India is a pluralistic society which is home to millions of Muslims. Indian Muslims constitute the second largest Muslim
community in the world. The Haj is incumbent upon all adult Muslims of sound
mind with the necessary physical capacity and financial capability. Successive
Indian governments have accepted assistance to Indian nationals for the
successful performance of the Haj as a serious responsibility. This is viewed as
a concrete manifestation of adherence to the principles of secularism enshrined
in the Indian Constitution. These principles engender a deep respect for all the
religions practiced by Indian citizens and inculcate a commitment to provide all
facilities to enable Indian nationals to fulfill their religious obligations in
peace and comfort. It is in the context of this commitment that the Haj Section
of the Consulate General of India functions as a nodal agency in the Kingdom of
Saudi Arabia to facilitate the pilgrimage of more than 170,000 Indian citizens
annually.
There are approximately 35 verses in the Holy Quran
which dwell directly on the Haj as one of the pillars of Islam and its rites and
rituals. In 1431H (2010AD) as we prepare to perform
Haj, we ought to remember that during the course of 23 years of the
revelation of the Holy Quran, the Prophet
(pbuh) of Islam had at no time availed himself of the major pilgrimage of Haj.
He is recorded to have performed Umrah though.
In the 9th Hijri he deputed his foremost
companion Abu Bakr to lead the Haj and ordered Ali Ibn Abi Talib to join the
former to announce that the House of Allah would no longer be allowed to be
defiled with the abominations of the idolaters and their kind of worship. Ali carried out the order; he was heard at Arafat both by
Muslims and Idolaters. Then it happened as prophesied: there were no Unbelievers
around when the Prophet of Islam led the Haj himself the following year. The Haj
would since be unlike any that had taken place for hundreds of years: the
pilgrims would all be worshippers of the one God, and no idolater would
desecrate the Holy House with the performance of any heathen rites. Obviously,
the Prophet (pbuh) had envisioned it so and it was destined to be so. Another
prophetic part of this decision was the revelation that year at Arafah (Yawm-al-Wuquf)
of the last passage which completed the Quran:
This day the disbelievers
despair of prevailing against your religion, so fear them not, but fear Me! This
day have I perfected for you your religion and fulfilled my Favour unto you, and
it had been My good pleasure to choose Islam for you as your religion.
The Farewell Haj was the holy Prophet's final public act
and, therefore, it appeared to have been ordained he was to personally teach the
newly organised ummat about the finer points of the Islamic rites and
rituals associated with the Haj. The Prophet (pbuh) was clear about the
conclusion of Allah’s message through him and he himself chose to institute and
establish its practice down to the minute details. The following verses say it
all:
Remember We made the House a place of assembly for
people and a place of safety; and take ye the Station of Abraham as a place of
prayer; and We covenanted with Abraham and Ismail, that they should sanctify My
House for those who Compass it round, or use it as a retreat, or bow, or
prostrate themselves (therein in prayer).
And remember Abraham said: “My Lord, make this a City of
Peace, and feed its People with fruits, – such of them as believe in Allah and
the Last Day.”
He said: “(Yea), and such as reject Faith,-for a while
will I grant them their pleasure, but will soon drive them to the torment of
Fire,- an evil destination (indeed)!”
And remember Abraham and Ismail raised the foundations
of the House (with this prayer: “Our Lord! Accept (this service) from us: for
Thou art the All-Hearing, the All-Knowing.
“Our Lord! Make of us Muslims, bowing to Thy (Will), and
of our progeny a people Muslim, bowing to Thy (Will); And show us our places for
the celebration of (due) rites: for Thou art the Oft-Relenting Most Merciful.
(125-128, Surah Baqarah)
“That they may witness the benefits (provided for them,
and celebrate the name of Allah, through the Days appointed, over the cattle
which He has provided for them (for sacrifice): then eat ye thereof and feed the
distressed ones in want.
“Then let them complete the rites prescribed for them,
fulfil their vows, and (again) circumambulate the Ancient House.
Such (is the Pilgrimage): whoever honours the sacred
rites of Allah, for him it is good in the sight of his Lord. Lawful to you (for
food in Pilgrimage) are cattle, except those mentioned to you (as exceptions):
so shun the abomination of idols, and shun the word that is false.
