Thi excerpt i taken from the book Manoon Hajj o Umrah publihed by Maktaba Darualam Reearch Center.
It i extremely neceary to arrange a few matter before performing the obligatory Hajj, becaue without rectifying them, it i not poible to fully benefit from the reward, virtue, bleing, and fruit of Hajj.
Firt and foremot, a peron mut correct hi belief according to the Book and unnah. Thi i only poible when a peron free himelf from the chain of family, cutom, and ect, and incerely reolve to take guidance olely from the Book and unnah. After the truth become clear, he accept it wholeheartedly and doe not fall prey to any expediency.
Belief in the Onene of Allah (Tawheed):
Among all the belief of Ilam, the belief in Tawheed (Onene of God) and Rialat (Prophethood) hold the tatu of foundation and tarting point. It explanation i a follow: There are certain name, action, attribute, right, and etiquette which, according to the Book of Allah and the authentic unnah, are excluive to Allah Almighty. Among thee, believing in Allah Almighty a the One without partner and not accepting the aociation of any creation with Him i the belief in Tawheed.
It detail are a follow:
◈ Among the name, Allah and Ar-Rahman are two name that are excluive to Allah Almighty and cannot be attributed to any creation.
◈ A far a action are concerned, it i neceary for them to recognize a a mean and caue in Allah' action and power only that which ha correct and clear evidence from the Book and unnah for being a mean. Or human ene and intellect tetify to it being a mean, for example: parent are the mean of a child' birth, the true Creator i Allah, but conidering parent a the mean of a child' birth i not contrary to Tawheed, becaue thi i a reality whoe truth i etablihed by the Book, unnah, intellect, and ene. However, conidering the birth of a child a a "miracle" of ome idol or tar, or attributing it to the benevolent gaze of a buried elder, i outright ignorance, deluion, and hirk becaue there i no hariah, enory, or rational evidence for it. You are attributing a hare in the birth of a child to them without knowledge, and thi i hirk.
imilarly, conidering any creature a the provider of utenance without apparent caue and mean, the giver of offpring, the grantor of health and well-being, or the owner of benefit and harm, life and death, i alo explicit hirk.
◈ An example of Tawheed in the attribute of Allah Almighty i that hearing and fulfilling every plea of every creature at all time and place i excluively the attribute of Allah Almighty. For thi tak, Allah Almighty ha not appointed any favored ervant; therefore, no angel, jinn, human, or holy pirit hare with Allah Almighty in hearing and fulfilling people' plea.
imilarly, the Book and unnah mention many attribute of Allah Almighty, but their modality i not explained; therefore, it i obligatory to have complete faith in thee attribute, while decribing their modality or quetioning about it i an innovation. For example, the Holy Quran mention one attribute of Allah Almighty, "hand", and believing in it without delving into it modality or comparion i a requirement of the belief in Tawheed.
◈ imilarly, Allah Almighty i unique and without partner in Hi pecial right and etiquette a well. For example: the act uch a tanding with folded hand, bowing, protration, upplication, vow, offering, oath, laughtering acrifice, etc., which are performed by ervant beyond worldly cutom and action, thee act of reverence are olely the right of Allah. It i alo only Allah’ right that a ervant eek Hi pleaure in all hi action and movement and daily routine, fear Him, hope from Him, trut Him, and expree hi humility and ubmiion before Him.
ummary:
That i, every name, action, attribute, or etiquette that i excluively for Allah Almighty, conidering it for any creation i hirk (aociating partner with Allah). And if one doe not repent from hirk, it i an unforgivable in. Whoever die upon major hirk i an eternal inhabitant of Hell, and Allah ha forbidden Paradie for him.
Reference: Al-Ma'idah:72
Following the unnah:
To accept the Meenger of Allah ﷺ a a Meenger mean that a peron, after the truth become clear in matter of religion, hould obey him unconditionally and not let hi garment be tained with innovation. Alo, in all worldly matter, one hould completely avoid oppoing the Book and unnah.
Innovation (Bid'ah):
Anything that i not etablihed by any hariah evidence in principle and i made part of the religion i innovation (bid'ah). No matter how attractive it may appear, in reality, it i pure miguidance. Therefore, it i neceary for a Mulim to completely avoid innovation in all act of worhip, including Hajj and Umrah, becaue their mixture caue the good deed to be lot.
incerity of Intention:
The meaning of intention (niyyah) i reolve, and reolve i an act of the heart. In Ilam, the reward of all good deed depend olely on the incerity of intention.
