#hajj agent

[onboardbd]

Turkey | OnboardBd

[tifa-tour]

[almakkahsuleman3115]

Economy Hajj Package for Hajj Season 2023

Total Rs. 1430000/= MAKTAB CATAGORY “C” SATTELMENT IN AL-AZIZIAH/SHOQIA/KHALIDYA/BAHTA AL-QURAISH MAKKAH HOTEL 800 METERS MADINAB HOTEL 500 METERS TRIPPLE BED: 14,90,000 DOUBLE BED: 15,50,000 THREE TIME DOUBLE DISH PAKISTANI FOOD QUALITY TRANSPORT FOR TRANSPORTATION BETWEEN HOLLY CITIES

[memorabletrip]

Best Travel Agency in Faridabad Memorable your trip is the best travel agency in Faridabad, Haryana. Our travel agents in Faridabad offers hills, wildlife, and pilgrimage tour packages in India. Just click book your trip

[poppapeasy]

story goes: denzel washington told his agent “you ain’t taking no calls for the next year; im prepping for one role and one role only”

[^not sure how true being that he was featured in two films within the next year]

that was in 1990 and the role was to depict El Hajj Malik El Shabazz in Warner’s big screen adaptation of Alex Haley’s book. Warner knew they wanted Denzel, Denzel wanted the role (even before Spike was brought in to direct the picture) Denzel allegedly went about living life as a devout Muslim for the following year leading up to filming in 1991.

[acti-veg]

Actually I researched that if you’re completing the piligrimage to Mecca (the Hajj) it appears to be that you have no choice but to sacrifice an animal for the piligrimageto be considered complete. and it seems if you’re rich even if you aren’t doing the piligrimage you have to sacrifice an animal every Eid al-Adha. To gove to the poor of course. Personally I am not rich but I’ve been thinking about how I would have this obligation if I was rich.

There are very few things you can say about Islam that would apply to al Muslims in all situations, there is more diversity of opinion and more flexibility than people usually recognise. Some purists will argue sacrifice is required, but they also argue you must perform the sacrifice yourself, which the majority of pilgrims do not do, they tend to pay an agent to do it on their behalf.

There are also contrary viewpoints within Islam, too. Imam al-Sadiq states:

“It can be said that mass slaughtering of animals is no longer required to feed people at Mina. This is also supported by the report of Imam al-Sadiq (as), which states that the Imam was asked if it is permissible for sacrificial meat to be taken out of Mina and the Imam replied that it is permissible. Imam said, “the community at present is affluent, whereas in the earlier times people were financially constraint and hence needed sacrificial meat to feed on during their stay at Mina.”

The Quran itself says: “But if you are prevented, then [offer] what be obtained with ease of hady.”

You can easily make an argument that you are prevented by your veganism, rather than poverty as the passage most likely refers to. I’ll refer you to the ICCI comment on the matter more generally as well:

It is permissible for a pilgrim to substitute the sacrifice (qurbani) of an animal at Hajj with an alternative offering that is of the same – or more – value depending on the needs and priority of the Muslim community.

[wishesofeternity]

“Harkha Bai, now Maryam-uz-Zamani and queen mother of the empire, is a prodigiously wealthy woman with her own ship, who controls her finances and trades under her own name. Indeed, many of the Mughal noblewomen, since the time of Akbar, have become independently wealthy as the Mughal empire has flourished. In addition to their monthly allowances, Mughal noblewomen are given expensive gifts by courtiers, own property, and further increase their wealth through trade. Of all the Mughal nobles who conduct trade, fully half of the names documented are that of women. Akbar had prodigiously increased the wealth of the Mughal empire and the Mughal noblewomen became consequently immeasurably wealthy. When Akbar dies, according to a Flemish visitor’s calculations, his gemstones alone, ‘his diamonds, rubies, emeralds, sapphires, pearls and other jewels’ will be valued at 60,520,521 rupees.

... Maryam-uz-Zamani’s favoured status at Jahangir’s court is reflected in the fact that she is one of only four members of the court (one of whom is Jahangir himself) and the only woman to have the high rank of 12,000 cavalry, and she is known to receive a jewel from every single nobleman at court ‘according to his estate’ every year on the occasion of the new year’s festival. But what Maryam-uz-Zamani is most interested in, what she invests her money in and actively participates in, is trade.