Being true in faith to Allah, and never assigning
partners to Him: if anyone assigns partners to Allah, he is as if he had fallen
from heaven and been snatched up by birds, or the wind had swooped (like a bird
on its prey) and thrown him into a far-distant place.
Such (is his state): and whoever holds in honour the
rites of Allah, (in the sacrifice of animals), such (honour) should come truly
from piety of heart.
In them ye have benefits for a term appointed: in the
end their place of sacrifice is near the Ancient House.
To every people did we appoint rites (of sacrifice),
that they might celebrate the name of Allah over the sustenance He gave them
from animals (fit for food). But your God is One God: submit then your wills to
Him (in Islam): and give thou the good news to those who humble themselves-,
To those whose hearts, when Allah is mentioned, are
filled with fear, who show patient perseverance over their afflictions, keep up
regular prayer, and spend (in charity) out of what we have bestowed upon them.
The sacrificial camels we have made for you as among the
signs from Allah: in them is (much) good for you: then pronounce the name of
Allah over them as they line up (for sacrifice). When they are down on their
sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in
contentment, and such as beg with due humility: thus have we made animals
subject to you, that ye may be grateful.
It is not their meat nor their blood that reaches Allah:
it is your piety that reaches Him: He has thus made them subject to you, that ye
may glorify Allah for His guidance to you: and proclaim the Good News to all who
do good. (27-37, Surah Al-Hajj)
The first House (of worship) appointed for men was that
at Bakka: full of blessing and of guidance for all the worlds.
In it are Signs manifest; the Station of Abraham;
whoever enters it attains security; Pilgrimage thereto is a duty men owe to
Allah,- those who can afford the journey; but if any deny faith, Allah stands
not in need of any of His creatures. (96-97, Surah Aal-Imran)
They ask thee concerning the New Moons. Say: They are
but signs to mark fixed periods of time in (the affairs of) people. And for
Pilgrimage. It is no virtue if ye enter your houses from the back: it is virtue
if ye fear Allah, Enter houses through the proper doors: and fear Allah: that ye
may prosper. (189, Surah Baqarah)
For Hajj are the months well known. If any one
undertakes that duty therein, let there be no obscenity, nor wickedness, nor
wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And
take a provision (with you) for the journey, but the best of provisions is right
conduct. So fear Me, O ye that are wise.
It is no crime in you if ye seek of the bounty of your
Lord (during pilgrimage). Then when ye pour down from (Mount) ‘Arafat, celebrate
the praises of Allah at the Sacred Monument, and celebrate His praises as He has
directed you, even though, before this, ye went astray.
Then return from the place whence it is usual for the
multitude so to do, and ask for Allah’s forgiveness, Most Merciful.
So when ye have accomplished your rites, celebrate the
praises of Allah, as ye used to celebrate the praises of your fathers, Yea, with
far more heart and soul. There are men who say: “Our Lord! Give us (Thy
bounties) in this world!” But they will have no portion in the Hereafter.
And there are men who say: “Our Lord! Give
us Good in this world and Good in the Hereafter. And save us from the torment of
the fire!”
To these will be allotted what they have earned; and
Allah is quick in account.
Remember Allah during the appointed Days, but if any one
hastens to leave in two days, there is no blame on him, and if any one stays on,
there is no blame on him, if his aim is to do right. Then fear Allah, and know
that ye will surely be gathered unto Him. (197-203, Surah Baqarah)
And complete the Hajj or ‘Umra in the service of Allah,
but if ye are prevented (from completing it), send an offering for sacrifice,
such as ye may find, and do not shave your heads until the offering reaches the
place of sacrifice. And if any of you is ill, or has an ailment in his scalp,
(necessitating shaving), (he should) in compensation either fast, or feed the
poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any
one wishes to continue the ‘Umra on to the Hajj, he must make an offering such
as he can afford, but if he cannot afford it, he should fast three days during
the Hajj. And seven days on his return, making ten days in all. This is for
those whose household is not in (the precincts of) the Sacred Mosque. And fear
Allah. And know that Allah is strict in punishment. (196, Surah Baqarah)
Behold! Safa and Marwa are among the Symbols of Allah.
