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Insight about the Rites of Hajj in Light of the Qur’aan, Sunnah, and Reports from the Companions

By ‘Abdul-Muhsin ibn Hamad al-‘Abbaad al-Badr

Translated by Aboo Shaybah

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Table of Contents Introduction 3 Manners to be Observed during Hajj and ‘Umrah 4 The Virtues of Hajj and ‘Umrah 6 The Obligation of Hajj and ‘Umrah 9 Prerequisites (Shuroot) of Hajj and ‘Umrah 11 Pillars (Arkaan) of Hajj and ‘Umrah 13 Obligations (Waajibaat) of Hajj and ‘Umrah 15 Recommended Acts (Mustahabbaat) During Hajj and ‘Umrah 18 The Meeqaat for Ihraam with Respect to Place and Time 18 Prohibited Acts while in Ihraam 21 Description of Hajj and ‘Umrah in Summary and in Detail 29 Preparation for Ihraam 29 Ihraam 30 The Talbiyah 36 Entering al-Masjid al-Haraam 38 Tawaaf 39 Drinking Zamzam Water 43 Sa‘y between as-Safaa and al-Marwah 44 Shaving the Head or Shortening the Hair 46 Assuming Ihraam for Hajj from Makkah on the 8th of Thul-Hijjah and Heading to Minaa 47 Being Present at ‘Arafah 48 A Collection of Du‘aa’ and Thikr from the Qur’aan and Authentic Sunnah 50 Spending the Night at Muzdalifah 63 Acts Done on the Day of Sacrifice 64 Spending the Nights in Minaa Throughout the Days of Tashreeq 68 Stoning the Jamaraat During the Days of Tashreeq 69 The Farewell Tawaaf (Tawaaf al-Wadaa‘) 72 Visiting the Masjid of the Messenger 72

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In the Name of Allaah, the Most Merciful, the Bestower of Mercy

Introduction All praise is due to Allaah, al-Malik (owner of all), al-Quddoos (perfect in every way, having no

flaw), as-Salaam (absolved of any imperfection). He obligated specific duties and decreed laws perfectly. He designated the performance of Hajj to His Sanctified House as one the pillars of Islaam and its tremendous foundations. I testify that none has the right to be worshipped except Allaah alone, having no partner; Owner of infinite favour, bounty, majesty and generosity. I further testify that Muhammad r is His worshipping servant and Messenger; the perfectly exemplary role model and leader; the best of all who prayed, gave alms, performed Hajj and ‘Umrah, and fasted. O Allaah send salaah, salaam, and blessings upon him, upon his noble and elite family, upon his Companions who guided mankind and shone as lamps in the darkness, and upon all who succeeded them, treading their path with clean hearts and acknowledging them with fine words,

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W��V��U��T��S��R��Qz “They say: O our Lord! Forgive us and our brothers who preceded us in Eemaan, and do not place in our hearts any rancour towards those who have Eemaan. O our Lord, You are Most Merciful, Most Kind.” [al-Hashr (59):10] It is well established among all Muslims – the learned person and the lay person – that the greatest blessing bestowed by Allaah upon all jinn and humans in the later generations is that He sent to them His noble Messenger, Muhammad, – may the finest salaah and most perfect salaam be sent upon him – to bring them out of the darkness into the light and guide them to the path which is right. Thus, he directed his Ummah to all good, warned them against every evil, and conveyed the message in a lucid manner. Allaah has founded His sound, pristine, upright religion upon five pillars: the testimony that none has the right to be worshipped except Allaah, and that Muhammad is His Messenger; establishing Salaah; paying Zakaah; fasting Ramadaan; and performing Hajj at the Sanctified House of Allaah. This is established in the well-known hadeeth of Jibreel where he questioned the Prophet about Islaam, Eemaan, Ihsaan, the Hour, and its signs. At the end of it the Prophet r said, “That was Jibreel. He came to teach you your religion.” When the Prophet r was asked about Islaam he said,

�� ( �)� �*�� + �� , �-. �� /� �0 �� ,�1� �2� �� 34 �� 5 �6�7 �� 1� �89 �:�9 8 6�7 �4 �; <�� 6�7 ��. � �=�� > �� , �6� �? �5 �� , �-� �@ 3.�� :��9 �=A�B�# �� 6�9C

“That you testify that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah; establish Salaah; pay Zakaah; fast Ramadaan; and perform Hajj at the House if you are able to do so.” Reported by Muslim (93) from ‘Umar ibn al-Khattaab t.

In Saheeh al-Bukhaaree (8) and Saheeh Muslim (113), ibn ‘Umar C said, “The Messenger of Allaah said,

� (� �*�� DE � �F &�' �� . � : 6�7 �- �H� �; �I � �J �� , K> �� ,�-� �@ �)� �$��#L�9 �� ,�- �. �� M�9 �� ,�1� �2� �� 34 �� 5 �6�7 �� ,�1� �8�9 �:��9 �8 ��

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�6� �? �5 ��C “Islaam is built upon five: the testimony that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah; establishing Salaah; paying Zakaah; performance of Hajj; and fasting Ramadaan.” The most tremendous and significant of these are the two testimonies: one for the sole right of worship belonging to Allaah, and the other for the Messengership of His Prophet, Muhammad r. These two testimonies dictate that none be worshipped other than Allaah, and that acts of worship conform to the directives of the Messenger of Allaah r. No action can avail anyone with Allaah unless done sincerely for Allaah and in conformity with the Sunnah of the Messenger of Allaah r. The greatest of the pillars after the testimony is Salaah, which is the main support of Islaam. It inhibits from lewdness and evil; it is the last aspect of the religion that will be lost as long as this world exists; it is the first thing for which each servant will be held to account on the Day of Resurrection; and it forms a strong bond between the servant and his Lord due to its repeated performance five times over the course of each day and night. After Salaah comes Zakaah which Allaah has paired with it in many aayaat of the Qur’aan. Its good extends to others since not only does the one who gives it earn a tremendous reward, but it benefits the poor who receive it as well. It is a small amount which Allaah has obligated to be taken annually from the wealth of the rich. Its payment does not harm the rich, while the advantage it yields for the underprivileged is immense. Following Zakaah is fasting one month of the year – that being Ramadaan. Then comes Hajj, the performance of which is obligatory only once in a lifetime. Many among the earlier and later scholars have written lengthy and summarized works about rulings of Hajj and ‘Umrah. One of the best summarized works is that of our Shaykh, ‘Abdul-‘Azeez ibn ‘Abdillaah ibn Baaz ?, entitled at-Tahqeeq wal-Eedaah li-Katheer min Masaa’il al-Hajj wal-‘Umrah waz-Ziyaarah ‘alaa daw’ al-Kitaab was-Sunnah [translated in English under the title Verifying & Explaining Many Matters of Hajj, Umrah, & Ziyarah in the Light of the Qur’aan and Sunnah]. It has been printed tens of times and translated into many languages. It proved very useful and gained widespread acceptance among students as well. The first edition – in 1363h – was printed at the expense of King ‘Abdul-‘Azeez ?. The author ? continued to add further notes and research to subsequent editions until his death in 1420h. I desired quite some time ago to write a short work about Hajj and ‘Umrah, and Allaah made that desire a reality this year, 1428h, in the form of this brief book which I entitled, Tabseer an-Naasik bi-Ahkaam al-Manaasik ‘alaa daw’ al-Kitaab was-Sunnah wal-Ma’thoor ‘an as-Sahaabah [Insight about the Rites of Hajj in Light of the Qur’aan, Sunnah, and Reports from the Companions] I ask Allaah, the Most Mighty and Majestic, to accept this work of mine and grant me reward for it; make it useful to students of knowledge and all those who set out to the Sanctified House of Allaah; reward all those who spread it and assist in doing so; and the grant the Muslims understanding of their religion, and make them steadfast upon the truth. Indeed, He hears all and responds.

Manners to be Observed during Hajj and ‘Umrah

1) The most crucial thing one must observe while performing Hajj and ‘Umrah is to make his action sincerely for Allaah, free of showing off and ostentation, in order to attain the complete reward. In Saheeh Muslim (7475) Aboo Hurayrah t said that the Messenger of Allaah r said,

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&�� A �� N �� 1� �2� �M : �: �@ � �I �� :�# @ �� ,O�� P *�A �5 �:��Q �N �� I�7 3. �� R �� 5 , �N � K<� �� $� �@ �� <� &�� P�7 � �S �7C “Allaah, may He be blessed and exalted, said: I have absolutely no need for a partner. If someone performs a deed in which he associates anything along with Me, I shall reject him and his deed.” In Sunan ibn Maajah (2890), with a da‘eef chain of narration, Anas t said that the Messenger of Allaah r said during his Hajj,

,� �;��Q �$��L �� 8 T� �U �� / �; �'� �� A � �� 8 ��C “O Allaah! A Hajj without wanting to be seen or heard of by others.” Ash-Shaykh al-Albaanee ? listed other narrations in as-Silsilah as-Saheehah (2617) which strengthen it to the level of hasan li-ghayrihi.

2) One performing Hajj must endeavour to know the rulings of Hajj and ‘Umrah so that he can perform them from a standpoint of clear knowledge. He should acquire a book about the topic, and among the most useful ones he can obtain is that of our Shaykh ‘Abdul-‘Azeez ibn Baaz ? – mentioned previously – and he should also ask the people of knowledge about things before doing them so as to not fall into error.

3) On the journey for Hajj, one should be keen to maintain the company of good people from whom he can acquire knowledge and conduct. In Saheeh al-Bukhaaree (5534) and Saheeh Muslim (6692) Aboo Moosaa al-Ash‘aree t reported that the Prophet r said,

� �R�V �5 � �R �5� �� @ ,�$ � �!� �� W�� E��' �U � �X�Q� �S �� ! �� R �5� �� Q ,�� 6�7 � �5�9 �� , ��L �Y ��L 6�7 � �5�9 �� ! �� 6�7 � �5�9 �� ,�:� �5 �Z��#� � �X�Q� �S �� ,3��K� �[ � 3�L �� :� �5 �4 �U�� 3��V�� F � 3�L �� 4 �U�� 6�7 � �5�9 �� , �� \�� L 6�7 � �5�9 �� C

“Good and bad company are like a musk seller and a blacksmith. The musk seller will either give you some, or you will buy from him, or you will find a pleasant scent from him. The blacksmith will either burn your clothes, or you will find a repulsive scent from him.”

4) One must take enough money with him on his journey so that he will not need what others have, as the Messenger of Allaah r said,

�1� �:�� ]�L �� ]�# !�L � �5 �� ,�1� �: � �A�L _ � A�# !�L � �5 ��C “And whoever refrains from asking, Allaah will make him content. And whoever tries to be independent, then Allaah shall enrich him.” Reported by al-Bukhaaree (1469) and Muslim (2424) from Aboo Sa‘eed al-Khudree t.

5) One should adorn himself with noble conduct and deal with others in a respectable fashion. The Messenger of Allaah r said,

� �� K� �!� �a�� 7 �� , �=� �@ � ��V� �� 1� �b�� b�� F �� ,� �; �� ! �� D� �! �� Db�' �c�� d�C “Observe Taqwaa of Allaah wherever you may be; follow up a bad deed with a good deed and it will wipe it out; and behave well towards others.” Reported by at-Tirmithee (1987) with a hasan chain of narration from Aboo Tharr t.

Also in Saheeh Muslim (4776) is the narration from ‘Abdullaah ibn ‘Amr ibn al-‘Aas C from the Prophet r, a portion of which says,

� �� Q �e ��7 6�7 �f �) � �)�L �� , �� R �F 4�L �� ,�� U� �:��# ' �Q �:�#�� 5 �� g �� 5 +�L �1�� F h�,�� i�� &��9 �d�� O �Y�� e ��L 6�7 &�� +�L �:��9C

“Thus, if someone wishes to be saved from the fire and entered into Jannah, then let death

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find him in a state where he has Eemaan in Allaah and the last day, and let him do to others what he wishes to be done to him,” meaning that he should treat others in the manner which he would like them to treat him.

6) One should occupy himself with thikr of Allaah, du‘aa’, seeking forgiveness, and speaking only good things. He should fill his time with doing all that will have a praiseworthy result in this life and the hereafter. The Messenger of Allaah r said,

� �� 1�� 5 +�L �6� �@ � �5 h� �� = �� 7 � 3�� F R�0�� ' �Q �� FC “Whoever has Eemaan in Allaah and the Last Day should either speak good or remain silent.” Reported by al-Bukhaaree (6475) and Muslim (74) from Aboo Hurayrah t. The Messenger of Allaah r also said,

�d�� 5 T��V �@ � �� ;��Q T6�� ] �5 �6��# �� A�S : � �� K�� j� �� C “There are two blessings which many people misuse: health and free time.” Reported by al-Bukhaaree (6412) from ibn ‘Abbaas C.

7) One must beware of harming others, whether by word or deed, based on the statement of the Messenger of Allaah r,

� � �/�' �� 5 �/�' ! �� k �4�L �� :�S� �!� � �5 �6� ��' ! ��C “The Muslim is he from whose tongue and hand the Muslims are safe.” Reported by al-Bukhaaree (10) and Muslim (64). If afflicted with the bad habit of smoking, one must also beware of harming others with the filthy smell of his smoke. Rather, he must stop smoking and repent to Allaah U because smoking harms health and wastes wealth. A Muslim should strive his utmost to inculcate these fine characteristics and manners in all situations, especially while on his journey for Hajj and ‘Umrah.

The Virtues of Hajj and ‘Umrah

The virtues of Hajj and ‘Umrah have been established by narrations from the Messenger r including:

● His r statement,

�8�9 T$� �) �l �:� �E�� > �� ,� �� ;�� T- �� @ �- �� A� &��9 �- �� A�� U� C “The performance of ‘Umrah is an expiation for what occurred between it and the previous ‘Umrah, and there is no reward for the Hajj which is mabroor other than Jannah.” Collected by al-Bukhaaree (1773) and Muslim (3289) from Aboo Hurayrah t.

● His r statement,

��S Y� �� 0 � � �6�� L � �� ;�S�m �Q �- �� A� �� K> �� A�� 4L �4 �� n�� F �� * � � �L � �� @ �" �e �g �Y� �� , �� ? � � �� E�� U ��'� �- �� T"� �� 8�9 �� U�C

“Regularly perform Hajj and ‘Umrah, and follow one with the other, for the two of them eliminate poverty and sins just as the blacksmith’s bellows eliminate the impurities of iron, gold and silver. And there is no reward for the Hajj which is mabroor other than Jannah.” Collected by at-Tirmithee (810), ibn Khuzaymah in his Saheeh (2512), and an-Nasaa’ee (2631) from ibn Mas‘ood t, and their chains of narration are hasan. An-Nasaa’ee (2630) also collected it with a

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saheeh chain of narration from ibn ‘Abbaas C, but without the addition “gold and silver…” until the end of the narration.

● ‘Aa’ishah, mother of the believers z, said,

�� ? �� : �8! � � �� R �?Q�7 p> �� H� �; �U� T�� 5 “Messenger of Allaah, we consider Jihaad as the best deed, so shouldn’t we then participate?” He responded, “No. The best Jihaad for you is a Hajj which is mabroor.” Collected by al-Bukhaaree (1520). Al-Haafith noted in al-Fath (3/382) that the diacritical marking according to most scholars is lakunna, addressing women. It has also been narrated with the diacritical marking as laakinna, meaning “rather” which is used to convey a contrast. He said, “The first is most appropriate because it includes both the virtue of Hajj as well as the answer to her question about Jihaad.” Ibn Hajar’s statement is further supported by the fact that the contrast conveyed by the word “rather” may be misconstrued to mean that Hajj is more virtuous than Jihaad. However, this is contrary to what has been clearly mentioned in the upcoming narration of Aboo Hurayrah. This hadeeth was also reported by ibn Maajah (2901) and ibn Khuzaymah in his Saheeh (3074) with the wording that ‘Aa’ishah said,

�� !� �"#$�� %�& �' �() *�� + �� ?: �:��Q �2��#�M �8 , TH� �; �l ��;� �' �� : �- �� A� �� > ��, “Messenger of Allaah, is there any Jihaad obligatory upon women? He said, “There is Jihaad prescribed for them which involves no combat: Hajj and ‘Umrah.”

● Aboo Hurayrah t narrated that the Messenger of Allaah r was asked,

�� ? �� -.��: �:�� 1�� T6� ��L�9 , ��0� :? � �1� �) 23�4 �� : �1� �R�� *�Q �H� �; �U� ��0� , : �� ? � �1� �) 23�4 : �5 p> �� T�� C

“Which deed is best?” He replied, “Having Eemaan in Allaah and His Messenger.” He was then asked, “Then which?” and he replied, “Performing Jihaad for the sake of Allaah.” He was further asked, “Then which?” and he replied, “A Hajj that is mabroor.” Collected by al-Bukhaaree (26) and Muslim (248). ● Aboo Hurayrah t said, “I heard the Prophet r saying,

�5 � �� > �1 �Q �' / �L � �Q n �� / �L �! b �� l �a �@ �� 4 � �: �7 5 �:C “Whoever performs Hajj for Allaah, desisting from speaking indecently, refraining from marital relations, and not acting wrongly, shall return absolved from his sins just as the day his mother gave birth to him.” Collected by al-Bukhaaree (1521) and Muslim (3291). ● His r statement to ‘Amr ibn al-‘Aas t,

� �5�7 �' �� = � – � �� L– �6�7 ��. ��(� �� 4 ;�L � �5 �6� �@ �: �'� �M? �6�7 �� - �� U�;� �� 4 ; �� 5 �6� �@ � �; �'� �M? �6�7 �� > �� 4 ;�L � �5 �6� �@ �: �'� �M? “Don’t you know, ‘Amr, that Islaam wipes away what was before it; and that Hijrah wipes away what was before it; and that Hajj wipes away what was before it?” Collected by Muslim (321). Hajj is mabroor when the Muslim performs it in conformity with the Sunnah of the Messenger, as indicated by the hadeeth of Jaabir t in which the Messenger r said,

�� Y �F��#� , / � � �� 5 *KS�m �Q �8 O �� H�7 *K' �A� �8 > ��7 �4 A�� *�# �U �� k �Y �gC “Learn your rites of Hajj. I do not know, perhaps I may not perform Hajj again after this time.” Collected by Muslim (3137). An-Nasaa’ee also reported it with a saheeh chain of narration satisfying the criteria of al-Bukhaaree and Muslim with the wording,

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��L � �; L �7 , �d�� Y �F , / � � �� 5 *KS�m �Q �8 O �� H�7 *K' �A� �8 > ��7 �4 A�� * �5� �� Y �gC “O people! Learn your rites of Hajj. I do not know, perhaps I may not perform Hajj again after this year of mine.”