...It is from the hustling, garrulous town of Surat, where a scattershot of languages ricochets off the lanes while the merchants work, that Harkha Bai trades through the enormous ship that sails under her colours, the Rahimi. Harkha Bai, like the other Mughal noblewomen, cannot trade directly with the merchants and so the zenana employs a huge number of agents, middlemen and financial advisers, ‘mirroring in miniature the emperor’s own finance ministry’. The women send out their personal servants to bargain and negotiate with the Europeans at the court and gifts and favours are exchanged. The Rahimi is one of the largest vessels of any kind to sail the Indian seas. Her capacity is upwards of 1,500 tons and the ship has room for a load of 1,500 passengers. In 1613, the Rahimi is transporting goods worth 100,000 pounds equivalent to, in today’s currency, half a billion rupees. But the Rahimi, like Gulbadan’s Salimi and Ilahi thirty years previously, is also a Hajj ship. The Rahimi trades in Hindustan’s major exports—indigo, cotton and silks, but also leather, metal, carpets, spices, opium and jewels. In return, it brings back goods of particular interest to the noblewomen—gold, silver, ivory, pearls, amber, perfumes, wines, brocade, cutlery and glassware. But it also carries passengers to and from Mecca, for the sacred Hajj pilgrimage. Indeed the Rahimi is famous amongst the Europeans for being ‘the great pilgrimage ship’. Which is why the outrageous and scandalous piratical attacks by the Portuguese against the Rahimi in 1612 and 1613 will be considered so grave as to bring about a complete reversal of fortunes, both for the Portuguese and, incidentally, for the newly arrived English.

When the Rahimi is seized by the Portuguese in the autumn of 1613, just after the end of the monsoon season, and carried off to Goa, the tumult and outcry at the Mughal court is unprecedented. Everyone knows the Rahimi is Maryam-uz-Zamani’s ship, and she carries the requisite and loathed Portuguese pass, with its sacrilegious image of the Virgin Mary. The English are aghast at this action and describe the Rahimi as being ‘verye richly laden’, and even more provocatively, not only do the Portuguese seize the ship and its goods ‘but took also 700 persons of all sorts with them to Goa; which deeds of theirs is now grown so odious that it is like to bee the utter undoing of the Portungales in their parts’. So the Portuguese, in seizing the goods and passengers of a Hajj pilgrim ship filled with pilgrims, have carefully gauged the freight of their action and this is not only an act of piracy, but an act of religious persecution against the Mughal empire. It is clearly intended to be both a rebuke and a scathing warning to Jahangir, to dissuade any further contact and trade with the recently arrived English adventurers. But the Portuguese have miscalculated their hand. Jahangir is furious.

When it becomes clear to Jahangir and the court that the Portuguese are not going to return the Rahimi immediately, the emperor acts with crackling speed. Jahangir orders the halt of all traffic through Surat and this immediately paralyses the lucrative trade which has made the fortune of this city. He further shuts down the Jesuit church in Agra, which had been built under Akbar, and suspends all allowances to Portuguese priests living in Mughal India. Jahangir also sends his agent, Mukarrab Khan, to lay siege to the Portuguese town of Daman. These extreme actions taken by Jahangir are unusual, for the Mughal court has become used to the rapacious brutality of the Portuguese and has usually reacted by ignoring it or accommodating it if possible. But this is the Rahimi which has been seized by the Portuguese, Maryam-uz-Zamani’s flagship pilgrim ship, and the queen mother demands retribution. This is an altogether unusual situation, demonstrating the great cultural upheavals and the tectonic changes that are shaping the Mughal empire—this is a Hindu queen’s Muslim ship, carrying Hajj pilgrims in Christian waters patrolled by the Portuguese armada. This fraught situation lasts a long time, with neither side willing to concede defeat. But the age of Portuguese dominance in Indian waters has effectively been ended. ‘The Great Mogul’s mother was a great adventurer,’ writes an English agent succinctly, ‘which caused the Great Mogul to drive the Portingals out of the place.’