So if those who visit the House in the Season or at other times, should compass
them round, it is no sin in them. And if any one obeyeth his own impulse to
Good,- be sure that Allah is He Who recogniseth and knoweth. (158, Surah
Baqarah)
O
ye who believe! Kill not game while in the Sacred precincts or in the state of
pilgrimage. If any of you doth so intentionally, the compensation is an
offering, brought to the Ka’ba, of a domestic animal equivalent to the one he
killed. As adjudged by two just men among you; or by way of atonement, the
feeding of the indigent; or its equivalent in fasts: that he may taste of the
penalty of his deed. Allah forgives what is past: for repetition Allah will
punish him for Allah is Exalted, and Lord of Retribution.
Lawful to you is the pursuit of water-game and its use
for food,-for the benefit of yourselves and those who travel; but forbidden is
the pursuit of land-game:- as long as ye are in the Sacred Precincts or in the
state of pilgrimage and fear Allah, to Whom ye shall be gathered back.
Allah made the Ka’ba the Sacred House, a means of
support for people, as also the Sacred Months, the animals for offerings, and
the garlands that mark them: that ye may know that Allah hath knowledge of what
is in the heavens and on earth and that Allah is well acquainted with all
things. (95-97, Surah Al-Mayedah)
And an announcement
from Allah and His Messenger, to the people (Assembled) on the day of the Great
Pilgrimage - that Allah and His Messenger dissolve (treaty) obligations with the
Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye
that ye cannot frustrate Allah, and proclaim a grievous chastisement to those
who reject Faith. (3, Surah Al-Taubah)
Do ye consider the
giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to
(the pious service of) those who believe in Allah and the Last Day, and strive
with might and main in the cause of Allah? They are not equal in the sight of
Allah: and Allah guides not those who do wrong. (19, Surah Al-Taubah).
O ye who believe!
Truly the Pagans are unclean; so let them not, after this year of theirs,
approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you,
if He wills, out of His bounty, for Allah is All-Knowing, All-Wise. (28,
Surah Al-Taubah)
O ye who believe! Fulfill (all) obligations. Lawful unto
you (for food) are all beasts of cattle with the exceptions named: but animals
of the chase are forbidden while ye are in the Sacred Precincts or in the state
of pilgrimage. For Allah doth command according to His will and Plan.
O ye
who believe! Violate not the sanctity of the rites of Allah, nor of the Sacred
Month, nor of the animals brought for sacrifice, nor the garlands that mark out
such animals, nor the people resorting to the Sacred House, seeking of the
bounty and good pleasure of their Lord. But when ye are clear of the Sacred
Precincts and let not the hatred of some people in (once) shutting you out of
the Sacred Mosque lead you to transgression (and hostility on your part). Help
ye one another in righteousness and piety, but help ye not one another in sin
and rancour: fear Allah: for Allah is strict in punishment. (1-2, Surah
Al-Mayedah)
Pilgrimage for Purification and Integration
And the Hadith records: إن الله قد فرض عليكم الحج
فحجوا (رواه مسلم) Allah has enjoined
the Haj on you, so perform Haj. (from
Muslim).
THE Haj has since become incumbent upon all Muslims provided they are healthy,
sane, mature, and un-indebted, endangered neither by war nor epidemic, and have
the means both to make the journey and to support any dependents left
behind.
As a concentrated expression of Islam, the Haj as defined by the Prophet of
Islam has preserved in ritual form not only the profound evocation of the
ancient impulse that has given birth to religion but also broadened the context
of the Haj ceremonies, linking them and their Makkan sites to the legends of the
prophets – Adam, Hawwa, Ibrahim, Hajirah and Ismael. The Yawm-al-Wuquf
(the Day of Standing Together before God) which is like a yearly rehearsal for
the Day of Judgment assumes both spiritual and physical connotations which defy
the fertile human imagination.
Being one of mankind's most enduring
pilgrimages, the Haj is a journey is at the centre of its practice and its roots
reach back to the distant city of Makkah. The territory of Makkah is barren and
rocky. As you enter a prayer for the prosperity of Makkah therefore includes a
prayer for the good things of material life.