For Hajj to be mabroor, one must also stay away from indecent speech, marital relations, acting wrongly, and anything prohibited while in the state of Ihraam. The indicator of a Muslim’s Hajj being mabroor is for him to transform after Hajj from bad to good, or from good to even better. If, prior to his Hajj, he had been afflicted with committing sins then he must sincerely repent during Hajj and completely abandon sinning, regret what he had done, and firmly resolve to not return to that in the future. If the sin involved the rights of others in terms of their property, he must return it to them unless they pardon him. If the sin involved harm done to others by word or deed, he must seek their pardon except if he knows that informing them will lead to a greater evil, division, or hatred. In that case, he simply seeks their pardon with general words while praising them as they rightfully deserve, and also praying for them. Thus, by performing Hajj, he opens for himself the gates of goodness, and begins a new life filled with Taqwaa of Allaah, and diligent obedience to the command of Allaah. If one was in a bad state prior to Hajj and he remained so afterwards, that is an indication that he was unsuccessful in attaining a Hajj that was mabroor. The sins expiated by good deeds, such as Salaah, Hajj, and others, are the minor ones as in the statement of Allaah U,

�{�j�i��h�g�f�e�d�c�bz “If you avoid the major sins from which you are forbidden, we shall remit from you your lesser sins.” [an-Nisaa’ (4):31]. It is also based on the statement of the Prophet r,

�� A � �U� &��9 �� A � �U� �� , �E � �c� �i� ��' �� K � �5 , �6� �? �5 �� &��9 �6� �? �5 �� , �i� �# l� � �r�9 �� ;�� 5 �� = ��s�� C “The five daily prayers, one Friday to the next Friday, and one Ramadaan to the next Ramadaan are expiation for what occurred between them as long as the major sins are

avoided.” Collected by Muslim (552) from Aboo Hurayrah t. As for major sins, they are expiated by repenting from them. Hence, when one performing

Hajj repents from sins, major and minor, he attains a return from Hajj just as the day his mother bore him. However, if he does not repent from them, and still commits them or resolves to commit them, he will be held to account for that.

Regarding the statement of Allaah U,

�{�n�m�l�k�j��i�h��g�f�e�dc�b�a�`�_�~z “Whoever does a good deed shall have ten like it, and whoever does a bad deed shall receive no recompense except for it alone, and no wrong shall be done to them.” [al-An‘aam (6):160], ibn Katheer said, “Know that those who desist from sins are three: The first is one who desists for Allaah, and he is the one for whom a good deed is recorded due to him avoiding it for Allaah, the Most Exalted. This involves action and intention, and this is why a good deed is recorded for him as reported in a number of authentic narrations,

*�s� �� l � �5 � �; �@ �� : �S�m �QC “He left it for My sake.”

The second is one who refrains forgetfully or heedlessly, and nothing is recorded for or against him because he did not intend good or commit evil.

The third is one who refrains out of inability and laziness, after having sought out the means

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that enable him to commit the sin. Such an individual is considered the same as one who actually commits it, as reported in a saheeh narration where the Prophet r said,

� � � �!�� 6� ��' ! �� &�0�#� � �r�9 , �� *�Q �2��# 0 �� R�� 0� �Q � �� ;�� : �� ! �� ? ��6 �7 �� 8 � �� 9� �7�� : �: �: �S�9 �:�� J �R# �M &�' �� 3�L�� 6� �@C

“If two Muslims confront each other with their swords drawn, the assassin and the victim will both be in the Fire.” They said, “Messenger of Allaah! This applies to the assassin, but what about the victim?” He replied, “He eagerly desired to kill his companion.” Collected by al-Bukhaaree (31) and Muslim (7253) from Aboo Bakrah t.

The Obligation of Hajj and ‘Umrah Hajj and ‘Umrah are both obligatory as soon as one is able, once in a lifetime, and whatever is beyond that is optional. They may also become obligatory by swearing an oath, and if someone swears an oath to perform Hajj or ‘Umrah it is obligatory for him to fulfill his oath. Also, when one begins an optional Hajj or ‘Umrah, he is obligated to complete it based on the statement of Allaah U,

�{¥�¤�£�¢ �z “And complete Hajj and ‘Umrah for Allaah.” [al-Baqarah (2):196]. Hajj is obligatory based on evidence from the Qur’aan, Sunnah, and scholarly consensus. Allaah U says,

�{®�¬�«�ª�©��¨�§�¦¥�¤�£�¢��¡��~�}�|z “And performance of Hajj at the House is an obligation man owes to Allaah, if able to do so; and if anyone disbelieves, then Allaah has no need for any of creation.” [Aali ‘Imraan (3):97]. The Prophet r said,

� (� �*�� DE � �F &�' �� . � : �� ,�-� �@ �)� �$��#L�9 �� ,�- �. �� M�9 �� ,�1� �2� �� 34 �� 5 �6�7 �� ,�1� �8�9 �:��9 �8 6�7 �- �H� �; �I �� J �� , K> �6� �? �5 ��C

“Islaam is built upon five: bearing witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; establishing Salaah; paying Zakaah; performing Hajj; and fasting Ramadaan.” Collected by al-Bukhaaree (8) and Muslim (113) from ‘Abdullaah ibn ‘Umar C.

The Prophet r also said in the well-known hadeeth of Jibreel,

�� ( �)� �*�� + �� , �-. �� /� �0 �� ,�1� �2� �� 34 �� 5 �6�7 �� 1� �89 �:�9 8 6�7 �4 �; <�� 6�7 ��. � �=�� > �� , �6� �? �5 �� , �-� �@ 3.�� :��9 �=A�B�# �� 6�9C

“Islaam is for you to testify that there is none worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, to establish Salaah, pay Zakaah, fast Ramadaan, and perform Hajj at the House if you are able to do so.” Collected by Muslim (93) from ‘Umar ibn al-Khattaab t.

There is also the narration from Aboo Hurayrah t where he reported that the Messenger of Allaah r delivered a sermon in which he said,

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L �7 �Q 4 �M �d�� ; �� U ��Q , �> �� / � � �' �� t C ;� �+ �� 7 �� : �� 7 �� ,� <4 � �4 � �� %26 �= �> �? �"�� ?�� *@� �' 2� �A�� : =�� l �� / �A �S �=' �M ��, /�# A�B�# �� CCC

“O people! Hajj has been prescribed for you, so perform Hajj.” A man inquired, “Every year, Messenger of Allaah?” He remained quiet until the man asked thrice. The Messenger of Allaah r then said, “Were I to say yes, that would become obligatory and you would not be able to do so…” Collected by Muslim (3257). The Muslim scholars have also agreed upon the obligation of Hajj for anyone who fulfills the necessary prerequisite conditions.

With respect to ‘Umrah, there are narrations which establish that it is obligatory: 1) ‘Aa’ishah z inquired, “Messenger of Allaah, is there any Jihaad obligatory upon women?”

He replied,

�:��Q �2��#�M �8 TH� �; �l ��;� �' �� , / �A �S : �- �� A� �� > ��, “Yes. There is Jihaad prescribed for them which involves no combat: Hajj and ‘Umrah.” Collected by al-Imaam Ahmad (25322), ibn Maajah (2901), and ibn Khuzaymah (3074). Its chain of narration collected by Ahmad and ibn Maajah satisfies the criteria of al-Bukhaaree and Muslim. Ibn Khuzaymah commented after this hadeeth, “His saying that the Jihaad prescribed for them is Hajj and ‘Umrah shows that ‘Umrah is obligatory just as is Hajj, since what is apparent from him saying ‘prescribed for them’ (‘alayhinna) is its obligation. It would be incorrect to use the expression ‘prescribed’ for something if it is just optional and not obligatory.”

2) The statement of the Prophet r in the hadeeth of Jibreel

�� , �- �. �� /� �0 �� 6�7 �� ,�1� �2� �� 34 �� 5 �6�7 �� ,�1� �8�9 �:��9 �8 6�7 �4 �; <�� 6�7 �� . �� (� ��# A �� > �� , �-� �@ �)� �*�� + �R �!�# ] �� , �� 6� �? �5 �� , �$� �% �� /�# �� 6�7 �� , �� U� �� 5,

“Islaam is that you testify that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah; and that you establish the Salaah; pay the Zakaah; perform Hajj and ‘Umrah; perform ghusl from major impurity; perform wudoo’ completely and perfectly; and fast Ramadaan.” Collected by ibn Khuzaymah (3065) with a saheeh chain of narrators who are all thiqah (narrators of sound integrity and retention), and also by ad-Daaraqutnee (2/282) who said, “It has an established saheeh chain of narration.” 3) Aboo Razeen al-‘Uqaylee t narrated the he went to the Prophet r and said, “Messenger of Allaah, my father is an old man who cannot perform Hajj or ‘Umrah, or even sit on a mount.” He responded,

� ��# �� 7 � �� > ��, “Perform Hajj on behalf of your father, and ‘Umrah.” Collected by at-Tirmithee (930) who said, “This is a hasan saheeh hadeeth,” and it fulfils the criteria of Muslim. 4) As-Subayy ibn Ma‘bad said to ‘Umar t, “Ameer al-Mu’mineen, I used to be a Christian bedouin and I later accepted Islaam. I look forward to participating in Jihaad, but I found that Hajj and ‘Umrah are prescribed for me. I went to a man among my people and he said, ‘Combine the two of them and offer the sacrifice that is within your means.’ Thus, I set out with the intention of combining them.” ‘Umar t said to him, “You were guided to the Sunnah of your Prophet r.” Collected by Aboo Daawood (1799) with a saheeh chain of narrators satisfying the criteria of al-Bukhaaree and Muslim.

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Prerequisites (Shuroot) of Hajj and ‘Umrah Hajj and ‘Umrah are both obligatory upon every Muslim who is of sound mind, mature, free, and capable; and there is an additional prerequisite for women, which is that they must have a mahram who will travel with them. Therefore, a non-Muslim is not commanded to perform Hajj or ‘Umrah prior to him accepting Islaam, and neither of them are acceptable from him even if he performs them. Rather, he must first fulfill the foundational obligation – that being Eemaan – and then perform the subsidiary branches stemming from that foundation. This is according to the correct view regarding the accountability of a non-Muslim for the subsidiary branches of the Sharee‘ah based on the saying of Allaah U,

�{��c��b��a��`��_��~��}��|��{��z��yz “And punishment and destruction for those who associate partners with Allaah; those who do not give Zakaah and they disbelieve in the Hereafter.” [Fussilat (41):6-7]; also based on His statement about the answer given by kuffaar as to why they entered Hell,

��ü��û��ö��õ��ô��ó��ò��ñ��ð��ï��î��íمظ��جع��مع��جغ��مغ��جف��حف��خف��}�

zمف��ىف��يف��“We were not among those who prayed; and we did not feed the poor; and we would indulge in ill-talk with others; and we used to deny the Day of Reckoning; until there came to us what is certain.” [al-Muddaththir (74):43-47]. As well as His statement,

�{��y��x�w�v��u��t�s�rz “Thus, he neither believed nor prayed. Instead, he belied and turned away.”[al-Qiyaamah (75):31-32]. The reason behind addressing them about the subsidiary branches is that they shall be taken to account for neglecting both the foundations and the branches. For this reason, the kuffaar would be at various depths in the Fire just as the Muslims would be at various ranks in Jannah. The cause of this variance in the depths of Hell is based on the severity of their kufr; for instance, the kufr of the munaafiqoon, majoos, and people of the scripture are of varying degrees; so is the variance in the harm they extend and in how much they divert others from the path of Allaah. This is as Allaah U said,

�{M��L��K��J��I��H��G��F��E��D��C��B��Az “Those who disbelieved and diverted others from the path of Allaah – We shall increase them in torment beyond their punishment due to the corruption they spread.” [an-Nahl (16):88]. Ibn Katheer explained that this means punishment for their kufr and punishment for their diverting people from following the truth. Allaah U also said,

�{°��¯��®��¬��«��ª��©��¨��§��¦��¥��¤��£��¢z “Certainly, those who disbelieved after having Eemaan, and then increased in kufr, their repentance will not be accepted, and they are the ones who are astray.” [Aali ‘Imraan (3):90]. And Allaah also said,

�{°��¯��®��¬��«��ª��©��¨��§��¦��¥��¤��£��¢��¡��~��}��|z

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“Certainly, those who perpetrate kufr and oppression, Allaah shall never forgive them or guide them to any path; except the path of Hell, to abide there eternally.” [an-Nisaa’ (4):168-169]. A mentally unsound person is not commanded to perform Hajj and ‘Umrah and neither of them are valid if he were to perform them due to him having lost the faculty of reasoning. This is based on the statement of the Prophet r,

�� D� �� .�� /�' �0� �a�Q : �R �0 A �L &�# �� 6�� U �� , �/�'�# ��L &�# �� K*�� , �u�0��# !�L &�# �� /�s�� C “The pen has been lifted from three: the sleeping until he wakes, the young until he matures, and the insane until he regains his mental faculty.” Collected by Aboo Daawood (4403) from ‘Alee t with a saheeh chain of narration which satisfies the criteria of al-Bukhaaree and Muslim. There are saheeh narrations of this as well from ‘Aa’ishah and ibn ‘Abbaas y. Hajj and ‘Umrah are also not obligatory upon a child or slave. However, if they were to perform them, that would be acceptable as an optional Hajj or ‘Umrah, and whoever brought them would be rewarded as well. This is based on the narration from ibn ‘Abbaas C where he said, “A woman raised her child up and said, ‘Messenger of Allaah, is his Hajj valid?’ He replied,

T� l�7 �� , / �A �SC ‘Yes; and you will be rewarded.’” Collected by Muslim (3254). Also, al-Bukhaaree collected in his Saheeh (1858) that as-Saa’ib ibn Yazeed C said, “I was taken for Hajj with the Messenger of Allaah r while I was seven years old.” However, that does not fulfil performing the obligatory Hajj as a pillar of Islaam, and a child once mature, and a slave once free must perform Hajj once more. This is based on the statement of ibn ‘Abbaas C, “Memorize the following from me, and do not say that ibn ‘Abbaas said it. Any slave taken for Hajj by his master must perform Hajj once free, and any child taken for Hajj by his family must perform Hajj once becoming an adult...” Collected by ibn Abee Shaybah (14875) with a saheeh chain of narration. Ibn Abee Shaybah was a Shaykh of al-Bukhaaree and Muslim and his chain of narration fulfils their criteria. In addition, al-Bayhaqee (4/325) collected this same narration, but in his version it was quoted as a statement of the Messenger of Allaah r himself. Also, the fact that ibn ‘Abbaas C said, “Memorize the following from me, and do not say that ibn ‘Abbaas said it,” implies that it was said by the Messenger of Allaah r. To perform Hajj, one must also be both physically and financially capable, based on the statement of Allaah U,

{�¥��¤��£��¢��¡��~��}��|z “And performance of Hajj at the House is an obligation man owes to Allaah, if able to do so.” [Aali ‘Imraan (3):97]. Therefore, Hajj and ‘Umrah are not obligatory if someone is unable due to old age, illness from which recovery is not anticipated, or lacking enough money despite being able-bodied. If someone has enough money but is not physically able, he must depute someone else to perform Hajj and ‘Umrah for him, and this is permissible based on the previously mentioned narration of Aboo Razeen al-‘Uqaylee, where he went to the Prophet r and said, “Messenger of Allaah, my father is an old man who cannot perform Hajj or ‘Umrah, or even sit on a mount.” He responded, “Perform Hajj on behalf of your father, and ‘Umrah.” There is also the narration of al-Fadl ibn ‘Abbaas C where he said that a woman from Khath‘am came during the year of the Farewell Hajj and said, “Messenger of Allaah, the obligation from Allaah upon His servants to perform Hajj has found my father as an old man who can no longer sit upright on a mount. Would it fulfill the obligation if I perform Hajj on his behalf?” He

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replied, “Yes.” Collected by al-Bukhaaree (1854) and Muslim (3252). This narration also shows the validity of a woman performing Hajj on behalf of a man. If someone dies without performing Hajj, a sufficient amount is to be set aside from his estate – if available – and it is acceptable for someone else to perform Hajj on his behalf based on the narration of Buraydah ibn al-Husayb t which mentions that a woman whose mother died said to the Prophet r, “She never performed Hajj. Should I perform Hajj on her behalf?” He replied,

* KU �� ;� ��C “Perform Hajj on her behalf.” Collected by Muslim (2697). A physically and financially able woman is still not considered legally capable without the presence of a mahram who will perform Hajj with her. This is based on the statement of the Prophet r,

�8 � ��Q� �!�� -�7 � �� 8 �� , D� �� 5 O�r �a �5 �8�9 �� ;� �' �� R �F 4�L T� �� 5 � �; �A �5 �� 8�9 TR �lC ;� �+ �� 7 �� : �B �� C�� D�� E#�F �� 9 E9�� )� �G ,� �: �A �G � �: �A H�0 �+ E� �� I �� 7 �� , 2J: � �; �A �5 v �� F�C

“A woman must not travel without a mahram, and no man may enter her presence unless a mahram is with her.” A man said, “Messenger of Allaah, I wish to join a certain army, but my wife wishes to perform Hajj.” He told him, “Go with her.” Collected by al-Bukhaaree (1862) and Muslim (3272) from ibn ‘Abbaas C. Here, the Prophet r advised the questioner to leave participation in Jihaad in order to accompany his wife to perform Hajj. If a woman performs Hajj alone, her Hajj is valid, though her travelling without a mahram is considered a sin because the presence of a mahram is a prerequisite for the obligation of Hajj, not for its validity. A woman residing in Makkah may perform Hajj with trustworthy company since performing Hajj from Makkah does not involve travel. For her, there is no prerequisite condition of having a mahram. A woman’s mahram can be her husband as well as anyone else whom she is permanently prohibited from marrying either based on lineage or any other legitimate reason. The mahram based on lineage includes her father, son, brother, paternal uncle, and maternal uncle. Other legitimate reasons that make someone a mahram are nursing, and being an in-law. The mahram due to nursing include milk-father, milk-son, milk-brother, and paternal and maternal milk-uncles. The in-laws include her father-in-law [husband’s father], stepson [husband’s son], stepfather [mother’s husband] who has consummated marriage, and son-in-law [daughter’s husband]. Legitimate reasons exclude mulaa‘anah [a former husband from a marriage dissolved due to accusation of adultery]. Although she is permanently prohibited from marrying him, he is still not a mahram for her. Also, a man is not a mahram for a woman whom he cannot marry for a temporary reason, such as his wife’s sister, her paternal aunt, maternal aunt, and niece [her brother’s or sister’s daughter], because one can only be a mahram for someone to whom marriage is permanently impermissible.