Reference: ahih al-Bukhari, Beginning of Revelation, Hadith:1
Therefore, the one performing Hajj or Umrah hould keep their intention free from hypocriy or the deire for howine and perform Hajj and Umrah olely for the pleaure of Allah Almighty, and hould not make any worldly benefit the main purpoe of it.
Performing Hajj only with lawful earning:
Great emphai ha been placed in Ilam on avoiding the unlawful. A peron whoe clothing and food are unlawful, hi prayer are not accepted. Therefore, it i obligatory upon every Mulim to earn wealth through legitimate mean and pend it only on lawful matter. Accordingly, it i neceary for the one performing Hajj and Umrah to do o only with lawful earning.
Fulfilling the right of people:
Oppreing the right of people i a great in. Thi in become an obtacle in the acceptance of good deed. A peron who deprive other of their right or die without forgiving them will not only be deprived of hi good deed on the Day of Judgment, but when hi good deed are exhauted, he will bear the in of the rightful owner. Thu, becoming bankrupt, he will be detined for Hell. [العیاذ بالله] [صحیح مسلم، البر والصلة، حديث: 2581]
Ruling on Hajj for a Debtor:
If a capable or wealthy peron i in debt olely due to buine tranaction, and he ha other mean to repay the debt, uch a inheritance, owned land, or buine equipment ufficient to clear the debt, then if he ha the neceary fund for Hajj, performing Hajj i obligatory. However, if he apparently ha no other mean to repay the debt but ha the ability to perform Hajj, he hould firt repay the debt and then perform Hajj once he ha accumulated wealth again.
However, if another peron wihe to end him for Hajj on hi behalf, then performing Hajj in that cae i valid. [And Allah know bet]
Avoidance of Cutom and Tradition:
Interference of cutom in good deed i not deirable. And if any cutom involve diplay or a inful apect, then accordingly the reward of Hajj or Umrah may be diminihed. For example: when bidding farewell to the pilgrim or on the occaion of reception upon return, if garland or imilar item are placed on him, or he i called by the title "Haji ahib," thi open the door to pride and howing off, which he hould dicourage, and intead adopt the path of gratitude and reflection. That Allah Almighty ha granted me the honor of performing Hajj, now there hould be a revolution in my life; it hould not happen that due to any of my in, the reward and merit of Hajj i reduced or nullified.
Recite thi prayer when leaving home:
[بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ]
In the name of Allah, I leave home; I trut in Allah. The trength to do good and the courage to avoid evil i not poible except by Allah’ help.
Reference: Jami` at-Tirmidhi, Ad-Da`awat, Hadith:3426
Prayer for bidding farewell to the pilgrim [or any traveler]:
[اسْتَودِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ]
I entrut your religion, trut, and the outcome of your deed to Allah Almighty.
Reference: Munad Ahmad:2/7], [unan Abi Dawood, Jihad, Hadith:2600
What to ay to thoe who bid farewell to the pilgrim [or traveler]?
[أَسْتَوْدِعُكَ اللَّهَ الَّذِي لَا تَضِيعُ وَدَائِعُهُ]
I entrut you to the protection of Allah, in whoe protection thing entruted are never lot.
Reference: unan Ibn Majah, Jihad, Hadith:2825
Recite thi upplication after mounting the vehicle:
[اللهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللهُ أَكْبَرُ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا، وَمَا كُنَّا لَهُ مُقْرِنِينَ، وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُون، اللَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالتَّقْوَى، وَمِنَ الْعَمَلِ مَا تَرْضَى، اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا، وَاطْوِ عَنْا بُعْدَهُ، اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الْأَهْلِ ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ ، وَكَآبَةِ الْمَنْظَرِ ، وَسُوءِ الْمُنْقَلَبِ فِي الْمَالِ وَالْأَهْلِ]
Allah i the Greatet. Allah i the Greatet. Allah i the Greatet. Pure and holy i the Being who ha ubjected Hi creation for our ride and placed it under our control. And we ourelve did not have the power to control it by our own planning and trength; He did o by Hi grace and mercy. And ultimately, we are returning to our Lord. O Allah! We ak You for righteoune and piety on thi journey and for deed that pleae You. O Allah! Make thi journey eay for u and horten it length (by Your power and mercy). O Allah! You are our companion and partner in the journey and the caretaker and guardian of our familie. O Allah! I eek refuge in You from the hardhip and difficulty of travel and from eeing anything ditreing, and from encountering any harm to my family or property upon return from the journey.
Reference: ahih Mulim, Hajj, Hadith: 1342
Obervance of unnah Prayer and Remembrance: The pilgrim hould, a much a poible, maintain goodne, piety, remembrance of Allah, and prayer during the journey o that he can protect himelf from the michief of the elf and the whiper and attack of atan.