On the appointed dates of
Haj every year over two million Muslims from all parts of the globe come
together to constitute the largest single gathering in one place at one time for
one purpose on Earth. The point of this journey has always been the same - to
detach a representative number of people from their homes and, by bringing them
to Islam's birthplace, to emphasize the unity of all human beings before their
Creator. The Haj's first requirement is to arrive on time, to keep an
appointment with the Creator and the community of believers. Once in Makkah, it
is a collective celebration and an intensely personal experience, the religious
apex of a Muslim's life.
The foundation of Ka’ba,
the House of Allah, goes back to Abraham. Its character was fourfold: (1) it was
the center to which all the Arab tribes resorted for trade; for poetic contests,
and for worship (2) it was sacred territory,
and was respected by friend and foe
alike. At all seasons, all fighting was and is forbidden within its limits, and
even arms are not allowed to be carried, and no game or other thing is allowed
to be killed. Makkah was recognized by Arab custom as inviolable for the pursuit
of revenge; (3) it was the place of prayer; (4) it must be held pure and sacred
for all purposes. The root ‘salama’ in the word Islam implies, among
other ideas, the idea of Peace and therefore when Makkah is the city of Islam,
it is also City of Peace. The same root occurs in the latter part of the name
Jerusalem, the Jewish City of Peace. When the day of Jerusalem passed, Makkah
became the “New Jerusalem”-or rather the old and original “City of Peace”
restored and made universal.
The House is referred to as “My House,” to
emphasize the personal relation of Allah, the One True God, to it, and repudiate
the Polytheism which defiled the Ka’ba with idols, until it was sanctified again
by the purity of Muhammad’s life and teaching. In his supplication upon seeing
the Ka’ba, the Prophet prayed: O God, increase this House in the honour and
magnification and bounty and reverence and piety that it receiveth from
mankind!” The holy Quran enumerates four rites, which have now acquired a
technical meaning: (1) Tawaf (2) Itikaf or retiring to the place
as a spiritual retreat for contemplation and prayer (3) Ruku and (4)
Sujud. The protection of the holy territory is the concern of all, but
special cleanliness and purity is required for the sake of the devotees who
undertake these rites.
The integrative power of this
journey attracts Muslims to the heartland of Islam and Makkah is a principal
part of speech in a sacred language. As a reminder of how life ought to be
lived, the journey has inspired peasants, princes, mystics and revolutionaries.
For these reasons, it represents a literal trip of a lifetime. Nevertheless, it
is important to understand that the pilgrimage is not just a matter of traveling
to Makkah. "Arrival is", as Michael Wolfe puts it, "only a beginning. The Haj
itself is a protean event composed of many stages, each one marked by a
collective rite. Changing its shape and purpose day by day, the ceremony does
not take place so much as it unfolds, first in a city, then on a desert,
becoming by turns a circle dance, a spiritual racecourse, a procession, a
camping trip in the dunes, an athletic event, a trade fair and a walking
meditation. It is a kind of Muslim United Nations, too, in which people from
around the world collaborate and even live together". This General
Assembly of Islam takes place at the holy baitu Allah
where the code of Ihraam relieves the pilgrim of
his worldly burden and restores his human innocence even if that may last the
seven rounds around the holy Kaaba, where for a brief spell he dances along with
the galaxies – always anticlockwise.
The Haj is the
complete pilgrimage, of which the chief rites are performed during the first
twelve or thirteen days of the month of Zul Hijja. The intending pilgrim
commences by putting on a simple garment of unsewn cloth in two pieces when he
is some distance yet from Makkah (Meeqat). The putting on of the ihram is
symbolical of his renouncing the vanities of the world. After this and until the
end of the pilgrimage he must not wear other clothes or ornaments, anoint his
hair, use perfumes, hunt or do other prohibited acts. The completion of the
pilgrimage is symbolised by the shaving of the head for men and the cutting off
of a few locks of the hair of the head for women, the putting off of the ihram
and the resumption of the ordinary dress.
Having once
undertaken the pilgrimage, it must be completed; not for worldly ends, but as a
symbol of service and worship to Allah. If we are prevented, for any reason,
from completing the rites, a sacrifice should be offered where the prevention
took place. It any one is taken ill after putting on the ihram, so that he has
to put on other clothes, or if he has trouble or skin disease and he has to
shave his head before completion, he should fast three days or feed the poor or
offer sacrifice.