Pillars (Arkaan) of Hajj and ‘Umrah The pillars are those acts which must be completed and may not be substituted by anything else. ‘Umrah has three pillars: Ihraam, Tawaaf, and Sa‘y. Hajj also has these three as pillars along with an additional fourth, which is being present at ‘Arafah. Ihraam is the intention to commence the rites of Hajj or ‘Umrah, and such does not take place without firm intention in the heart, based on the saying of the Prophet r,

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� w� � �� S�9x ��S � �5 Dy�� 5� KR � � � ��S�9 �� , �i��K�� 2� �� C “Indeed, all actions are only by intentions, and every man shall have only what he intended.” Collected by al-Bukhaaree (1) and Muslim (4927) from ‘Umar ibn al-Khattaab t. Ibn al-Munthir said in al-Ijmaa‘ (pg. 55), “The scholars have agreed that if someone intended to commence Hajj, but mistakenly said ‘Umrah in his initial Talbiyah, or intended ‘Umrah but said Hajj, the intention in his heart is what is given consideration, not the statement he uttered.” The Tawaaf of Hajj is Tawaaf al-Ifaadah which is done after moving from ‘Arafah to Muzdalifah, based on the statement of Allaah U,

{��¤��£��¢z “And let them perform Tawaaf around the ancient, protected House.” [al-Hajj (22):29]. It is also based on the narration from ‘Aa’ishah z where she said, “We performed Hajj with the Messenger of Allaah r, and after performing Tawaaf al-Ifaadah on the Day of Sacrifice, Safiyyah had her menses. The Prophet r desired from her what a man desires from his wife, so I told him,

;KL� �= � ��2�F �� , �� : �* �g ��# �!�� ? �� : � �I2$�� @ �� > �M�� , ��: �� l �� F�C ‘Messenger of Allaah, she is on her menses.’ He said, ‘Is she going to keep us back?’ They replied, ‘Messenger of Allaah, she performed Tawaaf al-Ifaadah on the Day of Sacrifice,’ so he said, ‘Then leave.’” Collected by al-Bukhaaree (1733) and Muslim (3223). His statement, “Is she going to keep us back” meant “is she going to detain us in Makkah until her menses finish and she then performs Tawaaf al-Ifaadah?” Ibn Qudaamah commented on this in al-Mughnee (5/311) saying, “[Tawaaf] is a pillar of Hajj without which Hajj remains incomplete. We do not know of any scholarly contention about this, as Allaah U said, ‘And let them perform Tawaaf around the ancient, protected House,’ and ibn ‘Abdil-Barr said it is among the mandatory duties (faraa’id) of Hajj and there is no scholarly difference about that.” Tawaaf for ‘Umrah is the first one performed upon arriving in Makkah. The author of Bidaayah al-Mujtahid (1/344) said, “The scholars have agreed that someone performing ‘Umrah only performs Tawaaf al-Qudoom,” and that refers to the Tawaaf during ‘Umrah. Ibn Qudaamah also said in al-Mughnee (5/312) while discussing the evidences for Tawaaf al-Ifaadah being a pillar (rukn) of Hajj, “And since Hajj is one of the two sets of rites performed, Tawaaf is a pillar of it just as it is for ‘Umrah.” Linguistically, ‘Umrah means a visit. In the legal, religious context, it refers to visiting the Ka‘bah to perform Tawaaf as well as perform Sa‘y between as-Safaa and al-Marwah. The Prophet r performed Tawaaf around the Ka‘bah and Sa‘y between as-Safaa and al-Marwah during ‘Umrah al-Qadaa’ and ‘Umrah from al-Ji‘rraanah. Al-Bukhaaree (1793) and Muslim (2999) collected the narration where ‘Amr ibn Deenaar said, “We asked ibn ‘Umar if it was permissible for a person who finished Tawaaf during ‘Umrah, but not Sa‘y between as-Safaa and al-Marwah, to engage in marital relations with his wife. He told us, ‘The Prophet r came, performed seven circuits of Tawaaf around the House, performed two units of prayer behind the Maqaam, and went between as-Safaa and al-Marwah seven times; and you have for yourselves in the Messenger of Allaah a fine example.’” Thus, Sa‘y for ‘Umrah is done after Tawaaf based on the action of the Prophet r when he performed ‘Umrah al-Qadaa and ‘Umrah from al-Ji‘irraanah, as well as the narration of ibn ‘Umar C. As for the Sa‘y of Hajj, if someone performs Hajj at-Tamattu‘ it is to be done after Tawaaf al-Ifaadah. If someone performs Hajj al-Qiraan or al-Ifraad, Sa‘y may be done following either Tawaaf al-Qudoom or Tawaaf al-Ifaadah. If one does not perform it after Tawaaf al-Qudoom, he must do so after Tawaaf al-Ifaadah. Allaah U has said,

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{��f��e��d��c��b��a��`��_��~��}��|��{z��y��x��w��v��uz “Verily, as-Safaa and al-Marwah are among the rites of Allaah. Thus, there is no harm upon anyone who performs Hajj or ‘Umrah to walk between the two of them.” [al-Baqarah (2):158]. Also, The Messenger of Allaah r said, “O people! Perform Sa‘y. Indeed, Sa‘y has been prescribed for you.” Collected by ad-Daaraqutnee (2/255), and al-Bayhaqee also collected it (5/97) through his chain of narration as well. The narrators of ad-Daaraqutnee are thiqah (narrators of sound integrity and retention) except for Ma‘roof ibn Mushkaan, and ibn Hajar said in at-Taqreeb that he is “sadooq”. Therefore, the chain of narration for this hadeeth is hasan. An-Nawawee graded it hasan in al-Majmoo‘ (8/82), and al-Mizzee and ibn ‘Abdil-Haadee both graded it saheeh. The interested reader can refer to Irwaa’ al-Ghaleel (1072) of ash-Shaykh al-Albaanee ? where he also mentioned other routes of narration for this hadeeth. ‘Aa’ishah z said, “No one’s Hajj or ‘Umrah is complete if he does not perform Sa‘y between as-Safaa and al-Marwah.” Collected by al-Bukhaaree (1790) and Muslim (3080). Ibn Jareer – in his Tafseer of the aayah from Soorah al-Baqarah – mentioned this narration with slight variation in wording which says, “I swear! If someone does not perform Sa‘y between as-Safaa and al-Marwah, he has not performed Hajj because Allaah, may He be blessed and exalted, said ‘Verily as-Safaa and al-Marwah are among the rites of Allaah.’” Its chain of narration satisfies the criteria of al-Bukhaaree and Muslim. These three pillars for Hajj and ‘Umrah are agreed upon, with the exception of Sa‘y which the majority of scholars regard as a pillar. The additional fourth pillar which applies to Hajj is being present at ‘Arafah. Allaah U has said,

{��o��n��m��lz “But when you depart from ‘Arafaat…” [al-Baqarah (2):198]. Departure from ‘Arafah can only take place after having already been there, and it is a pillar without which Hajj is rendered null. This is based on the narration of ‘Abdur-Rahmaan ibn Ya‘mar t when he said, “I saw the Messenger of Allaah r while at ‘Arafah when some people from Najd came to him and said, ‘Messenger of Allaah, how is Hajj to be performed?’ He said,

�R� �M �$� �l � �� Q , �� Q �� > �� : U �� /�� 4 �0 �Q , Da � �l �� '�� ,�� U � � �- �. �JC ‘Hajj is ‘Arafah, and if someone comes before Fajr prayer, during the night of Muzdalifah, his Hajj is valid.’” This narration is in the four Sunan collections, and this is the wording collected by ibn Maajah (3015). It has a saheeh chain of narration which satisfies the criteria of al-Bukhaaree and Muslim, except for Bukayr ibn ‘Ataa’ who is thiqah. Ibn al-Munthir said in al-Ijmaa‘ (pg. 64), “The scholars have agreed that being present at ‘Arafah is mandatory, and there is no Hajj for someone who missed stopping at ‘Arafah.”

Obligations (Waajibaat) of Hajj and ‘Umrah The obligations of Hajj and ‘Umrah are those acts which one must perform, but if one does not complete them he must compensate by offering a sacrifice from which he does eat but, instead, goes to the needy of the haram. This is based on the statement of ibn ‘Abbaas C, “Whoever forgot or omitted any of his rites must offer a sacrifice.” Collected by Maalik in al-Muwatta’ (1/419) with a saheeh chain of narration. The obligations for ‘Umrah are two, and for Hajj they are seven.

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1) Assuming Ihraam from the meeqaat, because the Messenger r delineated these places and said,

� �H� ��7 � �� 5 / �g�� P � �5 ��;� �' �� &��7 Diz KR � � �� , �� ;� �� g � �� > �� R g�7 &�# �� ,�� <S�7 �n� �� Q �� r �6��H �6� �@ � �� Q , �- �� A �� 5 � �5 �� 5C

“They are for their inhabitants as well as anyone from elsewhere who passes through them intending to perform Hajj or ‘Umrah. If someone resides within those boundaries, he assumes Ihraam from wherever he sets out; even the inhabitants of Makkah assume Ihraam from Makkah.” Collected by al-Bukhaaree (1845) and Muslim (2804) from ibn ‘Abbaas C. Thus, if someone comes to any meeqaat point and wishes to perform Hajj or ‘Umrah – regardless of whether or not he is a resident of the area specific to that meeqaat – he must assume Ihraam from it. 2) Shaving the head or shortening the hair upon exiting the state of Ihraam in both Hajj and ‘Umrah, based on the statement of Allaah U,

{��³��²��±��°��¯��®��¬��«��ª��©��¨��§¦��¥��¤��£��¢��¡

��µ´z “Allaah shall most certainly fulfill for His Messenger the vision he saw with truth. You shall indeed enter al-Masjid al-Haraam, if Allaah wills, in safety; some with heads shaved and some with hair shortened, having no fear.” [al-Fath (48):27], and also based on His statement,

{��¶µ��´��³��²��±��°��¯z “And do not shave your heads until the sacrificial animal reaches the place of sacrifice.” [al-Baqarah (2):196]. Doing so is also based on the statement of the Messenger r,

�� 0 K' �� '� � � P� �/ �; �'�� C�� : �G �� ? �(� � #N�7 ��& :� �� 0 K' �� '� � � P� �/ �;�' C�� : �G �� (� � #N �7 ��& �� ?: � �� 0 K' �� '� � � P� �/ �;�' C�� : �G �� ? �(� � #N�7 ��&: �� L�� K��0 ��'C

“O Allaah! Forgive those who shave their heads.” The people asked, “O Messenger of Allaah, what about those who shorten their hair?” He said, “O Allaah! Forgive those who shave their heads.” They said, “O Messenger of Allaah, what about those who shorten their hair?” He said, “O Allaah! Forgive those who shave their heads.” They said, “O Messenger of Allaah, what about those who shorten their hair?” He said, “And those who shorten their hair.” Collected by al-Bukhaaree (1728) and Muslim (3148) from Aboo Hurayrah t. Assuming Ihraam from the meeqaat and shaving or shortening the hair are obligations in both Hajj and ‘Umrah.

As for the obligations which apply specifically to Hajj: 3) Being present at ‘Arafah until sunset for those who are there in the daytime, based on the narration of Jaabir t describing how the Prophet r performed Hajj when he said, “He remained there until the sun had set, its yellowness had faded somewhat, and the disc had disappeared.” Collected by Muslim (2950). The Prophet r also said,

�k �Y �g *�# �U �� 4A�� > ��7 �8 *K' �A� O �� H�7 �8 *KS�m �Q , / � � �� 5 �� Y �F��#�.

“Learn your rites of Hajj, for I do not know, perhaps I may not perform Hajj again after this Hajj of mine.” Collected by Muslim (3137) from Jaabir t. 4) Spending the night in Muzdalifah, based on the statement of Allaah U,

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{�t��s��r��q��p��o��n��m��l z “But when you depart from ‘Arafaat, remember and make mention of Allaah at al-Mash‘ar al-Haraam.” [al-Baqarah (2):198] Al-Mash‘ar al-Haraam refers to Muzdalifah since the Prophet r spent all night there until the morning, and he granted a concession to the weak among women and children to leave for Minaa towards the end of the night. This was collected by al-Bukhaaree (1676) and Muslim (3130) from ibn ‘Umar C. It was also collected by al-Bukhaaree (1677) and Muslim (3126) from ibn ‘Abbaas C. The fact that a concession was granted implies that it is obligatory to spend the night in Muzdalifah, because if that was not the case there would be no need to grant a concession. 5) Stoning the third jamrah (al-‘Aqabah) on the Day of Sacrifice, whether before or after zawaal (once the sun begins its descent after midday), and stoning the three jamaraat after zawaal during the days of tashreeq. This is based on the narration of Jaabir t where he said, “The Messenger of Allaah r stoned the jamrah on the Day of Sacrifice in the morning. On subsequent days, he did so after midday.” Collected by Muslim (3141). It is also based on the narration of ibn ‘Abbaas C,

-EO2$�� D� �A� �@ �� P �"�� 7�0 �� ,%<$ �8 � �I2$�� : �8 �v �� C �� 7 �� ;� �+ �� Q ��P �"��: �R�8 �1�� D�� O �� >�7�& �=, ��: �8 �� W�� r� �v �� C �� G: �>�0 �" �)�� ) �� 8 �>�0 �) ��, �� 7 �� : �8 �v �� C

“The Prophet r was asked questions while at Minaa on the Day of Sacrifice and he would say, “There is no harm in doing so.” A man said, “I shaved my head before sacrificing.” He r responded, “Sacrifice and there is no harm in doing that.” He said, “I stoned at nighttime.” He r replied, “There is no harm in that.” Collected by al-Bukhaaree (1735).

It is also supported by the statement of ibn ‘Umar C who said, “We would wait until after zawaal (once the sun began its descent after midday) and then stone.” Collected by al-Bukhaaree (1746). In addition, there is the narration from ‘Aasim ibn ‘Adee t which mentions “that the Messenger of Allaah r gave concession to the shepherds allowing them to not spend the night [at Minaa]. Also, they would stone on the Day of Sacrifice, and were allowed to combine stoning for the following two days in one of the two.” Collected by an-Nasaa’ee (3069) and others with a saheeh chain of narration. The concession given by the Prophet r to shepherds allowing them to combine stoning for two days into one, but not allowing them to omit it altogether, implies that is an obligation. 6) Spending the night preceding each day of tashreeq in Minaa: three for those who wish to delay, and two for those who wish to hasten their departure. This is based on the statement of Allaah U,

{�WV��U��TS��R��Q��P��O��N��M��L��K��J��I��H��GF��E��D��C��Bz “And remember and make mention of Allaah during appointed days. Then whoever hastens in two days, there is no sin upon him; and whoever delays, there is no sin upon him. This is

for the one who observes Taqwaa.” [al-Baqarah (2):203]. Also, the Prophet r spent those nights there and departed on the thirteenth once having stoned the jamaraat after midday. In addition, shepherds as well as individuals responsible for supplying water to those performing Hajj were given the concession to not spend the nights of tashreeq in Minaa. This is based on the previously cited narration from ‘Aasim ibn ‘Adee as well as the narration of ibn ‘Umar C where he said that al-‘Abbaas ibn ‘Abdil-Muttalib sought permission from the Messenger of Allaah r to remain in Makkah during the nights of Minaa so as to fulfill his responsibility of supplying people with water. Collected by al-Bukhaaree (1634) and Muslim (3177). This concession given to water suppliers and shepherds for them to not spend the nights in Minaa implies that spending the nights there is an obligatory

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duty. A similar concession applies to those who have responsibilities which require them to be out of Minaa, such as soldiers, doctors, and others like them. 7) Tawaaf al-Wadaa‘; based on the Prophet r performing it when he departed from Makkah. It is also based on the narration of ibn ‘Abbaas t where he said, “People were commanded to make their last rite Tawaaf al-Wadaa‘ at the House, except for women on their menses.” Collected by al-Bukhaaree (1755) and Muslim (3220). The exemption given to these women allowing them to omit Tawaaf al-Wadaa‘ shows that it is an obligatory act. This exemption also applies to those experiencing post-natal bleeding. There is also another narration from ibn ‘Abbaas C where he said, “People were departing in all directions [after leaving Minaa, some having performed Tawaaf and others not], so the Messenger of Allaah r said,

&�# �� T4 ��7 �6 �� L �8 �=�� k �4 ; �� Fz �6� � �LC ‘No one should leave without making their last rite Tawaaf al-Wadaa‘ at the Ka‘bah.’” Collected by Muslim (3219). Additionally, there is the narration from ‘Aa’ishah z about when Safiyyah had her menses and the Prophet r said, “Is she going to keep us back?” But once he knew that she had performed Tawaaf al-Ifaadah he said, “Then leave.” Collected by al-Bukhaaree (1733) and Muslim (3223), and it was mentioned previously in the section Pillars (Arkaan) of Hajj and ‘Umrah.