The capture of the Rahimi, and the insult it is perceived to be to the queen mother of the Mughal empire, precipitates the decline of Portuguese fortunes. Already in 1612, an EIC fleet under Captain Thomas Best had decisively defeated a Goa armada off Surat and had shown the Portuguese to be less than invincible. Jahangir even writes about the ‘good news’ of Portugal’s defeat at English hands with satisfaction in his Jahangirnama. ‘Battle had taken place’, he writes, between the English and the Portuguese, ‘most of whose ships were burned up by English fire’. This is the only incident involving the ‘firangis’ that Jahangir ever writes about in the Jahangirnama. Now, after the perfidious actions of the Portuguese, Jahangir is increasingly inclined to negotiate trade agreements with the English and in the next few years the English will slowly replace the Portuguese as the primary foreign power at the Mughal court. Harkha Bai lives another ten years, dying at the very respectable age of eighty-one in 1623. She never will get back the Rahimi, but this daughter of the desert, who has never seen the ocean, will have the satisfaction of knowing that she has been part of the process that evicts the great naval force of the Portuguese from Indian shores.”

- Ira Mukhoty, “Daughters of the Sun: Empresses, Queens and Begums of the Mughal Empire”

[empress-hancock]

So a while back I was at an art museum and I saw a piece by a Pakistani woman, Naiza Khan, from this collection and I wrote down her name so I could look her up later and I really wanted to share what I found because her works are really cool. The museum I went to wrote about the piece that it was ambiguous whether the sculpture was meant to be viewed as restrictive or protective, and I liked that angle a lot. This page I posted the link to expands upon that even further and I wanted to share some of my favorite passages:

“In writing about her installation piece The Crossing in which suits of armor created around the female shape set sail in a wooden boat, Naiza drew attention to the year in which she made the installation—1429 Zil-Hajj, an Islamic echo of the Christian calendar’s year 1429 in which Joan of Arc led the French army to victory in the Battle of Orleans. In Pakistan, 1429 Zil-Hajj started during the 40 day mourning period for Benazir Bhutto—like Joan of Arc, a female leader who polarized opinion and died brutally, reviled by some, sanctified by others. The empty suits of armor speak to the history of both women, and force us to ask in which calendar we’re living—15th century or 21st?” (Page 8, Kamila Shamsie)

“… the fact remains that many of the armored pieces are, as Naiza puts it ‘designed to fit the imagination rather than the body.” (Page 10, Kamila Shamsie)

“Those gilded wings might be armored, but the real threat to them comes not from outward attack but from their own forgetful nature. When dreams or imagination descend, or cross over, into another space they are in danger of losing part of themselves.” (Page 10, Kamila Shamsie)

“Her turn to the hard and unyielding metal bodily implements, which include charged objects such as chastity belts, metal corsets, and lingerie made with steel, suggests that the tension between the demands of the social order, and the intractability of the body has sharpened considerably in her recent work.” (Page 12, Iftikhar Dadi)

“What is the possible relationship between obsolete European implements that seek to shape and control the female body, and modern Islamic legal, social, and ethical injunctions for women? Is modern, scripturalist Islam simply being equated with medieval European repression, torture, or confinement? Or, as the reuse of such devices by S & M, bondage and other subcultures in the west suggests, have these devices today primarily acquired the aura of a transgressive fetish?” (Page 12, Iftikhar Dadi)

“Naiza’s work demonstrates that freedom for women is not a simple matter of transgressing or overthrowing repressive social mores, as the very delineation of what is possible to accomplish as an agent emerges within the discursive constraints of the social order.” (Page 19, Iftikhar Dadi)

“Naiza’s work insistently reminds us of this paradox of subjectivation. In order for the voice and the body of the woman to emerge into public space from a condition of invisibility and subalternaity, its presence must be recognized and shaped by discursive norms.” (Page 20, Iftikhar Dadi)

A quote from Naiza herself reads: “I made some images in my little book in July last year [2006]. These were drawings of “bullet proof vests.” I was intrigued by them, and felt they needed to be made in metal. At the same time they felt like something very soft, close to the body, like fabric… The idea of trapping and protection comes together in these pieces. An ambiguous thought, not sure where one idea stops and the other begins… something so prevalent in our society.” (Page 21, Naiza Khan)

