take me out of darkness into light. O Allah! I ask thee, that I be worthy of Thy Mercy, and certain of Thy Forgiveness, and immune to all sins, and be worthy of rewards for all my virtues, and be worthy of entering Paradise and be immune from Hell. O Allah! I seek refuge in Thee from falling from Thy grace in my grave and from temptations in this life and trials at the time of death. O Lord! Grant us good in this world and good in Hereafter, and save us from the chastisement of fire, and

allow us to enter Paradise with the righteous ones. O glorious One! O All Forgiving! O Lord of the Universe!

Fourth Shawt These prayers are usually recited on the fourth circumnavigation of the Ka'aba.
O Allah! Allow this pilgrimage to be accepted, and this endeavour to be rewarded, and my sins to be forgiven, and my good deeds to be approved and cause my business to flourish; O Thou, who knoweth all that is in our hearts! O Allah! Take me out of darkness into light. O Allah! I ask thee, that I be worthy of Thy Mercy, and certain of Thy Forgiveness, and immune to all sins, and be worthy of rewards for all my virtues, and be worthy of entering Paradise and be immune from Hell. O my Lord! Make me content with what Thou has bestowed upon me. And let Thy blessings be what Thou hast given me. And compensate all that I lack with Thy own favour. Our Lord! Grant us good in this world and good in the Hereafter, and save us from the chastisement of fire, and allow us to enter Paradise with the righteous ones. O Glorious One! O All Forgiving! O Lord of the Universe!

Fifth Shawt This prayer is usually recited on the fifth circumnavigation of the Ka'aba.
O Allah! Bestow upon me the shade of Thy Throne on the Day when there shall be no shade except Thine, and there shall be no countenance except Thine. And allow me a drink from the cistern of Thy Prophet, Muhammad a drink so pleasant that it may quench my thirst for ever. O Allah! I ask Thee the best of that which Thy Prophet, our master Muhammad (pbuh) has asked of Thee. And I seek refuge in Thee from the evils from which Thy Prophet, our Master, Muhammad (pbuh) has sought refuge in Thee O Allah! Truly I beseech Thee to grant me Paradise and its delights and whatever may bring me nearer to it whether by word, or by act, or by deed. And I seek refuge in Thee from the fires of Hell and whatever may bring me nearer to it whether by word, or by act or my deed. Our Lord! Grant us good in this world and good in the Hereafter, and save us from the chastisement of fire, and allow us to enter Paradise with the righteous ones. O Glorious One! O All Forgiving! O Lord of the Universe!

Sixth Shawt This prayer is usually recited on the sixth circumnavigation of the Ka'aba.
O Allah! Thou hast many claims on me in my relations to Thee, and many claims in my relations to Thy creatures. O Allah! Release me if those which I owe to Thee, and give me the strength to bear those which I owe to Thee, and give me strength to bear those which I owe to Thy creatures. Make me content with what Thou hast made lawful and enable me to reject what Thou hast declared forbidden. And make me content with obedience to thee, and let me beware of disobeying Thee.And make me content with Thy favour so that I may not seek favour from anyone else, O Thou, whose Mercy is All Embracing. O Allah! Truly Thy House is Glorious and Thy Countenance Benign, and Thou, O Allah! art Clement, Noble and Great. Thou lovest forgiveness, so forgive me. Our Lord! Grant us good in this world and good in the Hereafter, and save us from the chastisement of fire, and allow us to enter Paradise with the righteous ones. O Glorious One! O All Forgiving! O Lord of the Universe!

Seven Shawt This prayer is usually recited on the seventh circumnavigation of the Ka'aba.
O Allah! I seek from Thee a Faith that is perfect, a conviction that is true, a heart that is full of devotion towards Thee, and a tongue that is forever engaged in Thy remembrance; and provisions that are vast, lawful and clean, and a repentance that is sincere; a repentance before death, peace at the time of death and Thy Benign Forgiveness and Mercy after death, and Thy Pardon at the time of reckoning, and the reward of Paradise and a reprieve from the fires of Hell. Accept my prayers O The Mighty One! O The Forgiver! O My Lord! Increase me in my knowledge and may I be counted among the righteous. Our Lord! Grant us good in this world and good in the Hereafter, and save us from the chastisement of fire, and allow us to enter Paradise with the righteous ones. O Glorious One! O All Forgiving One! O Lord of the Universe!

Niyyah for Sa'i This prayer states the intention to do Sa'i, the act of running between to the hills of Safa and Marwah during the Umrah.

O Allah! I intend to perform Sa i of seven ashwat between Safa and Marwah for Thy Pleasure alone. Make it easy for me and accept it from me.

Prayer for Partaking of Zam-Zam This prayer is suggested for when the pilgrim tastes the water from the Zam-Zam well in Mecca

O Allah! I seek from Thee profitable knowledge and bounteous sustenance and a cure from all ailments through Thy Mercy, O Most Merciful of the merciful

Prayer Upon Departing from Mina This prayer is commonly used when the pilgrim leaves Mina after the stoning of the Jamarat
O Allah! To Thee I turn praying to approach Thy Bounteous Countenance. Let my sins be forgiven and my Hajj be acceptable, and have Mercy on me. Allow me not to be disappointed, for Thou hast Power over all things.

Prayer Upon Entering Arafat Commonly used when the pilgrim enters Arafat for the Day of Standing.
O Allah! Forgive me and help me in my repentance and grant me all that I beseech of Thee; and wherever I turn, let me see goodness. Allah be praised! All praise is due to Allah! And there is no deity except Allah! And Allah is Most Great.

Prayer at Muzdalifah Suggested prayer for when the pilgrim is at Muzdalifah.

Allah is Most Great! Allah is Most Great! Alllah is Most Great! There is no deity except Allah, and unto Allah is due all Praise! Oh Allah! As Thou hast allowed us to halt in this place and hast shown it to us, so also grant us that we may repeat Thy Name. As Thou hast guided us, so also forgive us and have mercy on us as Thou hast promised us! And Thy Word is The Truth!

Prayer After Tawaf-al-Wada This prayer is commonly used for the farewell Tawaf made by the Hajji before they leave Mecca

We are those who have returned to our Lord, and those who have repented, and those who have worshipped (our Lord), and those who praise our Creator and Sustainer. Allah has fulfilled His Promise, and awarded victory to His servant and, alone, He has defeated the forces of evil.