Recommended Acts (Mustahabbaat) During Hajj and ‘Umrah

The recommended acts are those which one should perform in Hajj and ‘Umrah so as to earn the reward for them. If someone neglects any of them, he is not sinful and is not obliged to offer a sacrifice. However, if he does not perform them out of aversion to them, he is sinful in doing so because the Messenger r said,

*K� �5 �E� �' �Q *�#�� e�P �� QC “Whoever turns away from my Sunnah is not from me.” Collected by al-Bukhaaree (5063) and Muslim (1401). The word Sunnah in this narration refers to all that has come in the Qur’aan and Sunnah, whether fard, waajib, or mustahabb. The recommended acts of Hajj and ‘Umrah are numerous and they include: walking briskly and uncovering the right shoulder during the initial Tawaaf performed in Hajj or ‘Umrah upon arrival in Makkah; kissing the Black Stone, touching it, or pointing to it during Tawaaf and saying “Allaahu Akbar” when doing so; touching the Yemeni corner; performing two units of prayer after Tawaaf, irrespective of whether the Tawaaf is obligatory or optional; drinking Zamzam water; ascending as-Safaa and al-Marwah and supplicating there while facing the qiblah; running between the designated signposts during Sa‘y; remaining in Minaa during the day on the eighth of Thul-Hijjah as well as the night, which precedes the day of ‘Arafah; raising one’s hands in prayer after stoning the first and second jamaraat; saying “Allaahu Akbar” when stoning the jamaraat, and others.

The Meeqaat for Ihraam with Respect to Place and Time The meeqaat points from which one must assume Ihraam if he wishes to perform Hajj or ‘Umrah before passing them have been clarified by the Messenger r. Ibn ‘Abbaas C stated, “The Messenger of Allaah r set Thul-Hulayfah as the meeqaat for the people of al-Madeenah; al-Juhfah for the people of ash-Shaam; Qarn al-Manaazil for the people of Najd; and Yalamlam for the people of Yemen.

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�� ( 2�) 2( ��0 �S �() 2(��0 �& �' %�9�� ( �� G 2( �� 2( � �� G 2J �I �T �� , �U 2? �) �� %26 �= �P �V�� W�0 �= �( �� , �X� �1 �DG�� D� �A �( �) �G �U 2? �) �(),

They are for their inhabitants as well as all others who come from those directions intending to perform Hajj or ‘Umrah. If someone resides within those boundaries, he assumes Ihraam from wherever he sets out; even the inhabitants of Makkah assume Ihraam from Makkah.” Collected by al-Bukhaaree (1524) and Muslim (2803). The people of Makkah assuming Ihraam from Makkah is understood here to mean their Ihraam for Hajj, since they do so from their homes. As for assuming Ihraam for ‘Umrah, that must be done from outside the boundaries of the haram area. This is based on the Prophet r instructing ‘Aa’ishah z to leave and assume Ihraam from at-Tan‘eem, as collected by al-Bukhaaree (1762) and Muslim (2910) from ‘Aa’ishah z. These two narrations show that the residents of Makkah combine being both within and outside of the haram area when performing Hajj and ‘Umrah. These four meeqaat points were also mentioned by ibn ‘Umar C, as collected by al-Bukhaaree (133) and Muslim (2805). The fifth point is Thaat ‘Irq which is for the people of Iraq and it is mentioned along with the other four in a narration from ‘Aa’ishah z collected by an-Nasaa’ee (2656) with a saheeh chain of narrators who are all thiqah. It was also mentioned individually in a narration from ‘Aa’ishah z collected by Aboo Daawood (1739) saying that the Messenger of Allaah r set Thaat ‘Irq as the meeqaat for the people of Iraq. Its narrators are the same as those in the chain of an-Nasaa’ee except for the narrator immediately before an-Nasaa’ee himself. There is, however, a narration in Saheeh al-Bukhaaree (1531) from ibn ‘Umar C saying, “When these two towns [al-Basrah and al-Koofah] were conquered, people went to ‘Umar and said, ‘Ameer al-Mu’mineen! The Messenger of Allaah r set Qarn as the meeqaat for the people of Najd, but it is out of our way. It is quite difficult for us to travel to Qarn if we wished to go there.’ He responded, ‘Then look for an equivalent point along the way from your direction,’ and he set that point for them as Thaat ‘Irq.” As for this narration, it is understood to mean that the previously mentioned hadeeth from the Prophet r had not reached ‘Umar. Thus, as a result, he set Thaat ‘Irq based on his own judgement and reasoning, and this was one of the instances when his decision was in accord with the truth. If someone does not directly pass any of these meeqaat points, he assumes Ihraam from a point that is equivalent or in line with them, whether coming by land, sea, or sky. If he assumes Ihraam prior to reaching the meeqaat, that is acceptable, but it is not what is best. Ibn al-Munthir said in al-Ijmaa‘ (pg. 54), “The scholars have agreed that if someone assumes Ihraam before reaching any of the meeqaat points, his Ihraam is still valid.” If someone passes any of the meeqaat points – or any equivalent point – without intending to perform Hajj or ‘Umrah, he is not obliged to assume Ihraam from them as implied by the statement of the Prophet r,

�- �� A� �� > �� H� ��7 � �� 5C

“…intending to perform Hajj or ‘Umrah.” If someone passes the meeqaat which applies to him without assuming Ihraam – such as someone coming from Yemen passing Yalamlam but intending to visit al-Madeenah first, or someone who arrived in Jeddah by plane but intends to travel to al-Madeenah to visit the masjid of the Messenger r and then assume Ihraam from Thul-Hulayfah which is the meeqaat for the inhabitants of al-Madeenah – there is nothing wrong in doing so because he did not intend to assume Ihraam from the meeqaat which applies to him. Rather, he passes it on his way to al-Madeenah and then assumes Ihraam from the meeqaat which applies to it. If someone assumes Ihraam from the meeqaat that applies to him and then goes to al-Madeenah after arriving in Jeddah, he is to remain in the state of Ihraam because it is not permissible

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for someone who has begun these rites to interrupt them; he must complete them based on the statement of Allaah U,

{�¥��¤��£��¢ z “And complete Hajj and ‘Umrah for Allaah.” [al-Baqarah (2):196]. The meeqaat points with respect to time are the months during which one can assume Ihraam for Hajj and ‘Umrah. They comprise all months of the year for ‘Umrah, as there is no evidence to restrict this to certain months. As for Hajj, they are the months of Shawwaal, Thul-Qa‘dah, and the first ten days of Thul-Hijjah, based on the statement of Allaah U,

�{P��O��N��M��L��K��J��I��H��G��F��E��DC��B��Az “Hajj is in the well-known months. So, for whoever intends to perform Hajj during them, there is to be no speaking indecently, marital relations, acting wrongly, and disputing during Hajj.” [al-Baqarah (2):197]. These months are mentioned in a mu‘allaq narration (i.e. having only a partial chain of narration) from ibn ‘Umar C collected by al-Bukhaaree in the chapter about the statement of Allaah, “Hajj is in the well-known months.” Al-Haakim (2/276) collected it with a complete saheeh chain of narration conforming to the criteria of al-Bukhaaree and Muslim, and ath-Thahabee concurred. Also, ibn Katheer attributed this view in his Tafseer to ‘Umar, ‘Alee, ibn Mas‘ood, ibn az-Zubayr, and ibn ‘Abbaas y. In fact, ibn ‘Abbaas said, “One should not assume Ihraam for Hajj except during the months of Hajj. Indeed, from the Sunnah pertaining to Hajj is assuming Ihraam for Hajj during the months of Hajj.” Collected by ibn Khuzaymah in his Saheeh (2596) with a saheeh chain of narration satisfying the criteria of al-Bukhaaree, who also cited it in mu‘allaq form in the chapter about the statement of Allaah, “Hajj is in the well-known months.” He said, “Ibn ‘Abbaas C stated, ‘From the Sunnah is that you not assume Ihraam for Hajj except during the months of Hajj.’” Whenever a Companion says, “From the Sunnah is…” it takes the ruling of being narrated from the Prophet r. Hence, the period for assuming Ihraam for Hajj starts on the first night of Shawwaal and ends at sunrise of the Day of Sacrifice; they are seventy nights in total if both Shawwaal and Thul-Qa‘dah are complete; sixty nine if one of them is incomplete, and sixty eight if both are incomplete. The first of these nights is the one before ‘Eed al-Fitr, and the last of them is the one before ‘Eed al-Ad-haa. There is no contradiction in this when considering that some rites of Hajj must still be done on the Day of Sacrifice and the days of tashreeq, because the intent here is assuming Ihraam during these months as Allaah said,

�{H��G��F��Ez “So, for whoever intends to perform Hajj during them,” and one cannot assume Ihraam after Fajr dawns on the Day of Sacrifice as the time for being present at ‘Arafah would have ended by then. There is also no problem here in using the plural form “months” (ash-hur) to refer to less than three, as Allaah has also said,

�{f��e��d z “…as your hearts (quloobukumaa) have a certain inclination” [at-Tahreem (66):4] in reference to just two hearts, as well as,

�{��m��l��k��j��i��h��g��t��s��r��q��p��o��nz “And mention Daawood and Sulaymaan, when they gave judgement about the field which the sheep of certain people overran during the night; and We were witness to their judgement (li-hukmihim)” [al-Anbiyaa’ (21):78]. Here, the plural “their judgement” (li-hukmihim) is

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used to refer to just two people. Another instance of using a plural to refer to just two is the statement of Allaah,

�{»��º��¹��¸��¶��µz “And if [the deceased] left behind any siblings (ikhwah), then his mother receives a sixth.” [an-Nisaa’ (4):11]. The inheritance which the mother receives is a sixth rather than a third if there two or more brothers or sisters. Yet another example of using a word to refer to only a portion of the meaning it carries is,

�{N��M��L��K��J��I��H z “Then whoever hastens in two days, there is no sin upon him” [al-Baqarah (2):203], when, in reality, it is only a day-and-a-half. In the case where someone assumes Ihraam for Hajj outside the months of Hajj, his Ihraam is still valid but it is for ‘Umrah instead. Thus, he performs Tawaaf, Sa‘y, shaves his head or trims his hair, and exits the state of Ihraam. There is no connection between this ‘Umrah and performing Tamattu‘ – one of the three types of Hajj – because he did not perform ‘Umrah during the months of Hajj. As for the inviolable months (al-Ash-hur al-Hurum), Allaah has said,

�{��¥��¤��£��¢��¡��~��}��|��{��z��y��x��w��v��u��t

¦ �z “Indeed, the number of months with Allaah is twelve months in the Book of Allaah, since the day He created the heavens and the earth. Among them are four which are inviolable (hurum)” [at-Tawbah (9):36]. Those are Thul-Qa‘dah, Thul-Hijjah, Muharram, and Rajab; the first three are consecutive and Rajab falls in the middle of the year, separate from them. The three consecutive months are: the one in which Hajj itself is performed, the month prior to it in which people travel to the location of Hajj, and the month after it in which people return from Hajj. Thus, Muharram and Rajab are among the inviolable months, but they are not among the months of Hajj. Shawwaal is one of the months of Hajj, but it is not among the inviolable months. Thul-Qa‘dah is among the inviolable months and among the months of Hajj. Thul-Hijjah is among the inviolable months and the first ten days of it are part of the months of Hajj. In the pre-Islaamic Jaahiliyyah period, the Arabs revered the inviolable months and would not fight during them. This is why when the delegation of ‘Abd al-Qays requested the Prophet r to give them a command which they would convey to those they left behind, and enter Jannah as a result, they said, “Messenger of Allaah, we are unable to come to you outside the inviolable months since there lies between us and you a group of non-Muslims from the tribe of Mudar.” Collected by al-Bukhaaree (53) and Muslim (115). Elaboration about these inviolable months is found in the narration of Aboo Bakrah t collected by al-Bukhaaree (3197) and Muslim (4383).

Prohibited Acts while in Ihraam In the section entitled Pillars (Arkaan) of Hajj and ‘Umrah, discussion preceded about Ihraam being the intention of commencing the rites of Hajj. This intention is called Ihraam because once made it renders certain acts impermissible (haraam), which were permissible prior to it. This is similar to the initial takbeer of Salaah which is called takbeeratul-ihraam since it renders certain things impermissible (haraam) which were permissible prior to it. The acts which are prohibited once in the

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state of Ihraam are nine: removing hair; clipping nails; applying fragrances; covering the head, in the case of men; wearing any garment specifically tailored to fit the body, in the case of men; killing game on land; marriage contracts; marital relations, and other forms of intimacy. 1) Removing hair. This applies to the head, moustache, pubic area, underarms, and elsewhere, and is based on the statement of Allaah U,

�{Ç��Æ��Å��Ä��Ã��Â��Á��À��¿��¾��½��¼��»��º��¹��¸��¶µ��´��³��²��±��°��¯�z “And do not shave your heads until the sacrificial animal reaches the place of sacrifice. And if anyone among you is ill or has an ailment in his scalp and he needs to shave it as a result, he must offer a fidyah of either fasting [three days], charity [feeding six poor people], or offering a sacrifice.” [al-Baqarah (2):196]. The same applies to hair on the remainder of the body, as removing it is considered a form of unnecessary luxury during the state of Ihraam. With respect to the beard, it is impermissible to shave or remove any of it, regardless of whether or not one is in the state of Ihraam. This is evident from the narration of ibn ‘Umar C where the Messenger of Allaah r said,

��@�� < �� F, & ��K'� �� Q ��7 �� , �" �� <� �� 7C “Differ from the mushrikoon; cut your moustaches short and leave the beards to grow.” Collected by al-Bukhaaree (5892) and Muslim (602). Its wording as collected by al-Bukhaaree is

& ��K'� �� KQ �� “Let the beards grow in full.” Another narration collected by al-Bukhaaree (5893) and Muslim (600) has the wording

& ��K'� �� 7 “Leave the beard to grow.” Also, in a narration from Aboo Hurayrah t the Messenger of Allaah r said,

& ��K'� �� F ��7 �� , �" �� <� �� ) �l, �d� �U �� FC “Cut the moustaches, let the beards grow; differ from the majoos.” Collected by Muslim (603). These two narrations contain four different words used to order growing the beard. Our Shaykh, ‘Abdul-‘Azeez ibn Baaz ?, said in his book about the rites of Hajj, “The problem has become quite prevalent in our time as many men contravene this Sunnah, advocate not having a beard, and are pleased to resemble non-Muslims and women. The problem is even greater if such individuals associate themselves with education and teaching. Indeed, to Allaah we belong and to Him we shall return.”

In Adwaa’ al-Bayaan (4/630), our Shaykh Muhammad al-Ameen ash-Shinqeetee ? explained – in his tafseer of Soorah Taa Haa where Haaroon and Moosaa were mentioned – how the Qur’aan establishes that the beard is to be grown and that such was among the qualities of the Noble Messengers. He further said, “[The Messenger of Allaah, Muhammad r] had a thick beard and he was the finest looking and handsomest among all creation. Additionally, there was no one who shaved among the men who took control of the riches which belonged to the rulers of Persia and Rome and had the ends of the earth – east and west – yield to them.” 2) Clipping nails. Ibn al-Munthir stated in al-Ijmaa‘ (pg.57), “The scholars have agreed that it is prohibited for someone in Ihraam to remove any part of his nails.” Regarding the tafseer of the statement of Allaah,

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�{��~��}��|z

“Then, let them end their unkemptness” [al-Hajj (22):29], ibn Katheer said, “ ‘Alee ibn Abee Talhah reported from ibn ‘Abbaas C that it means ending the state of Ihraam by shaving the head, wearing fitted clothing, cutting the nails, etc. Similar was reported from him by ‘Ataa’ and Mujaahid. ‘Ikrimah and Muhammad ibn Ka‘b al-Qurathee also held the same view.” In Saheeh Muslim (5119) is a narration from Umm Salamah z where the Prophet r said,

�k �� {�7 �� k�� A �I � �� ! �� ' �Q , �* K� �?�L 6�7 / �@ �4 ��7 �H� ��7 �� U �� O�r �2 �. �g /�# L �7 �� r�9C “If you sight the crescent of Thul-Hijjah, and anyone among you had intended to offer a sacrifice, he must refrain from cutting his hair and nails.” This applies even moreso to someone in the state of Ihraam. 3) Applying fragrances. Once in the state of Ihraam, one must refrain from applying fragrances to his body and clothing, as in the narration from ibn ‘Umar C mentioning clothing which is not permitted while in Ihraam. Among the things he mentioned was,

�8 �� Td � �� 7 �6� �� )� �: �! �5 �3 � �I �"��KV� �� 5 �� !�� ' ��C “And do not wear garments that have been touched by saffron or wars (a fragrant yellow plant).” Collected by al-Bukhaaree (1542) and Muslim (2791). There is also the narration of Ya‘laa ibn Umayyah t which mentioned that a bedouin came to the Prophet r at al-Ji‘rraanah wearing a jubbah (outer robe) to which fragrance had been applied. He inquired, “Messenger of Allaah, what do you say about a man who assumed Ihraam for ‘Umrah while wearing a jubbah after applying fragrance to himself.?” The Messenger of Allaah r replied,

�e�KB� � �5�7 �.�� : ' �! P� �Q �� O �Y�� 5�7 �� , Di� �� 5 �| �� KU �� *�Q �a�� @ �� *�Q a�� J� �/ �� ,� �; � �) S� �Q �� UC “As for the fragrance on you, wash it off thrice; and as for the jubbah, remove it and then perform the rites in your ‘Umrah as you would in your Hajj.” Collected by al-Bukhaaree (4329) and Muslim (2798).