Hunting and
the use of game are forbidden “while ye are hurumun,” i.e., while ye are (1) in
the Sacred Precincts, or (2) in the special state of Ihram. The Sacred Precincts
are sanctuary both for men and the beast.
Apart from the protection or immunity enjoyed by the pilgrims,
the immunity from attack or interference extended to the animals brought as
offerings for sacrifice makes them as sacred symbols. The animals are useful in
many ways to man. But if they are used for sacrifice, they become symbols by
which men show that they are willing to give up some of their own benefits for
the sake of satisfying the needs of their poorer brethren. This is the true end
of sacrifice, not propitiation of higher powers, for Allah is One, and He does
not delight in flesh or blood, but a symbol of thanksgiving to Allah by sharing
meat with fellow-men. The solemn pronouncement of Allah’s name over the
sacrifice is an essential part of the rite. Allah will accept in us the
sacrifice of self for the benefit of our fellow-men.
No one should suppose that meat or blood is acceptable to the One True God. It
was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah
does accept the offering of our hearts, and as a symbol of such offer, some
visible institution is necessary. He has given us power over the brute creation,
and permitted us to eat meat, but only if we pronounce His name at the solemn
act of taking life, for without this solemn invocation, we are apt to forget the
sacredness of life. By the invocation we are reminded that wanton cruelty is not
in our thoughts, but only the need of food. Now if we further deny ourselves the
greater part of the food for the sake of our poorer brethren in solemn assembly
in the precincts of the Haram, our symbolic act finds practical expression in
benevolence, and that is the virtue sought to be taught.
Rites and ceremonies may appear to be an unimportant
matter compared with the higher needs of man’s spiritual nature. But they are
necessary for social and religious organization, and their effect on the
individual himself is not to be despised. In any case, as they are visible
external symbols, they give rise to the most heated controversies. Such
controversies are to be deprecated. That does not mean that our rites and
ceremonies are to be made light of. Those in Islam rest on the highest social
and religious needs of man.
Self in the Sea of Seekers
Towards the end of the Pilgrimage the crowd is very great, and if any people
loitered after ‘Arafat, it would cause great confusion and inconvenience. The
pace has therefore to be quick for every one, a very salutary regulation. Every
member of the crowd must think of the comfort and convenience of the whole mass.
All virtue proceeds from the love and fear of Allah.
We are warned
that we must not allow our selfish passions to carry us away, because it is in
such times of stress that our spirit is tested. We are also warned against the
pitfalls that we must avoid in a large concourse of people. When at Sundown
after a day of supplication and meditation at Arafah, the holy Prophet rode his
camel with Usamah mounted behind him to leave for Muzdalifah, his fellow
pilgrims rushed to follow him. But at the very first signs of excess he cried
out: “Gently, gently! In quietness of soul! And let the strong amongst you have
a care for the weak!”
In case the pilgrim
has spent his money, he is shown what he can do, rich or poor, and yet holds his
head high among his fellows, as having performed all rites as prescribed.
Legitimate trade is allowed, in the interests both of the honest trader, who can
thus meet his own expenses, and of the generality of pilgrims, who would
otherwise be greatly inconvenienced for the necessities of life. The concourse
in Makkah added to the profits of trade and commerce. But the profit must
be sought as from the “bounty of Allah.” There should be no profiteering or
trade tricks. Good honest trade is a form of service to the community, and
therefore to Allah. It is recommended that pilgrims should come with provisions,
so that they should not be compelled to resort to begging. But, as usual, our
thought is directed at once from the physical to the spiritual. If provisions
are required for a journey on earth, how much more important is to provide for
the final journey into the future world? The best of such provisions is right
conduct, which is the same as the fear of Allah.
Passing from the immediate event to the general principle, we must not
retaliate or return evil for evil. The hatred of the wicked does not justify
hostility on our part. In his historic sermon, the holy Prophet prohibited the
killing of innocent people, the destruction of their property and the violation
of their honour. We may have to fight and put down evil, but never in a spirit
of malice or hatred, but always in a spirit of justice and righteousness.