“The welding points on the metal armatures are further allegorized as Heavenly Ornaments, suggesting that the terrible beauty of the violent forging of the metal joint is a necessary accomplice for subjective expression. The works in metal do appear to offer a choice—the ability to wear them or discard them at will. But this choice is essentially an impossible one, in that it is situated between the inarticulate, excessive, and private body, and the normative female body that is increasingly public and visible but forged by discursive norms that allow it to speak only by simultaneously working both violence and protection upon its bodily excess.” (Page 23, Iftikhar Dadi)

I encourage you to read the whole thing, because there’s a lot more discussion of the politics of her pieces, both in terms of feminism and Islam, and about how the artistic choice of her refusal to showcase head coverings (and, to a lesser extent, western beauty standards as well) in her physical works (while addressing them in written works instead) is symbolic. I really like the idea of the clothing being stuck between protecting you and harming you, showing you off but in a consumable way, and how she touches on the false perception of the choice that we have in the matter. She also has some other really cool works shown elsewhere on her website that aren’t part of this set (lots of watercolor!), some of which seem to be inspired by living conditions of people in Pakistan, the ocean, or South Asian history. She also has an instagram if anyone is still using that and wants to check out more of her work.

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[tifa-tour]

[almaqead]

"The Remote Place." Surah 22, "Al Hajj", "the Solemnity."

I have been using the Quran as the theoretical basis for a new strand of DNA in the field of theology. As we know, Allah called Muhammad to the Kahf in order to communicate the screw shaped path man has taken of the ages and make the way straighter, to restate its stretch goal of a universal brand of goodness from which all mankind could benefit.

The document was written and has been maintained in Arabic but was not intended to be exclusive nor intrusive. Allah is forthright about this to His Messenger. The Glorious Quran is the only document in religious history that proclaims God is Unseen but present wherever life can be found and is the Agent in every religion mankind has ever practiced:

"The Qur'an is a sacred book sent by the Lord of all creation. It is a book for all human beings. It was in the seventh century AD that Islam came to the world. According the Islamic belief, God sent the same religion to every nation that is, Islam.

The only distinctive quality of Islam, as regards to Prophet Muhammad is that while the messages sent to previous prophets got distorted, the original text of the message sent to Prophet Muhammad has been fully preserved due to the availability of paper (papyrus) in its crude form at the time and with the invention of the printing press in times to come.

That is why, now, for later generations (after the emergence of Islam) the greatest and the only source of knowledge of the right concept of God, in its pristine form, is Islam. Anyone who wants to grasp the true concept of God has no choice but to turn to the Quran."

We must study the Quran if we are to know how to cross religious differences, a sacrament known as Hajj. All mankind must perform the Hajj. About this the Surah has a message:

22-27-32:

Call ˹all˺ people to the pilgrimage.1 They will come to you on foot and on every lean camel from every distant path,

so they may obtain the benefits ˹in store˺ for them,1 and pronounce the Name of Allah on appointed days over the sacrificial animals He has provided for them. So eat from their meat and feed the desperately poor.

Then let them groom themselves,1 fulfil their vows, and circle the Ancient House.”

That is so. And whoever honours the rituals of Allah, it is best for them in the sight of their Lord. The ˹meat of˺ cattle has been made lawful for you, except what has ˹already˺ been recited to you.1 So shun the impurity of idolatry, and shun words of falsehood.

Be upright ˹in devotion˺ to Allah, associating none with Him ˹in worship˺. For whoever associates ˹others˺ with Allah is like someone who has fallen from the sky and is either snatched away by birds or swept by the wind to a remote place.

That is so. And whoever honours the symbols of Allah, it is certainly out of the piety of the heart."

Commentary:

Muhammad was told by God and the Angel to teach mankind how to graduate from piety, ritual, and prayer to understanding. Specifically, he told the Founders of Islam to end war, conflict, corruption, class warfare, hoarding, and poverty and deal with mankind's troubles according to rules that visibly changed the lots of the suffering.