There is also the narration from ibn ‘Abbaas C where a man was in the company of the Prophet r but fell from his mount and, thus, broke his neck while in the state of Ihraam and died. The Messenger of Allaah r said,

�� , D� 4 �� D$� �� k��' �! P� �8 �� , �:�� *�Q �k�� K �@ �8 �� , De��B�� k� ! �� 3�K� �' �5 �� 5�� 0� �� L �n�A� �L �: �S�m �Q ,�: ��7 �� K� �c��C “Wash him with water and sidr, shroud him in his two garments, and do not apply any fragrance to him or cover his head, for he will be raised on the Day of Resurrection saying the Talbiyah.” Collected by al-Bukhaaree (1851) and Muslim (2892). These narrations show that when in Ihraam one must not use fragrances, as they are a form of unnecessary luxury. However, prior to assuming Ihraam, it is permissible to apply fragrance to one’s body but not clothing, and it is alright for that to remain on the body after assuming Ihraam. This falls under the principle

!� ��6�8 Y� E� �Z� �� Y � �) U �)� ��6 �� Y� E� �Z� �� which states that there are certain things which are permissible if they continue from a previous state, but they are not permissible to initiate. Proof for this is in the narration from ‘Aa’ishah z where she said, “I used to apply fragrance to the Messenger of Allaah r prior to the time at which he assumed Ihraam, as well as when he exited Ihraam but before performing Tawaaf at the House.” Collected by al-Bukhaaree (1539) and Muslim (2841). She also said, “It is as if I can see the gleam left by the fragrance where the Prophet’s r hair parted, and that was while he was in Ihraam.” Collected by al-

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Bukhaaree (271) and Muslim (2832). 4) Men covering the head or face with something in direct contact with them. This is based on the narration of ibn ‘Umar C about what someone in Ihraam cannot wear. Among the items mentioned are

�8 �E�� ' �L , �} ��0� �8 �� /�s� �� A�C “Do not wear shirts or turbans.” Collected by al-Bukhaaree (1542) and Muslim (2791). Also, ibn ‘Abbaas C reported that a man in Ihraam was thrown off his camel and died as a result. The Prophet r said,

�k��' �! P� D$� �� D� 4 �� k�� K �@ �� *�Q , �:�� 8 �� K� �c�� : ��7 �� 8 �� ,�: �; l �� : �S�m �Q �n�A��L �� L �� 5�� 0� �3�K� �' �5C “Wash him with water and sidr, shroud him in his two garments, and do not cover his head or face because he will be raised on the Day of Resurrection saying the Talbiyah.” Collected by Muslim (2896). However, shading oneself with something not in contact with the head – such as an umbrella, the roof of a car, a piece of fabric, or a tent – is permissible because the Prophet r was shaded with a piece of fabric when he stoned Jamrah al-‘Aqabah. This was collected by Muslim (3138) from Umm al-Husayn z. There is also the narration from Jaabir t describing how the Prophet r performed Hajj and it mentioned that he r stayed in a tent set up for him at Namirah until the sun began its descent after midday. Collected by Muslim (2950). 5) Men wearing clothing which is makheet [commonly translated as “stitched” or “sewn”]. This refers to garments tailored to fit the entire body, such as a long tunic or shirt; or tailored to fit just a portion of the body, such as pants, socks made from leather or cloth, vests, etc. This is based on the narration from ibn ‘Umar C where a man said, “Messenger of Allaah, what may be worn by someone in Ihraam?” The Messenger of Allaah r replied,

�8 �E�� ' �L �, �} ��0 �8 �� , �/�s� �� A �8 �� .L �� !�, �i �8 �� , �E�S� �� 8 �� ~� � �c �8�9 T4 ��7 �8 �4 �U�L , �� ' A �S E�� '�� ' �Q , �� F � �� ; A�B 0�� R � ��7 �� 5 , �� A � � �8 �� !�� ' �� 5 �"��KV� �3 � �I �! �5 �: �6� �� )� ��7 Td � ��C

“He must not wear shirts, turbans, pants, hooded robes, or khuff (a certain type of leather socks); except if he cannot find sandals, in which case he may wear two khuff, but he must cut them to fit below the ankles. Also, he must not wear garments to which saffron or wars (a fragrant yellow plant) have been applied.” Collected by al-Bukhaaree (1542) and Muslim (2791). As long as the khuff remain below the ankles, they are similar to sandals in permissibility as indicated by this hadeeth. The command to cut the portion above the ankles was given earlier while the Prophet r was still in al-Madeenah. However, the command to wear khuff without cutting them was given while he was at ‘Arafah. Ibn ‘Abbaas C reported that he heard the Prophet r delivering the sermon at ‘Arafah and he said,

� �5 /� �4 �U�L �� ' A�� E�� '�� ' �Q �, �� c � �5 �� /� 4 �U�L � 3�� 9 �E��'�� ' �Q � �! �RL �� '�C “If someone in Ihraam cannot find two sandals, he may wear two khuff; and if he cannot find an izaar, he may wear pants.” Collected by al-Bukhaaree (1841) and Muslim (2794). This sermon was heard by those making Hajj from all areas, and this shows that it abrogated the previous command to cut the khuff as narrated by ibn ‘Umar C. When in Ihraam, one is allowed to fasten the ends of his garments with a string, belt, or money belt, despite these being tailored to specifically fit the body. One may also wear sandals despite them being designed to fit a specific part of the body as well. The same applies to an izaar or ridaa’ if their edges are hemmed or if one of them is made of two pieces stitched together. This is

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because the prohibition of wearing something makheet applies to what is worn in the manner for which it is tailored, such as a shirt or pants. Therefore, if a man reaches the meeqaat, intending to perform Hajj or ‘Umrah, and he does not have an izaar or ridaa’, it is permissible for him to use his thawb as an izaar, wearing it in the manner of an izaar, as long as it covers the area from his navel to his knees; and he may use another garment, or even pants, as a ridaa’; or he may wear pants and use whatever garment he has as a ridaa’ until he finds an actual izaar and ridaa’. When in Ihraam, one is allowed to wear a ring, watch, or other similar items such as a brace or fabric tied to the knee or calf if necessary. As for women, they may dress in their clothes which are permissible under normal circumstances, and the only things prohibited are gloves on the two hands and anything specifically tailored to fit the face, such as a niqaab or burqu‘. This is based on the statement of the Prophet r,

�8 �� e�0�#� �� ,�� 5�� 8 �� E��' �� L �� 0C “And a woman in Ihraam must not wear a niqaab or gloves.” Collected by al-Bukhaaree (1838) from ibn ‘Umar C. Despite being in Ihraam, when a woman is in the presence of men who are not her mahram, she covers her hands with her clothing and her face with her khimaar (headpiece), based on the statement of ‘Aa’ishah z, “People riding their mounts would pass us while we were in the state of Ihraam with the Messenger of Allaah r. When they came near, each of us would drape her jilbaab down from her head over her face, and once they had passed us we would uncover.” This is collected by Aboo Daawood (1833) and others with a da‘eef chain of narration. It was also collected by ad-Daaraqutnee in his Sunan (2764) from Umm Salamah z, but his chain contains the same weak narrator found in the chain for the narration from ‘Aa’ishah.

There is, however, a narration from ‘Aa’ishah which strengthens what preceded, and it is reported with a saheeh chain that satisfies the criteria of al-Bukhaaree and Muslim. It is found in the Sunan of Sa‘eed ibn Mansoor, as mentioned in Fath al-Baaree (3/406), and it states that she said, “A woman drapes her jilbaab [which is worn from over the head] over her face as well.” It has a saheeh supporting narration collected by Maalik ibn al-Muwatta’ (1/328) from Faatimah bint al-Munthir who said, “We used to cover our faces while in the state of Ihraam, and we did this while with Asmaa’ bint Abee Bakr as-Siddeeq.” Al-Haakim collected it as well in al-Mustadrak (1/454) from Asmaa’ who said, “We used to cover our faces from the men and comb our hair while in Ihraam back then as well [during the time of the Prophet r].” Al-Haakim said this is a saheeh narration satisfying the criteria of al-Bukhaaree and Muslim, although they did not collect it in their books, and ath-Thahabee concurred.

Also, as mentioned in Fath al-Baaree (3/406), ibn al-Munthir said, “The scholars have agreed that a woman is permitted to wear all clothing and footwear specifically tailored for the body, and she may cover her head and hair [with garments specifically tailored for that purpose]. As for the face, she may drape a light garment to cover it from the glances of men.” Throughout the passage of centuries, women have continued to cover their faces from non-mahram men – both in and out of the state of Ihraam – until the advent of exposing themselves early in the fourteenth century after the Hijrah. Al-Haafith ibn Hajar said in al-Fath (9/324), “The practice of women – past and present – has continued to be covering their faces from unrelated (i.e. non-mahram) men.”

If someone commits any of the preceding five prohibitions out of ignorance or forgetfulness, he is not accountable. However, when the ignorant comes to know, and the forgetful remembers, he must remove any garment, head covering, or fragrance as necessary. If someone does these things willfully and without any legitimate excuse, he is sinful in doing so and he must offer a fidyah. If someone does any of them out of necessity, he must also offer a fidyah, but he is not considered sinful. However, this is with the exception of fragrances because there is no necessity which demands their usage. The fidyah to be offered for committing any of these prohibitions is to either sacrifice a

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sheep, feed six poor people giving each of them a half saa‘, or fast three days. One has the option to choose any of the three based on the statement of Allaah U,

�{À��¿��¾��½��¼��»��º��¹��¸��Ç��Æ��Å��Ä��Ã��Â��Áz

“And whoever among you is ill, or has an ailment in his scalp, must offer a fidyah of either fasting, charity, or sacrifice.” [al-Baqarah (2):196]. The generality of fidyah here was explained by the Sunnah in the narration of Ka‘b ibn ‘Ujrah t when lice in his head were causing him trouble. The Messenger of Allaah r told him to shave his head and to either sacrifice a sheep, feed six poor people giving each of them a half saa‘, or fast three days. This was collected by al-Bukhaaree (4517) and Muslim (2883). This is the fidyah specified by the Qur’aan and Sunnah for shaving the head, and the remaining prohibitions take the same ruling since they all share the common feature of unnecessary luxury. 6) Killing land-dwelling game. This is based on the statement of Allaah U,

�{²��±��°��¯��®��¬��«��ª z “Do not kill game while you are in Ihraam.” [al-Maa’idah (5):95].

�{P��O��N��M��L��K��J z “And hunting game on land is unlawful for you while you are in Ihraam.” [al-Maa’idah (5):96].

�{l��k��j��i��h z “…and do not take hunting game to be lawful while you are in Ihraam.” [al-Maa’idah (5):1].

�{°��¯��® z� �“And once you exit Ihraam, you may hunt.” [al-Maa’idah (5):2]. These aayaat show that from the time someone enters the state of Ihraam for Hajj or ‘Umrah until he exits it, he must not kill any land-dwelling game. It is not even permissible for him to assist in hunting it or to direct someone not in Ihraam to it. This is based on a narration from Aboo Qataadah t where he was with some of the Companions on a journey while they were in Ihraam but he was not. They spotted some wild donkeys and Aboo Qataadah t pursued one of them then slaughtered it and they ate from it. He mentioned in the narration, “We then asked, ‘Can we eat the meat of game while are in Ihraam?’ So we carried the remaining meat with us. He – the Prophet r – asked,

/ � � �5�7 T4 ��7 �k �� 5�7 6�7 �R �� L � �;� �' �� 7 �� I�7 � �;��9? �� : �Y, ��: ��' � �Q � �5 �*�0�� 5 � �; �� C ‘Did any of you tell him to chase it or direct him to it?’ They said no, so he said, ‘Then eat the meat that remains.’” Collected by al-Bukhaaree (1824) and Muslim (2855). Allaah has explained in His Book the penalty of intentionally killing land-dwelling game where He U said,

�{��É�� È��Ç�� Æ��Å��Ä��Ã��Â��Á�� À�� ¿�� ¾��½�� ¼�� »� � �º�� ¹��¸��¶��µ��´

Ñ��Ð��Ï��Î��Í��Ì��Ë��Ê�z “And anyone among you who kills game intentionally must either offer a sacrificial animal equivalent to what he killed, as judged by two just men among you, brought to the Ka‘bah; or offer an expiation – feeding the needy, or its equivalent in fasting – in order for him to taste the consequence of his deed.” [al-Maa’idah (5):95]. Therefore, if someone kills game which is comparable to a sacrificial animal, he has the

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choice between sacrificing the comparable animal within the haram area to be distributed there, and not eat any of it himself; or using its value to feed the poor, each of them receiving half a saa‘; or fasting a number of days equal to the amount of those needy people. If there is no sacrificial animal comparable to the game animal killed, he chooses between feeding or fasting as previously mentioned. What is apparent from the aayah is the obligation of the foregoing penalty in the case of someone who killed game intentionally, not forgetfully or mistakenly. This is the most correct view according to our Shaykh, ‘Abdul-‘Azeez ibn Baaz, as in the collection of his writings and verdicts (17/203), and according to our Shaykh, Muhammad al-Ameen ash-Shinqeetee, as in Adwaa’ al-Bayaan (2/169), as well as ash-Shaykh ‘Abdur-Rahmaan as-Sa‘dee in the tafseer of the foregoing aayah in Soorah al-Maa’idah. Hunting game in the haram area is prohibited, regardless of whether or not one is in the state of Ihraam. As a matter of fact, it is not even to be disturbed. Also, it is impermissible to cut the vegetation in the haram area which Allaah has allowed to grow and has not been planted by humans. This is based on the narration from ibn ‘Abbaas C where the Prophet r said,

�6�9 �1� �� ,�� 5 / �' �Q �R �� D4 �� w ,*�'� �M �8 �� R �� D4 �� w ,O �4A�� S�9 �� =�' ��7 *� 3� �� 5 , D�� ; �S �8 &�'�# c�L �. �F,� �g �8 �� 4 �?A�L �I,� �g �� U �8 �� L ,� �g �4� �J �8 �� 0�# ' �� ,� �;�#�B �0� �8�9 D~ K� �A ��C

“Indeed, Allaah has made Makkah sacred. Its sanctity was never made violable to anyone before me, and it will not be violable to anyone after me; such was lawful for me only during a few hours of a day. Its fresh vegetation is not to be uprooted, its trees are not to be cut, its game is not to be disturbed, and property lost there is not to be picked up except by someone who announces it has been located.” Collected by al-Bukhaaree (1833) and Muslim (3302). The same applies to the haram area of al-Madeenah, based on the narration of Jaabir t where the Prophet r said,

�6�9 �/� �g� ��9 �� ,�� 5 *KS�9 �� = 5 �� L �4 �� 5 �� ,� �;��#�� 8 �8 �a�B 0�L ,� �; �g� �?�� 8 �� H� ��L � �g �4� �JC “Indeed, Ibraaheem declared Makkah sacred, and I have declared al-Madeenah sacred in what lies between its two black mountains. Its thorny shrubs are not to be cut and its game is not to be hunted.” Collected by Muslim (3317). In addition, property lost there is not to be picked up except by someone who announces it has been found. This is based on the narration from ‘Alee t collected by Aboo Daawood (2035) with a saheeh chain of narration.

The reason why lost property, specifically in these two haram areas, is not to be picked up except by someone who announces it has been found is because people keep coming back to them and one may find what he once lost, even after the passage of years. It is, therefore, fitting for Makkah and al-Madeenah to have a designated authority for holding lost items so as to protect them and return them to their owners when they come looking for them. Furthermore, when Allaah forbade killing game in the haram area and protected them within it, He also prohibited destroying their sources of nourishment. Thus, He prohibited cutting the trees and vegetation and, in this way, game animals are afforded both protection and nourishment in the haram area. 7) Marriage contracts. This is regardless of whether the person carrying it out is a groom or walee, and the same applies to a proposal. This is based on the narration from ‘Uthmaan ibn ‘Affaan t where the Messenger of Allaah r said,

�8 �W� � �L , �� 8 �� , �W � ��L �8 �� e�B c�LC “Someone in Ihraam is not to get married, have a marriage arranged for him, or propose.”

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Collected by Muslim (3446). If a marriage contract is concluded by someone in Ihraam, it is invalid due to it being a marriage surrounded by doubt, and if he wishes to remain in that marriage he must do so by way of a new marriage contract.

8 and 9) Marital relations and intimacy. This is based on the statement of Allaah U,

�{P�O�N��M�L�K��J�I�H�G�F�E�DC��B�Az “Hajj is in the well-known months. So, for whoever intends to perform Hajj during them, there is to be no rafath, fusooq, and jidaal during Hajj.” [al-Baqarah (2):197]. Rafath includes marital relations – intercourse as well as other intimacy – as well as obscene words and deeds. Fusooq comprises all sins. Jidaal here refers to prohibited argumentation which is based upon falsehood and produces enmity and animosity. There is also argumentation using that which is best in order to establish the truth, and there is no harm in this. In fact, it is encouraged by Allaah in His saying U,

�{¢�¡��~ z “And argue with them in a manner which is best.” [an-Nahl (16):125], and also

�{M�L��K��J�I�H�G�F�E�D�C��B z “And do not argue with people of the scripture except in a manner which is best; except for those among them who are oppressive.” [al-‘Ankaboot (29):46]. There is no Sunnah reported from the Prophet r which specifies what must be done if one engages in acts of intimacy or intercourse itself while in Ihraam. However, there are reports from some Companions; among them is the narration from ‘Amr ibn Shu‘ayb from his father that “a man came to ‘Abdullaah ibn ‘Amr asking him what must be done by someone in Ihraam who had intercourse with his wife. However, he directed him to ask ‘Abdullaah ibn ‘Umar.” Shu‘ayb continued, “The man did not know who he was, so I went along with him and he posed the question to ibn ‘Umar who told him, ‘Your Hajj is null and void.’ The man asked, ‘What should I do?’ Ibn ‘Umar replied, ‘Depart with the people and do as they do. If you are alive next year, you must perform Hajj again and offer a sacrifice.’ At that, the man returned to ‘Abdullaah ibn ‘Amr to tell him what happened and I was still with him. Ibn ‘Amr told him, ‘Go to ibn ‘Abbaas and ask him.’ So, I went with him to ibn ‘Abbaas who told him the same as ibn ‘Umar. The man returned to ‘Abdullaah ibn ‘Amr to tell him what ibn ‘Abbaas said and I was still with him. He then inquired, ‘What do you have to say?’ He responded, ‘I say what the two of them said.’” Collected by al-Haakim (2/65) who commented, “This is a hadeeth reported by thiqaat (narrators of sound integrity and retention), all of whom are huffaath (narrators having impeccable memory). It clearly establishes Shu‘ayb ibn Muhammad narrated directly from his grandfather, ‘Abdullaah ibn ‘Amr,” and ath-Thahabee concurred. Al-Bayhaqee collected it from the same route as al-Haakim (5/167) and he said, “This is a saheeh chain of narration, and it proves the legitimacy of Shu‘ayb ibn Muhammad ibn ‘Abdillaah having heard from his grandfather, ‘Abdullaah ibn ‘Amr.”

In this saheeh narration, ‘Abdullaah ibn ‘Amr, ‘Abdullaah ibn ‘Abbaas, and ‘Abdullaah ibn ‘Umar all agreed upon the invalidity of Hajj for someone who engaged in marital relations, as well as the fact that he must still complete Hajj, perform it again the following year, and offer a sacrifice. Their saying, “Depart with the people and do as they do” shows that his act occurred while in the state of Ihraam, and prior to the preliminary stage of exiting it. The sacrifice – which is, in fact, a fidyah here – is a camel to be sacrificed and apportioned among the needy within the haram area. If one engages in intercourse after the preliminary stage of exiting Ihraam, there is scholarly consensus that his Hajj is not invalid, and the sacrifice in his case is a sheep.