Giving drinks of cold water to thirsty
pilgrims, and doing material services to a mosque are meritorious acts, but they
are only external. If they do not touch the soul, their value is slight. Far
greater, in the sight of Allah, are faith, endeavour, and self surrender to
Allah. Men who practice these will obtain honour in the sight of Allah. Allah’s
light and guidance comes to them, and not to those self-sufficient beings who
think that a little show of what the world considers piety is enough. Muslims
are enjoined to be strict in cleanliness, as well as in purity of mind and
heart, so that their word can be relied upon.
It we hasten to get all the
good things of the world, and only think of them and pray for them, we would
lose the higher things of the future. The proper Muslim attitude is neither to
renounce this world nor to be so engrossed in it as to forget the future life.
Allah’s commands are not arbitrary. His Will is the
perfect Archetype or Plan of the world. Everything He wills has regard to His
Plan, in which are reflected His perfect wisdom and goodness.
All sorts of people from all parts of the earth gather
during the Pilgrimage. They must not think that they are strangers, that nobody
knows them, and that they may behave as they like. It is the House of Allah, and
He has supreme knowledge of all things, of all thoughts, and motives. While He
is Oft-forgiving, Most Merciful, He is also strict in enforcing respect for His
ordinances.
When the Pilgrimage was proclaimed, people came to it
from every quarter, near and far, on foot and mounted. The “lean camel” coming
after a fatiguing journey through distant mountain roads typifies the
difficulties of travel, which Pilgrims disregard on account of the temporal and
spiritual benefits.
There are benefits both for our material life as well
as for our spiritual life. Of the former kind are those associated with social
intercourse which furthers trade and increases knowledge. Of the latter kind are
the opportunities of realising some of our spiritual yearnings in sacred
associations that go back to the most ancient times. Of both kinds may be
considered the opportunities which the Haj provides for strengthening our
universal brotherhood.
The general food prohibitions are meant for
health and cleanliness, but the worst abominations to shun are those of false
worship and false speech.
The qualities of
Allah’s devotees are: (1) humility before Allah makes them receptive, and
prepares them to listen to Allah’s Message; (2) fear of Allah, which is akin to
love, touches their heart, and penetrates through their inmost being; (3) they
are not afraid of anything in mortal life; they take their trials patiently, and
go on in a course of righteousness with constancy; (4) their prayer now is not a
matter of form, but a real communion with Allah, with a sense of confidence and
(5) gratitude to Allah, as shown by practical acts of charity to all
fellow-creatures.
The pilgrims who perform Haj are taking part in a phenomenon that tests
the human family's faith in God. In this sense, the Haj is a journey through
time and space for the purpose of bonding people to the ethical monotheism of
Ibrahim. This dimension of the Haj penetrates its entire ritual process,
connecting the present moment to the past which is brought to life in full
intensity with a unique dress code and a universal linguistic code. Both the
codes assume a new and uniform dimension as we hear the soulful incantation of
لبيك اللهم لبيك، لبيك لا شريك لك لبيك، إن الحمد والنعمة لك والملك لا شريك لك.
(I respond to Your
call, O Allah, I respond to Your call, and I obey Your orders. You have no
partner, I respond to Your call. All the praises and blessings are for You).
The two codes of the Ihraam and Talbiyya remain the same for the 'Hindi', the
Herzegovinian, the Gambian and the Guyanese. Talbiyya means to wait in a
ready state for an order or direction. This ritual choreography and these
primitive looking robes are a living reality.
When the Pilgrimage was proclaimed, people
came to it from every quarter, near and far, on foot and mounted. The “lean
camel” coming after a fatiguing journey through distant mountain roads typifies
the difficulties of travel, which Pilgrims disregard on account of the temporal
and spiritual benefits.
On the road to this spiritual emancipation, Haj
is a stage about which the holy Prophet pbuh) said: “Whoever performs Haj to
this house …and does not commit sins, he will come out as pure as a newborn
child”. This transcendent state of mind can be achieved only through a
systematic and disciplined purification.
Even in the Information Technology age, Haj remains hard
to perform. Emotionally and physically it is a taxing and rigorous experience.
It is this aspect on which this manual aims to concentrate. Given the intensity
of prayers and the rigour of the time-bound manasiks, it is imperative to
make thorough preparations before embarking on this tough journey. The
preparation for the Haj should commence immediately on making niyat for
performing the pilgrimage. This manual has been prepared to assist Trainers who
in turn will advise intending pilgrims in this task.