Hajj is the "distant path" man must travel apparently in order to grasp what this means and actually do it. Rituals are all right, they help cement the mind and illustrate the text, but they are severely limited in the craft of the relief of dismay and poverty, and he adds do not submit to interfaith prejudices and waylay assistance to those who really need it:

22: 33-35:

"You may benefit from sacrificial animals for an appointed term,1 then their place of sacrifice is at the Ancient House.

You may benefit from sacrificial animals for an appointed term,1 then their place of sacrifice is at the Ancient House.

For every community We appointed a rite of sacrifice so that they may pronounce the Name of Allah over the sacrificial animals He has provided for them. For your God is only One God, so submit yourselves to Him ˹alone˺. And give good news ˹O Prophet˺ to the humble: those whose hearts tremble at the remembrance of Allah, who patiently endure whatever may befall them, and who establish prayer and donate from what We have provided for them."

We cannot ask the poor and disabled to pray and be patient. Something must be done. The Quran specifically says the conditions in the mind, heart and on the surface of the world must simultaneously evolve so the bureaucracy of cruelty comes to an end immediately, at once, instantly, right now.

We know this thing called God is there, we now for sure sages can speak to Him and comprehend His Sooth, we should at least try to abide by its wisdom and clean up this wreck.

Next we discuss the fastest way to make this great and magnificent change via everyone's favorite Middle Eastern Arabic topic, the camels.

[sassywerewolftree]

How to Book Flights for a Religious Pilgrimage

Book cheap flight tickets and hotels- https://trailtravelz.com/

Booking flights for a religious pilgrimage requires careful planning and consideration to ensure a smooth and meaningful journey. Whether you're traveling to Mecca for Hajj or Jerusalem for a spiritual retreat, here's a step-by-step guide to help you navigate the process:

1. Research Your Destination

Begin by researching the specific requirements and recommendations for your pilgrimage destination. Understand visa requirements, travel advisories, and any special considerations for travelers undertaking a religious journey.

2. Plan Ahead

Pilgrimages often have specific dates and timelines, so it's crucial to plan your travel well in advance. Booking early not only ensures availability but can also help you secure better flight deals.

3. Compare Flight Options

Use reliable flight comparison websites or consult with travel agents specializing in religious pilgrimages. Compare different airlines, flight durations, layovers, and costs to find the best option that suits your schedule and budget.

4. Consider Direct vs. Indirect Flights

Direct flights may be more convenient but could be more expensive. Indirect flights with layovers might offer cheaper alternatives, but consider the additional travel time and potential fatigue, especially if you have specific religious obligations upon arrival.

5. Check for Group Travel Options

Many pilgrimages organize group travel arrangements, which can simplify booking and provide added support during the journey. Look for group packages that include flights, accommodation, and local transportation.

6. Ensure Travel Insurance Coverage

Given the significance of religious pilgrimages, consider investing in travel insurance that covers medical emergencies, trip cancellations, and other unforeseen events. Check if your insurance policy includes coverage specific to religious travel.

7. Verify Documentation Requirements

Ensure you have all necessary travel documents, including passports, visas, and any permits required for religious activities at your destination. Keep copies of important documents in both digital and physical formats.

8. Plan for Religious Observances

Coordinate your travel plans with the schedule of religious observances at your destination. Factor in time for rituals, prayers, and visits to sacred sites when booking your flights and arranging your itinerary.

9. Stay Informed About Travel Restrictions

Be aware of any travel restrictions or guidelines specific to religious pilgrimages, especially in light of global events or local regulations that may affect your travel plans.

10. Seek Guidance from Religious Authorities

Consult with religious leaders or advisors who specialize in pilgrimage travel. They can provide guidance on spiritual preparation, cultural norms, and practical tips for a fulfilling pilgrimage experience.

By following these steps, you can book flights for your religious pilgrimage with confidence, ensuring a journey that is not only physically comfortable but spiritually enriching.

[memorabletrip]

Best Travel Agency in Faridabad

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[williamchasterson]

Egyptian pilgrims 'totally abandoned' in Hajj heat

With hundreds thought dead, one victim’s family say unregistered pilgrims have been failed by travel agents. from BBC News https://ift.tt/NDX03y4 via IFTTT