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With respect to ‘Umrah, if one has intercourse before performing Sa‘y or Tawaaf, his ‘Umrah is invalidated, but he must still complete it, and he must perform another ‘Umrah in its place, assuming Ihraam from the meeqaat where he commenced his initial ‘Umrah. He must also offer a sheep as sacrifice to be divided and distributed among the poor in the haram area. If intercourse took place after Sa‘y, but before shaving the head or shortening the hair, that does not invalidate ‘Umrah, but one must offer a sheep as sacrifice. If one engages in martial intimacy excluding intercourse and ejaculates as a result, his Hajj is not invalidated because such an act does not mandate any sort of penalty, and is not as severe as intercourse, which invalidates Hajj. However, one must still offer a camel if such occurs before the preliminary stage of exiting Ihraam, and offer a sheep if it occurs afterwards. A woman does the same as a man regarding all that has preceded, except if forced to engage in marital relations. In such a situation, she is not obligated to offer a sacrifice.

Description of Hajj and ‘Umrah in Summary and in Detail

The summarized description of ‘Umrah is as follows: one assumes Ihraam for it at the meeqaat, performs Tawaaf around the Ka‘bah, performs Sa‘y between as-Safaa and al-Marwah, and then shaves the head or shortens the hair on the head. Residents of Makkah must assume Ihraam for ‘Umrah from outside the bounds of the haram. The summarized description of Hajj is: if coming from abroad, one assumes Ihraam from the meeqaat. However, Ihraam for Hajj is assumed in Makkah by those who live in Makkah, as well as those who have come from abroad performing Tamattu‘ and have exited the state of Ihraam after completing ‘Umrah. If performing Qiraan or Ifraad, one performs Tawaaf al-Qudoom and Sa‘y between as-Safaa and al-Marwah, and it is permissible to delay Sa‘y until after Tawaaf al-Ifaadah. One performing Hajj should be in Minaa on the 8th of Thul-Hijjah as well as the night preceding the 9th. One stops at ‘Arafah on the 9th and spends the night in Muzdalifah. On the day of ‘Eed (the 10th), one stones Jamrah al-‘Aqabah (the third pillar), sacrifices if necessary, shaves or shortens the hair on the head, and then performs Tawaaf al-Ifaadah as well as Sa‘y if performing Tamattu‘. In the case of one performing Qiraan and Ifraad, Sa‘y must also be performed at this point if it was not already completed along with Tawaaf al-Qudoom. Then, one spends the nights of tashreeq in Minaa, stones the jamaraat after midday during the days of tashreeq, and then performs Tawaaf al-Wadaa‘ when he wishes to depart from Makkah.

The detailed descriptions of ‘Umrah and Hajj are as follows:

Preparation for Ihraam When a Muslim wishes to perform ‘Umrah or Hajj, if he is travelling by car from locations near any of the meeqaat points, such as al-Madeenah, he prepares himself for Ihraam from his home. This includes cutting the nails, trimming the moustache, shaving the pubic area, removal of underarm hair, performing ghusl, applying fragrance, wearing the izaar and ridaa’, and then assuming the state of Ihraam from the meeqaat. If one is assuming Ihraam after the first ten days of Thul-Hijjah have begun and he intends to offer a sacrifice, he should not remove any part of his hair or nails when preparing for Ihraam. This is based on the narration from Umm Salamah z where the Prophet r said,

�k �� {�7 �� k�� A �I � �� ! �� ' �Q , �* K� �?�L 6�7 / �@ �4 ��7 �H� ��7 �� U �� O�r �2 �. �g /�# L �7 �� r�9C “If you sight the crescent of Thul-Hijjah, and anyone among you had intended to offer a sacrifice, he must refrain from cutting his hair and nails.” Collected by Muslim (5119). This

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excludes shortening one’s hair upon completion of ‘Umrah performed in the first ten days of Thul-Hijjah, because doing so is among the obligatory acts (waajibaat) of ‘Umrah. In the case where one passes the meeqaat, but has come from a distance – Yemen, for instance, and passes Yalamlam – he stops there and prepares for Ihraam by performing ghusl, removing what may require removal, wearing the izaar and ridaa’, and then assuming Ihraam from there. If one comes by plane, he may prepare for Ihraam by performing ghusl and wearing his izaar and ridaa’ while still in his home country, and he assumes Ihraam from a point in line with the meeqaat or close to it.

Ihraam 1) Ihraam is the intention of commencing the rites of Hajj and ‘Umrah, and one cannot be in the state of Ihraam without this intention. This is based on the statement of the Prophet r,

� w� � �� S�9 �i��K�� 2� �� , “Verily, all actions are only by intentions.” Collected by al-Bukhaaree (1) and Muslim (4927). Merely wearing the izaar and ridaa’ without the intention is not Ihraam; rather, it is only preparation for assuming the state of Ihraam. Thus, one intends in his heart which rites he is performing: if Tamattu‘, he intends ‘Umrah; if Ifraad, he intends Hajj; and if Qiraan, he intends Hajj and ‘Umrah. All this applies if he passes a meeqaat or any point in line with it by land, air, or sea, and does so during the months of Hajj, those being Shawwaal, Thul-Qa‘dah and the first ten days of Thul-Hijjah. However, if he does so outside the months of Hajj, he must intend Ihraam for ‘Umrah, and this ‘Umrah has no relation to performing Hajj. 2) It is recommended to say what one has intended, such as “Labbayka ‘Umratan” or “Labbayaka Hajjan” or “Labbayaka ‘Umratan wa Hajjan,” because the Prophet r performed Qiraan and he declared his Talbiyah for Hajj and ‘Umrah. This was narrated by Anas t where he said, “I heard the Messenger of Allaah r say,

�� 3- �� U �� ‘Labbayka ‘Umratan wa Hajjan (I obediently respond to Your call to perform ‘Umrah and Hajj).’” Collected by Muslim (2995). One may also say, “Labbaykallaahumma ‘Umratan” or “Labbaykallaahumma Hajjan” or “Labbaykallaahumma ‘Umratan wa Hajjan” based on the narration from Jaabir t where he said, “We arrived with the Messenger of Allaah r and we said, ‘Labbaykallaahumma labbayaka bil-Hajj,’ and the Messenger of Allaah r ordered us to change it to ‘Umrah and we did so.” Collected by al-Bukhaaree (1570). One must not make any outward declaration for something he intends in any situation other than Hajj and ‘Umrah; not for Tawaaf, Sa‘y, Salaah, Zakaah, fasting, or anything else. There is nothing from the Sunnah of the Messenger of Allaah r which substantiates doing so, and if there was any good in it the Companions of the Messenger of Allaah r and others among the Salaf of this Ummah would have preceded in doing so. 3) One may stipulate a condition when assuming Ihraam by saying,

�D[ �� E$�6 �"�O �= �W�0 �= E#& I �� ;\8� �= E$ �"�O �= “Fa in habasanee haabisun fa mahillee haythu habastanee (If something prevents me from going further, then I will exit the state of Ihraam where You stop me)”, as in the narration from ‘Aa’ishah z where she said, “The Prophet r went to Dubaa‘ah bint az-Zubayr ibn ‘Abdil-Muttalib and she said,

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‘Messenger of Allaah, I desire to perform Hajj but I feel ill.’ The Prophet r told her, ‘Perform Hajj and stipulate:

*��# !�� n� �� *K' �� 5 I will exit the state of Ihraam where You stop me.’” Collected by al-Bukhaaree (5089) and Muslim (2903). The objective of stipulating this condition is that if one becomes unable to perform Hajj or ‘Umrah due to illness or motor accident, or somehow prevented from continuing, he exits the state of Ihraam without being subject to any penalty. 4) If one assumes Ihraam from Thul-Hulayfah – the meeqaat for those coming from the direction of al-Madeenah – he may perform an obligatory or optional prayer and assume Ihraam following it. This is based on the narration of ‘Abdullaah ibn ‘Abbaas z from ‘Umar ibn al-Khattaab t who said, “I heard the Messenger of Allaah r at Waadee al-‘Aqeeq saying,

*�S� �� 7 �� '� �'� Diz � �5 ,*K� �� 2� �0 �Q : KR �J *�Q � �Y �g �O�H� �� , �N �� R �M �� : 3- �� *�Q D� �U ��C ‘A messenger came to me from me Lord during the night and told me to perform prayer in the blessed valley and to assume Ihraam for ‘Umrah and Hajj together.’” Collected by al-Bukhaaree (1534). The best thing to do is assume Ihraam once having mounted one’s means of transport, and this is based on the narration of ‘Abdullaah ibn ‘Umar C where he said, “The Prophet r began saying the Talbiyah when his mount stood up with him on its back.” Collected by al-Bukhaaree (1552) and Muslim (2821). Also, there is a chapter in Saheeh al-Bukhaaree entitled “Saying al-Hamdulillaah, Subhaanallaah, and Allaahu Akbar prior to the Talbiyah when mounting one’s animal” where al-Bukhaaree cited the narration of Anas t (1551) proving that point. Ibn Hajar explained, “This ruling – the recommendation of saying Subhaanallaah and the other things mentioned with it prior to the Talbiyah – is rarely mentioned by anyone despite its validity as an established practice.” 5) One must not pass the meeqaat without assuming Ihraam because the Prophet r defined the meeqaat points and said, “They are for their inhabitants as well as anyone from elsewhere who passes through them intending to perform Hajj or ‘Umrah…” and this preceded in the section explaining the meeqaat points. 6) If one’s home lies between the meeqaat and Makkah, he assumes Ihraam from his home and must not go beyond it without assuming Ihraam because it is his meeqaat. When the Prophet r designated the meeqaat points and commanded assuming Ihraam from them he said, “If someone resides within those boundaries, he assumes Ihraam from wherever he sets out; even the inhabitants of Makkah assume Ihraam from Makkah,” as has preceded.

7) Inhabitants of Makkah assume Ihraam for Hajj from Makkah. However, inhabitants of Makkah and others who have come to Makkah from elsewhere must assume Ihraam for ‘Umrah from outside the haram area. This is based on the narration about how ‘Aa’ishah z performed ‘Umrah with the approval of the Messenger of Allaah r after Hajj from at-Tan‘eem, as collected by al-Bukhaaree (1785) and Muslim (2910). Thus, when the inhabitants of Makkah assume Ihraam for ‘Umrah from outside the haram area, their performance of ‘Umrah combines being both in and out of the haram. In a similar manner, they assume Ihraam for Hajj from Makkah and they later go to ‘Arafah – which lies outside the haram area – and in doing so they combine being both in and out of the haram boundaries as well. 8) Tamattu‘ is when one assumes Ihraam for ‘Umrah from the meeqaat during the months of Hajj. One performs Tawaaf, Sa‘y, and shaves his head or shortens his hair, and then exits the state of Ihraam. He then resumes the state of Ihraam for Hajj on the eighth of Thul-Hijjah, performs the rites of Hajj, and must sacrifice a sheep or have a one-seventh share in sacrificing a camel or cow. If unable, he must fast three days during Hajj and seven more when he returns home. This is based on

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the statement of Allaah,

�{�Ý�Ü�Û��Ú�Ù�Ø�×�Ö�Õ�ÔÓ�Ò��Ñ�Ð��Ï��Î�Í�Ì�Ë��äã�â�á�àß�Þ�ç��æ�å

ì�ë��ê��é�è �z “And whoever performs ‘Umrah in the months of Hajj, before performing the rites of Hajj itself, must offer a sacrifice within his means. However, if he cannot afford it, he must fast three days during Hajj and seven days after returning home. Those are ten days in all. This is for him whose family does not reside at al-Masjid al-Haraam (i.e. in Makkah)” [al-Baqarah (2):196]. This sacrifice – obligatory for anyone performing Tamattu‘ or Qiraan – is done out of gratitude to Allaah, and not to rectify any deficiency. It is to express thanks to Allaah U for having completed the rites of both Hajj and ‘Umrah in one journey, and not due to any shortcoming. In explaining “And whoever performs ‘Umrah in the months of Hajj, before performing the rites of Hajj itself, must offer a sacrifice within his means,” ibn Katheer commented,

…meaning if you have managed to complete all the rites of Hajj. [The statement of Allaah meaning] ‘whichever of you performs ‘Umrah in the months of Hajj, before performing the rites of Hajj itself’ includes those who assume Ihraam for both of them together, as well as those who assume Ihraam for ‘Umrah first and after its completion reassume Ihraam for Hajj. The latter is a specific type of Tamattu‘ which the scholars of fiqh refer to as Tamattu‘. However, the more general meaning of Tamattu‘ includes both categories as proven by saheeh narrations in which some narrators said, “The Messenger of Allaah r performed Tamattu‘,” while others said, “He performed Qiraan,” and there is no contention about him having brought along his animal to sacrifice. Qiraan is when one assumes Ihraam from the meeqaat for both ‘Umrah and Hajj. Upon arrival

in Makkah, one performs Tawaaf al-Qudoom, Sa‘y between as-Safaa and al-Marwah, and he remains in the state of Ihraam until the Day of Sacrifice at which point he exits the state of Ihraam after stoning the third jamrah and either shaving his head or shortening his hair. He must also offer a sacrifice just as in the case of someone performing Tamattu‘. Ifraad is when one assumes Ihraam from the meeqaat for Hajj only and performs all rites as done in Qiraan except for offering a sacrifice. 9) The best mode of Hajj is Tamattu‘ because among the Companions who performed Hajj with the Messenger of Allaah r were those who assumed Ihraam for ‘Umrah, some who did so for Hajj, and others who did so for Hajj and ‘Umrah. However, when they arrived at Makkah, the Prophet r commanded anyone performing Qiraan or Ifraad who did not bring along a sacrificial animal to make his Ihraam for ‘Umrah so as to perform Tamattu‘; and it must be borne in mind that the Prophet r would not direct them to something unless it is best and most complete. Additionally, in light of the fact that the Prophet r was performing Qiraan and he brought his animal to sacrifice, he remained in the state of Ihraam and when the Companions y inquired about that he told them,

�� ='�� 0�# �� 5 O�� 5�7 � �5 �i �� 4�# �� 5 , �=L �4 g�7 �8 �� 6�7 *�A �5 � �O 4 �; �=' �' �� wC “Had I previously known what I now know, I would not have brought along an animal to sacrifice. If it was the case that I had no sacrificial animal with me, I would have exited the state of Ihraam.” Collected by al-Bukhaaree (1651) and Muslim (2943) from the narration of Jaabir t. 10) Some scholars hold that Tamattu‘ is obligatory, but the majority of scholars hold that it is not obligatory because Aboo Bakr, ‘Umar and ‘Uthmaan y performed Ifraad, and they were among

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the rightly guided Khulafaa’. Had they understood the Prophet’s r command to change their intention for Hajj to ‘Umrah as an implication that Tamattu‘ was obligatory, they would not have done otherwise. Also, among the proofs that Qiraan and Ifraad are valid is that the Prophet r informed us that close to the end of this world, when ‘Eesaa r descends from the heavens, he will perform Hajj in one of these three modes. In Saheeh Muslim (3030) is the narration from Hanthalah al-Aslamee who said, “I heard Aboo Hurayrah t narrate from the Prophet r that he said,

�� ;��V�� 7 ,� 3� ��# A �5 ��7 � �l� �� , �$� �� K> � �� /�L � �5 �� ' �;�� ,�k �4�� * �! �S O �Y�� C ‘By the One in whose hand my soul lies, the son of Maryam shall assume Ihraam from the mountain pass of ar-Rawhaa’ for either Hajj, ‘Umrah, or both of them together.’” 11) If someone is performing Qiraan or Ifraad and brings along his sacrificial animal – whether walking or carrying it by vehicle – he must remain the state of Ihraam until the animal reaches its appointed place on the Day of Sacrifice. This was done by the Messenger of Allaah r. If someone performing Qiraan or Ifraad does not bring a sacrificial animal, it is best for him to change his initial intention and make his Ihraam for ‘Umrah based on the command of the Prophet r, as has preceded. If someone performs ‘Umrah in or out of the months of Hajj and brings a sacrificial animal but does not intend to perform Hajj, he must sacrifice his animal upon completing ‘Umrah. This is because the Prophet r brought his sacrificial animal during the ‘Umrah of al-Hudaybiyah, when the mushrikoon prevented him from performing ‘Umrah, and he sacrificed his animal at al-Hudaybiyah. If someone assumes Ihraam for ‘Umrah and he is performing Tamattu‘ and has brought along or carried his sacrificial animal, he must assume Ihraam for Hajj along with ‘Umrah. This would mean he performs Qiraan and remains in the state of Ihraam until the Day of Sacrifice, as in the narration from ‘Aa’ishah z about that, collected by al-Bukhaaree (1556 and 4395) and Muslim (2910). 12) If a man or woman has a young son with them who has not yet reached the age of maturity, it is permissible for them to perform Hajj and ‘Umrah with him, and the same applies to a young daughter. If the child reached the age of discernment, he assumes Ihraam with the permission of his guardians. If the child has not yet reached the age of discernment, his guardians may assume Ihraam with the intention on his behalf, although having a child assume Ihraam is not obligatory upon the guardians and there is no penalty for the child not assuming Ihraam. Hajj and ‘Umrah performed by a child are considered optional and do not fulfill the requirement of performing Hajj and ‘Umrah which are obligatory for an adult Muslim. The child must still perform Hajj and ‘Umrah after becoming an adult and the evidence for this preceded in the section about the Prerequisites (Shuroot) of Hajj and ‘Umrah. If the child is unable to stone the jamaraat, his guardian does so for him. Ibn al-Munthir said in al-Ijmaa‘ (pg.66), “The scholars have agreed that it is permissible for someone to stone on behalf of a child who cannot do so by himself.” Aside from this, a child, male or female, performs the rites as any adult would and they are to be prevented from the same things from which an adult is prevented. If the guardian performs Tawaaf and Sa‘y carrying the child, he must intend Tawaaf and Sa‘y for himself as well as for whoever he is carrying. It is not necessary for a guardian to perform a separate Tawaaf on behalf of the child because the Prophet r did not give any such command to the woman who raised up her infant son and asked, “Is his Hajj valid?” to which the Messenger r replied,

T� l�7 �� , / �A �SC ‘Yes; and you will be rewarded.” Collected by Muslim, and it preceded in Prerequisites (Shuroot) of Hajj and ‘Umrah. 13) If a woman experiencing menses or post-natal bleeding passes the meeqaat and intends to perform Hajj or ‘Umrah, she must intend to begin the necessary rites, and she does everything that others do except Tawaaf around the Ka‘bah. Rather, she performs Tawaaf after cleaning herself once

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the bleeding stops, and this is based on the narration of Jaabir t in which he described how the Prophet r performed Hajj. A part of the narration says, “We set out with him until reaching Thul-Hulayfah where Asmaa’ bint ‘Umays gave birth to Muhammad ibn Abee Bakr. She then sent word to the Prophet r asking what she should do, and he responded,

,*�' �!�# P� O�� V�# �� D" ��V�� * �5�� 7 ��C ‘Perform ghusl, stop the blood flow with a protective cloth, and assume Ihraam.’” Collected by Muslim (2950). Also, on the same topic is the narration of ‘Aa’ishah z where she assumed Ihraam for ‘Umrah with the Prophet during the Farewell Hajj. However, she had her menses, and that lasted until after the people had left Makkah to perform the rites of Hajj. The Prophet r told her to assume Ihraam for Hajj along with her ‘Umrah, and this meant she performed Qiraan. The Prophet r told her,

*�' �A Q� � �5 �R�A �L � v� �� P 6�7 �8 *�Q��B�� =�� &�# �� O�� ;B��C “Perform Hajj the way anyone else would, but do not perform Tawaaf at the House until you are clean.” Collected by al-Bukhaaree (305) and Muslim (2919). 14) Due to ‘Aa’ishah z not having performed ‘Umrah independently from Hajj due to her menses, she sought permission from the Prophet r to perform ‘Umrah following Hajj. The Prophet r told her brother, ‘Abdur-Rahmaan ibn Abee Bakr, to set out with her to at-Tan‘eem – the closest boundary of the haram area – and she performed ‘Umrah from there as collected by al-Bukhaaree (1785) and Muslim (2910). It is permissible for anyone who experiences the same circumstances as ‘Aa’ishah to perform ‘Umrah following Hajj just as she did. However, some of the people who come to perform Hajj continuously leave and re-enter the haram area, performing ‘Umrah several times. This practice is not proper because when the Prophet r allowed ‘Aa’ishah to perform ‘Umrah while he and the Companions remained behind waiting for her to finish, he did not tell any of them to perform ‘Umrah in the same manner as ‘Aa’ishah z. Furthermore, that would only add to crowding and congestion for those performing Tawaaf and Sa‘y. In addition, every ‘Umrah the Prophet r performed was while entering Makkah [from outside], and none of them were while he was leaving Makkah [from within]. 15) The attire to be worn during the state of Ihraam consists of an izaar and a ridaa’ based on the statement of the Prophet r,

�� / �@ �4 ��7 *�Q D�� 9 D$� �H �� ' A �S ��C “Each of you must assume Ihraam wearing an izaar, ridaa’, and two sandals.” Collected by Ahmad (4899) from ‘Abdullaah ibn ‘Umar C with a saheeh chain of narration which satisfies the criteria of al-Bukhaaree and Muslim. It is recommended that they both be white and clean. When in the state of Ihraam, it is permissible to wash them if they become dirty, and one may change them if necessary. One is also permitted to perform ghusl while in the state of Ihraam because the Prophet r performed ghusl when he entered Makkah from Bi’r Thee Tuwaa. Collected by al-Bukhaaree (1553) from ‘Abdullaah ibn ‘Umar C. There is also the narration from Aboo Ayyoob al-Ansaaree t on the same topic collected by al-Bukhaaree (1840) and Muslim (2889). 16) Shedding one’s usual attire and replacing it with an izaar and ridaa’, and the equality between all the people in these garments of Ihraam – such that there is no distinction between rich and poor, or leader and subject – all provide a reminder of their equality in being dressed in shrouds at the time of death. When a Muslim bears this in mind, it should lead him to prepare for death by doing righteous deeds which will draw him near to Allaah. 17) If someone performs ‘Umrah during the months of Hajj and then returns to his country

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or place of residence, he cannot use that to still perform Tamattu‘ because he completed his journey. If someone performs ‘Umrah during the months of Hajj and then goes to al-Madeenah, for instance, he can still use that to perform Tamattu‘ because he is still on his journey for Hajj; and when passing the meeqaat he must assume Ihraam for Hajj or another ‘Umrah – and doing so is better – with the end result being the performance of ‘Umrah from the meeqaat twice as well as Hajj, and he only offers one sacrifice, due to performing Tamattu‘. 18) If someone has already performed the obligatory Hajj or ‘Umrah for himself, he may perform Hajj and ‘Umrah for relatives of his, or others in general, if they are eligible for such to be done. This is irrespective of whether it is obligatory or optional, and whether it is done free of charge or for a fee. However, if one takes a fee, it is blameworthy for his motive to be the money because that would be an instance of intending worldly gain for the deed he performed. There is a significant difference between someone who performs Hajj to take money and someone who takes money in order to perform Hajj.

Performing Hajj for the purpose of making money is blameworthy because doing so makes Hajj the means and money the objective. On the other hand, it is praiseworthy to take money in order to perform Hajj because, in this case, money is a means and Hajj is the objective. Such is the case of someone who wishes to perform Hajj but does not have enough money. Thus, he takes money so that he can afford performing Hajj.

If he performs Hajj for someone else, he intends in his heart that his performance of Hajj is for that person, and it is permissible for him to state that intention aloud by saying, “Labbayka hajjan ‘an abee (I obediently respond to Your call, and I am performing Hajj on behalf of my father)” or “…‘an ummee (…on behalf of my mother)” or “…‘an fulaan (…on behalf of so-and-so)” and he mentions him by name. This is based on a narration from ‘Abdullaah ibn ‘Abbaas C who recounted that the Prophet r heard a man saying “Labbayaka ‘an Shubrumah (I obediently respond to Your call on behalf of Shubrumah).” He asked him, “Have you performed Hajj?” The man replied, “No.” He then told him, “Perform Hajj for yourself first and then on behalf of Shubrumah.” Collected by at-Tabaraanee ibn al-Mu‘jam as-Sagheer (pg.226) with a chain having narrators who are all thiqah except for ‘Abdur-Rahmaan ibn Khaalid ar-Raqqee. Al-Haafith ibn Hajar said in at-Taqreeb that he was sadooq. Thus, the chain of narration is hasan. Ash-Shaykh al-Albaanee ? listed other routes of narration in Irwaa’ al-Ghaleel (994) which make the narration saheeh li-ghayrihi, and al-Albaanee graded it saheeh and quoted al-Bayhaqee, ibn al-Mulaqqin and ibn Hajar who likewise graded it saheeh. The aforementioned narration also proves that if someone has not performed Hajj for himself, he must not perform Hajj on behalf of anyone else. It is permissible for a woman to perform Hajj on behalf of a man, based on a narration from al-Fadl ibn ‘Abbaas about a woman from the tribe of Khath‘am who performed Hajj on behalf of her father. This narration was collected by al-Bukhaaree and Muslim and preceded in the section about the Prerequisites (Shuroot) of Hajj and ‘Umrah. It is also permissible for a man to perform Hajj on behalf of a woman, based on the narration from ibn ‘Abbaas, collected by al-Bukhaaree (6699) where he said that a man came to the Prophet r and said, “My sister vowed that she would perform Hajj, but she passed away.” The Prophet r replied,

�� 6� �@ � �;� �' �� T�L �H �=� �@�7 �:�� %� �M? �� : �3 ��, �� : ��M� �Q ,�1� �� ; �Q b ��7 �$� �?�0��C “If she had an outstanding debt would you pay it off?” He said, “Yes.” The Prophet r then said, “Settle what is due to Allaah because He is most entitled to be given what is due to Him.” There are three types of people on whose behalf Hajj and ‘Umrah may be performed: a deceased person; an elderly person who is unable to mount a means of transport; and an ill person whose recovery is not anticipated. The foregoing narration about the man performing Hajj on behalf

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of his sister is proof for performing Hajj for someone deceased; and the narration about the woman from Khath‘am performing Hajj on behalf of her father is proof for performing Hajj on behalf of an elderly person; and the case of the ill whose recovery is not anticipated is the same.

The Talbiyah 1) The word Talbiyah is a noun which comes from the verb labbaa meaning to say labbayka during Hajj and ‘Umrah. Discussion has preceded about the Prophet r saying “labbayka hajjan wa ‘umratan” when he assumed Ihraam. The word labbayka is a respectful response given when one is called, and there are numerous instances where the Prophet r called a Companion y and he would reply “labbayka, Messenger of Allaah,” and some would also say, “labbayka wa sa‘dayaka.” Such instances in Saheeh al-Bukhaaree are hadeeth numbers 128, 457, 5375, and 6268. Also in Sunan Abee Daawood, hadeeth 167 in the chapter about a man being called and replying by saying “labbayka.” Additionally, in al-Adab al-Mufrad by al-Imaam al-Bukhaaree there is hadeeth 427 in the section about someone who says “labbayka” when replying.

In the case of Hajj, Allaah U called mankind to perform its rites at the Sanctified House when He said to Ibraaheem r,

�{��d��c��b��a��`��_��~��}��|��{��z��y��x��wz

“And proclaim Hajj to mankind. They will come to you on foot and on every lean camel; and they will come from every deep and distant mountain pass.” [al-Hajj (22):27]. Thus, when the Muslim reaches the meeqaat and begins the rites of Hajj, he begins to say the Talbiyah which bears the meaning, “My Lord, You have called me to perform Hajj at Your House, and facilitated the means for me to do so; therefore, labbaykallaahumma labbayaka (I respond to You continuously, time after time).” 2) The Talbiyah said by the Prophet r was:

�8 �� , �� / �;�'� �� , �� L�� I �8 , ��' �� AK�� 4 � �� 6�9 �� L�� I

labbaykallaahumma labbayka; labbayka laa shareeka laka labbayka; innal-hamda wan-ni‘mata laka wal-mulka; laa shareeka laka; meaning: “I obediently answer Your call, O Allaah, I obediently answer. I obediently answer Your call, testifying that You have no partner, I obediently answer. To You belong all praise, favor, and dominion. You have no partner.” This wording was collected by al-Bukhaaree (1549) and Muslim (2811) from ‘Abdullaah ibn ‘Umar C.

There is also a narration collected by al-Bukhaaree (5915) and Muslim (2814) which states after narrating the words of the Talbiyah, “He would not add anything to those words.” The Talbiyah of the Messenger of Allaah r is also found in the narration of Jaabir collected by Muslim (2950) with the same words as in the narration of ibn ‘Umar. Also, al-Bukhaaree collected (1550) a narration from ‘Aa’ishah which does not have the words “laa shareeka laka” at the end. There is also a narration in Sunan an-Nasaa’ee (2752) with a saheeh chain of narration satisfying the criteria of al-Bukhaaree and Muslim where Aboo Hurayrah t said, “The Prophet r had said in his Talbiyah,

Kb �� :��9 ��C “I obediently respond to You, God of truth.” Also, after hadeeth 2812 in Saheeh Muslim, it says that ‘Abdullaah ibn ‘Umar would add,

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� �� 9 �$�� P �� , ��L �4�� c� �� , ��L �4 A �� , �� R �� AC “I obediently respond to Your call and continuously seek Your assistance. All good lies in Your two hands. I obediently respond to Your call, and I desire and strive for what is with You.” Additionally, in Saheeh Muslim, after hadeeth 2814, it says that ‘Abdullaah ibn ‘Umar used to narrate that ‘Umar would say the Talbiyah said by the Messenger of Allaah r:

�� , �� / �;'� �� L �4�L *�Q �� c� �� , ��L �4 A �� , �R ��A� �� 9 �$�� P �� C “I obediently answer Your call, O Allaah, I obediently answer. I continuously answer Your call in obedience and continuously seek Your assistance. All good lies in Your two hands. I obediently answer Your call, and I desire and strive for what is with You.” 3) The Talbiyah said by the Messenger of Allaah r contains an affirmation of Tawheed and rejection of Shirk, and such is what is dictated by the phrase “laa ilaaha illallaah (there is none worthy of worship except Allaah).” The phrase “labbaykallaahumma labbayka” has the meaning of “illallaah”, and the phrase “laa shareeka laka” carries the meaning of “laa ilaaha.” Like all other acts of worship, Hajj must be performed sincerely for the Face of Allaah, and in accordance with the Sunnah of the Messenger of Allaah r. Sincerity to Allaah and conformity with the Sunnah are the two requisite conditions which must be present for any action to be accepted. The Talbiyah is also glorification and praise of Allaah, declaring Him as the Supreme Sovereign, the bestower of tremendous bounty, and the One who truly deserves all praise.

As for the Talbiyah said by the mushrikoon, it reflected a complete contradiction of Tawheed by making an open declaration of Shirk. They used to say, “labbayka laa shareeka laka illaa shareekan huwa laka; tamlikuhu wa maa malaka” meaning: “I obediently answer Your call; You have no partner, except the partner You have; though You own him and whatever he has.” In Saheeh Muslim (2815) is the narration from ibn ‘Abbaas C where he said, “The mushrikoon used to say “labbayka laa shareeka laka labbayka.” So, the Messenger of Allaah r told them, “Waylakum! Qad, qad!” and they would continue, “illaa shareekan huwa laka; tamlikuhu wa maa malaka” and they would say this while performing Tawaaf around the House.” His statement “Waylakum! Qad, qad!” means, “Just say the portion of your statement that contains Tawheed and do not add the portion containing Shirk.” 4) It is recommended for men to raise their voices when saying the Talbiyah. This is based on the narration of as-Saa’ib ibn Khallaad t that the Prophet r said,

*�S �$� �l �RL�� l �2� �0 �Q *� :��L �4 �� 5 � �5 �� J�7 6�7 �� A �Q � �L / �; �� J�7 �� '�#��C “Jibreel came to me and said, ‘Muhammad, order your Companions to raise their voices with the Talbiyah.’” Collected by an-Nasaa’ee (2753) and others with a saheeh chain of narration. As it relates to women, they should lower their voices when saying the Talbiyah. At-Tirmithee said after hadeeth 927, “It is disliked for a woman to raise her voice with the Talbiyah.” 5) One begins saying the Talbiyah in Hajj or ‘Umrah from the time of assuming Ihraam. If performing Hajj, one stops saying the Talbiyah after stoning Jamrah al-‘Aqabah. This is based on the narration from al-Fadl ibn ‘Abbaas C collected by al-Bukhaaree (1685) stating that the Prophet r continued saying the Talbiyah until stoning the jamrah. Ibn Hajar commented in Fath al-Baaree (3/533),

The scholars differed as to whether the Talbiyah is discontinued from the time of throwing the first pebble or after the completion of stoning. The majority hold the view that it is the former, while Ahmad and some companions of ash-Shaafi‘ee hold the latter. The proof for the latter view is a narration collected by ibn Khuzaymah from Ja‘far ibn Muhammad, from his father, from ‘Alee ibn al-Husayn, from ibn ‘Abbaas, from al-Fadl who said, “I departed from ‘Arafah with the Prophet r who continued saying the Talbiyah until stoning Jamrah al-

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‘Aqabah; he would say ‘Allaahu Akbar’ with each pebble, then he discontinued the Talbiyah with the last pebble.” Ibn Khuzaymah said that this saheeh narration explains what is left ambiguous in other narrations, which is to say that “until he stoned Jamrah al-‘Aqabah” means when he finished stoning it.

This narration is in Saheeh ibn Khuzaymah (2887) where he narrates from his Shaykh, ‘Umar ibn Hafs ibn Ghiyaath ash-Shaybaanee, from his father with the previously mentioned chain of narration and the same wording. Ibn Khuzaymah said after it, “This narration explicitly states that he discontinued the Talbiyah with the last pebble, not the first.” In the chain of narrators given by ibn Khuzaymah, the name of his Shaykh, ‘Umar, was mistakenly written as Muhammad. Al-Bayhaqee has the same narration in his Sunan (5/137) with his chain of narration going through ibn Khuzaymah with the name written correctly. If one is performing ‘Umrah he discontinues the Talbiyah at the beginning of Tawaaf. This has been authentically reported from ibn ‘Abbaas as can be found in Sunan al-Bayhaqee (5/104). Also, at-Tirmithee mentioned after hadeeth 919 that most of the scholars hold this view and among them are Sufyaan, ash-Shaafi‘ee, Ahmad, and Ishaaq. However, the narration which at-Tirmithee collected from ibn ‘Abbaas from the Prophet r has a da‘eef chain of narration.

Entering al-Masjid al-Haraam 1) The term al-Masjid al-Haraam is used to refer to two things: one of them is the masjid where the Ka‘bah is located, and the other is all of Makkah. The proof for the second usage is the statement of Allaah I,

�{[�Z�Y�X�W�V�U�T��S�R�Q�P�O z “O people of Eemaan, the mushrikoon are certainly impure, so they are not to come near al-Masjid al-Haraam after this year of theirs.” [at-Tawbah (9):28]. 2) When one wishes to enter al-Masjid al-Haraam , or any other masjid, he does so with his right foot first based on the narration from Anas t collected by al-Haakim in his Mustadrak (1/218) which he graded saheeh according to the criteria of Muslim, and ath-Thahabee concurred. When entering, one says,

� ,�1� �/ !�� ; �' �� , �/�� A� �1�� r� ��7 ,�1� �2� �� &�' �� /K' �� KR �J �/ �� /L �4 �0� �:�S��B' �� , �/L�� : �; l �� , �/� �l �� 6��B� �<� �� 5� ��# �� "� �� 7 *� W�# Q� �/ �; �'C

“In the name of Allaah. O Allaah, send salaah and salaam upon the Messenger of Allaah. I seek refuge in Allaah, the Supreme, in His Noble Face, and in His eternal dominance, from shaytaan, the outcast. O Allaah, open for me the gates of Your Mercy.” This prayer is a combination of narrations in Saheeh Muslim (1652), Sunan Abee Daawood (466), Jaami‘ at-Tirmithee (314), ‘Amal al-Yawm wal-Laylah by ibn as-Sunnee (89), and Fadl as-Salaah ‘alaa an-Nabee r by Ismaa‘eel al-Qaadee (82). 3) When one is performing Hajj or ‘Umrah, he enters al-Masjid al-Haraam from whichever direction is feasible. Upon entering, he sees the Ka‘bah in real life, not in a picture; he sees the people performing Tawaaf and praying around it. The Ka‘bah is the qiblah direction faced by Muslims around the world when they pray; it is the central focal point for all directions. The people form concentric circles around it when in prayer: the smallest circle being the one nearest the Ka‘bah and the largest being at the farthest ends of the earth.

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4) When one enters al-Masjid al-Haraam to perform Tawaaf, tahiyyatul-masjid is the performance of Tawaaf itself followed by two units of prayer behind the maqaam. When entering any other masjid to pray, recite Qur’aan, or other similar things, tahiyyatul-masjid is to perform Salaah, and this is based on the statement of the Prophet r,

� �r�9 �R �F�H �/ �@ �4 ��7 � �4 �U ! �� .�Q E�' U�L &�# �� *K' ��L ��# �A @ ��C “When any one of you enters the masjid he must not sit until he performs two units of prayer.” Collected by al-Bukhaaree (1163) and Muslim (1654) from Aboo Qataadah t.

Tawaaf 1) Tawaaf is an act of worship designated by Allaah U to be performed specifically at the Ka‘bah. It is not permissible to perform Tawaaf at any other location; not around a grave, or anything else. If Tawaaf takes place somewhere else, such an act is not sanctioned by Allaah. On the contrary, it is nothing but an innovated act ascribed to Islaam which Allaah has not permitted. This is why it is acceptable to say that Allaah has multitudes of people performing prayers to Him in every place, or giving charity, or fasting, or remembering and making mention of Him in every place. However, it is not acceptable to say that Allaah has multitudes of people performing Tawaaf in every place, because Tawaaf is not acceptable in Islaam unless done around the Ka‘bah. 2) There are several rulings which apply to Tawaaf around the Ka‘bah: there is Tawaaf which is a pillar (rukn) of Hajj and that is Tawaaf al-Ifaadah, and similar to that is Tawaaf done in ‘Umrah which is also a pillar (rukn) of it; there is Tawaaf which is an obligation (waajib), that being Tawaaf al-Wadaa‘; and there is Tawaaf which is recommended (mustahabb) and this comprises all other types of Tawaaf. Evidence has preceded showing that Tawaaf al-Ifaadah and the Tawaaf of ‘Umrah are pillars (rukn) for Hajj and ‘Umrah respectively. Evidence has also preceded showing that Tawaaf al-Wadaa‘ is an obligation (waajib) for both Hajj and ‘Umrah. Among the narrations that mention the merits of Tawaaf in general is the hadeeth narrated by ibn ‘Umar C, a portion of which says,

� �5 �~��[ � �Y �;�� =�� 3�� 7 �k� �� Q �6� �@ �b# �A �@ D�� M ��C “Whoever performs seven complete rounds of Tawaaf at this House, it is as if he freed a slave.” Collected by at-Tirmithee (959) who commented, “It is a hasan hadeeth.” It was also collected by al-Baghawee in Sharh as-Sunnah (1916) and he commented, “It is a hasan hadeeth.” When performing Tawaaf, one touches two corners of the Ka‘bah – the Black Stone corner and the Yemeni corner – and there is reward in doing so, as collected by an-Nasaa’ee (2919) with a hasan chain of narration from ‘Abdullaah ibn ‘Ubayd ibn ‘Umayr who said that a man asked ‘Abdullaah ibn ‘Umar C, “Aboo ‘Abdir-Rahmaan, I noticed that you only touch the two corners. Why?” He replied, “I heard the Messenger of Allaah r say,

�6�9 � �� ; �� ! �5 : �6��B ��L �� B �c�C ‘Touching the two of them effaces sins,’ and I heard him saying,

� �5 �~��[ ,� 3A� �� ; �Q �2 4�A �@ D�� M ��C ‘Whoever performs seven circuits of Tawaaf, that is equivalent to freeing a slave.’” 3) Tawaaf consists of seven rounds. Each one begins at the Black Stone and concludes there as well. The Black Stone lies in the corner next to the door of the Ka‘bah. To perform Tawaaf, one must be clean from both intangible and tangible impurities (hadath and khabath). One keeps the

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Ka‘bah to his left and performs Tawaaf outside the Hijr, since it is part of the Ka‘bah, and if he were to perform even one round of Tawaaf through that area his Tawaaf would be incorrect because he did not complete the circuit around the entire Ka‘bah as done by the Prophet r. Tawaaf is acceptable only if done within the masjid, not outside of it. Ibn al-Munthir stated in al-Ijmaa‘ (pg.62), “The scholars have agreed that Tawaaf is not acceptable if performed outside the masjid.” 4) During Tawaaf, when one reaches the Black Stone, or comes in line with it, he kisses it if able. Otherwise, he touches it with his hand or something else, and kisses that item. If unable to do that, he points towards it. The basis for kissing it is in Saheeh al-Bukhaaree (1597) and Saheeh Muslim (3070) where ‘Aabis ibn Rabee‘ah reported that ‘Umar t reached the Black Stone, kissed it, and said, “I know you are merely a stone which can do no harm or yield any benefit. Had I not seen the Messenger of Allaah r kiss you, I would not have kissed you.” Also, al-Bukhaaree (1611) collected a narration from az-Zubayr ibn ‘Arabee who said that a man asked ibn ‘Umar C about touching the Stone, and he replied, “I saw the Messenger of Allaah r touch and kiss it…”

Proof for him touching it and kissing what he touched it with can be found in the narration collected by Muslim (3065) from Naafi‘ who said, “I saw ibn ‘Umar touch the Stone with his hand and then kiss his hand. He said, ‘I have not stopped doing this from the time I saw the Messenger of Allaah r do so.’” There is also proof in the narration from Abut-Tufayl t who said, “I saw the Messenger of Allaah r perform Tawaaf around the House and touch the corner using a mihjan (stick with a curved end) which he had with him, and he kissed the mihjan.” Collected by Muslim (3077). Proof for him pointing towards it can be found in the narration of ibn ‘Abbaas C who said, “The Prophet r performed Tawaaf around the House while riding a camel. Each time he passed the corner, he would point at it.” Collected by al-Bukhaaree (1612). The Messenger r performed Tawaaf on camel back and touched the corner with a using a mihjan as collected by al-Bukhaaree (1607) and Muslim (3073). However, if reaching the Black Stone to kiss or touch it involves harming others, one should not do so. Instead, he should continue his Tawaaf because touching the Stone is a recommended deed, whereas harming others is impermissible, and impermissible means are not to be used in order to carry out recommended deeds. When one touches or kisses the Black Stone he says

�� @�7 �1� �� ,�1� �/ ��

“Bismillaahi wallaahu akbar (In the name of Allaah, and Allaah is the Greatest).” If he points to it he says,

�� @�7 �1�

“Allaahu akbar (Allaah is the Greatest).” This is based on the narration from ibn ‘Abbaas C where he said, “The Prophet r performed Tawaaf around the House on a camel. Each time he passed the corner, he pointed to it with something he had with him and he said, “Allaahu akbar.” Collected by al-Bukhaaree (1613). There is also a saheeh narration from ibn ‘Umar that he would say both “Bismillaah” and “Allaahu akbar” when touching the Stone, as collected by al-Bayhaqee (5/79). Ibn Hajar said in at-Talkhees (2/247), “al-Bayhaqee and at-Tabaraanee – in al-Awsat and ad-Du‘aa’ – reported that when ibn ‘Umar touched the Stone he would say ‘Bismillaahi wallaahu akbar,’ and its chain of narration is saheeh.” 5) Upon reaching the Yemeni corner during Tawaaf, one touches it with his hand if able, but does not kiss it or kiss his hand. If one is unable to touch it, he proceeds in his Tawaaf and does not point towards it. This is based on the narration of ibn ‘Umar C where he said, “I did not see the

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Prophet r touch any part of the House except for the two Yemeni corners.” Collected by al-Bukhaaree (1609) and Muslim (3061). There is a similar narration from ibn ‘Abbaas C ibn Saheeh Muslim (3066). The correct thing to do at this corner is to only touch it without kissing it, saying any specific words, or pointing towards it. 6) One must not touch any part of the Ka‘bah except for the two Yemeni corners, and this is based on the two narrations from ibn ‘Umar and the other from ibn ‘Abbaas, all of which preceded. Additionally, there is a narration from Ya‘laa ibn Umayyah t who said, “I performed Tawaaf with ‘Umar ibn al-Khattaab, and when I reached the corner after the door, near the Hijr, I took his hand to make him touch the corner. However, he said, ‘Did you not perform Tawaaf with the Messenger of Allaah r?’ I replied that I did. He said, ‘Did you see him touch this corner?’ I said no. He said, ‘Then leave it alone and proceed, because in the Messenger of Allaah r you have a fine example.’” Collected by Ahmad (253) with a saheeh chain of narration fulfilling the criteria of Muslim.

7) The walls and other corners of the Ka‘bah are not to be kissed or touched. The same applies to any stone or structure in any other place. Rather, it is imperative to limit oneself to what is found in the Sunnah regarding kissing and touching the Black Stone, and touching the Yemeni corner. This is why ‘Umar t said – as has preceded – about the Black Stone, “Had I not seen the Messenger of Allaah r kiss you, I would not have kissed you.” Al-Imaam an-Nawawee ? wrote in Al-Majmoo‘ Sharh al-Muhaththab (8/206)

Tawaaf around the grave of the Prophet r is impermissible, and it is disliked to press one’s back or midsection against the grave, as mentioned by Aboo ‘Abdillaah al-Haleemee and others. They further said it is reprehensible to wipe it with one’s hand or to kiss it. Rather, proper conduct dictates that one maintain a distance from it the same as the distance he would maintain if meeting him r in real life. This is the correct thing to do, as has been stated and agreed upon by the scholars, and one must not be misled by the incorrect actions of the general populace when they do that. Following practices and doing deeds are to be based on saheeh narrations as well as statements of the scholars, and no attention is to be given to innovations or ignorant practices, whether from the general populace or others. It is reported in the two Saheeh collections from ‘Aa’ishah z that the Messenger of Allaah r said,

*�Q �| �4 ��7 � �5��L�H �E�� 5 � �5 �: pH �� ; �QC “Whoever introduces something into this religion which does not belong to it, then it shall be rejected,” and, in a narration in Saheeh Muslim, he said,

3. �� R �� 5 �S �� 5�7 �:� �' �� E�� pH �� ; �Q �C “Whoever does a deed that does not conform to our command, it shall be rejected.” Aboo Hurayrah t also reported that the Messenger of Allaah r said,

�. �J �6�m �Q , �*�' �� ' �J �� ,� 34� �� O�� M ��' �A U�� 8 �� *�� ] �'� �� / � �� n� /�#� �@C “Do not take my grave as a place of gathering or frequent visitation; but send salaah upon me, because it will reach me wherever you may be.” This was reported by Aboo Daawood with a saheeh chain. In addition, al-Fudayl ibn ‘Iyaad ? made a statement along the lines of, “Follow the paths of guidance, and it will do you no harm if there are only a few who tread them; and beware of the paths to misguidance, and do not be misled by the multitude of those headed to their demise.” Furthermore, whoever thinks that wiping an object with his hand, or something similar, will bring him more blessing, then this idea comes from his own ignorance and heedlessness. Blessing is only acquired by valid, legislated means. How could bounty be sought by opposing what is correct?

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The hadeeth which an-Nawawee alluded to is in Saheeh al-Bukhaaree (2697) and Saheeh Muslim (4492) from ‘Aa’ishah z with the wording,

pH �� ; �Q �:� �5 �E�� 5 � �Y �g � �S�� 5�7 *�Q �| �4 ��7 � �5, “Whoever introduces something into this matter of ours which does not belong to it, then it shall be rejected.” The other wording is in Saheeh Muslim (4493) and is even more general than the first wording because the second wording applies to whoever did the deed, regardless of whether he himself initiated the innovation, or he merely followed someone else who did so. Ibn Taymiyyah said in Majmoo‘ al-Fataawaa (27/79)

The scholars have agreed that if someone visits the grave of the Prophet r or the grave of any other Prophet or righteous person – such as Companions, the family of the Prophet, or others – he is not to wipe or kiss it. In fact, it is not prescribed to kiss any inanimate object in the world except the Black Stone. In the two Saheeh collections it is established that ‘Umar t said, “I swear by Allaah! Indeed, I know that you are merely a stone that can cause no harm or bring any benefit. Had I not seen the Messenger of Allaah r kiss you, I would not have kissed you.” Consequently, the scholars have agreed that it is incorrect for one to kiss or touch the two corners of the House near the Hijr, the walls of the House, the Maqaam Ibraaheem, the stone at Bayt al-Maqdis, or the grave of any Prophets or righteous people.

8) There are no specifically defined prayers or words of remembrance to be said throughout Tawaaf. Rather, one should supplicate to his Lord and make mention of Him as best able, and he may also recite from the Qur’aan. The best thing to do is use the prayers and words of remembrance authentically reported from the Messenger of Allaah r, and also to say between the two corners [i.e. the Yemeni corner and Black Stone corner],

h� *�Q �� ,3�� ! �� S 4� *�Q ��z �� "� �Y �� M �� ,3�� ! �� - �� F, “Our Lord, grant us good in this world, good in the hereafter, and save us from the torment of the fire.” Collected by Ahmad (15398) and Aboo Daawood (1892) with a hasan chain of narration. As for the practice of some who use specific supplications during each round of Tawaaf, such has no basis. It is, in fact, an innovated practice. 9) Kissing and touching the Black Stone, and touching the Yemeni corner, are to be done only during Tawaaf, as there is no report of the Prophet r doing any of these things outside of Tawaaf. However, in the long hadeeth of Jaabir in Saheeh Muslim (2950), the Prophet r did touch the Black Stone after completing two units of prayer following Tawaaf during the Farewell Hajj. Thus, doing so is best as such was done by the Prophet r. Also, if one touches the Stone outside of Tawaaf, it is permissible based on a report which establishes that ibn ‘Umar C would not leave the masjid until having touched the Stone whether in or out of Tawaaf. This was collected in the Musannaf of ibn Abee Shaybah (13571), who was among the Shuyookh of al-Bukhaaree and Muslim, and the chain of narration for this report fulfils the criteria of them both. 10) Idtibaa‘ is recommended when performing Tawaaf for ‘Umrah, or Tawaaf al-Qudoom in the case of someone performing Qiraan or Ifraad. Idtibaa‘ is for a man to place the edge of his ridaa’ under the right armpit, and the end of it over the left shoulder. That applies to all rounds of Tawaaf, and it is based on the narration from ibn ‘Abbaas C who said the Messenger of Allaah r and his Companions performed ‘Umrah form al-Ji‘irraanah. They walked very briskly around the House, and placed the edges of their upper garments under their armpits and threw the ends of them over their left shoulders. This was collected by Aboo Daawood (1884) with a saheeh chain of narration. There is also the narration from Ya‘laa ibn Umayyah t that the Prophet r performed Tawaaf around the House dressed in the manner of idtibaa‘ and he was wearing a burd (square piece of cloth). Collected

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by at-Tirmithee (859) who said it is a hasan saheeh hadeeth. Idtibaa‘ is done only in this Tawaaf, and at all other times when one is in the state of Ihraam, his ridaa’ should cover both shoulders. 11) It is further recommended in this Tawaaf for men to perform ramal, which is a brisk pace with short steps, because the Prophet r and Companions did so during ‘Umrah al-Qadaa’ as collected by al-Bukhaaree (1602) and Muslim (3059). It is also based on the narration of ibn ‘Umar C where he said, “When the Messenger of Allaah r performed Tawaaf in Hajj or ‘Umrah – upon first arrival – he would do so very briskly for three rounds and then walk for four.” Collected by al-Bukhaaree (1603) and Muslim (3049). Also, in the lengthy narration of Jaabir collected by Muslim (2950) he said, “…until we reached the House, he touched the corner, performed ramal for three rounds, and walked for four.” With regards to women, there is no ramal for them. Ibn al-Munthir said in al-Ijmaa‘ (pg.61), “The scholars agreed that women do not have to perform ramal around the House or during Sa‘y between as-Safaa and al-Marwah. 12) The original reason behind ramal is that when the Prophet r and Companions arrived for ‘Umrah al-Qadaa’ in the seventh year (after Hijrah) some of the mushrikoon remarked, “Those coming to you are a people who have been weakened by the fever of Yathrib.” Thus, the Prophet r ordered his Companions to perform ramal during the first three rounds of Tawaaf in order to display their strength before the non-Muslims. Collected by al-Bukhaaree (1602) and Muslim (3059). This is, in fact, an instance which falls under his r saying,

� T� �� 4 �F �" � ��, “War is deception.” Collected by al-Bukhaaree (3030) and Muslim (4539). The practice of ramal remained established afterwards as well, since it was done by the Prophet r and Companions in the Farewell Hajj, as in the foregoing narrations of ibn ‘Umar and Jaabir. Also, al-Bukhaaree (1604) collected that ‘Umar ibn al-Khattaab t said, “What do we have to do with ramal? We only did it to show up the mushrikoon, and Allaah vanquished them.” He then said, “However, it is something practiced by the Prophet r; thus, we would not like to abandon it.” 13) If one doubts how many rounds he has completed, he should act based on what seems most correct to him. Otherwise, he should use the number he is certain of, and that would be the lesser one. For example, one may perform five rounds, and in the fifth he may become uncertain as to whether he is in his fifth or sixth round. If it is most probable to him that it is the sixth, he should consider it so and perform one more round. However, if it does not seem most likely to him, he should use the number he is certain about – the lesser one – and perform two more rounds. If the iqaamah for prayer is called during a round of Tawaaf, one prays and then completes Tawaaf from the point where he prayed. 14) It is recommended after completing Tawaaf to perform two units of prayer behind the maqaam, as best possible, and to recite Soorah al-Kaafiroon and Soorah al-Ikhlaas in them. If unable to do so, it is alright to pray in any part of the masjid. This was reported in the long narration of Jaabir collected by Muslim (2950) as well as in a narration from ‘Abdullaah ibn ‘Umar C where he said, “The Prophet r arrived, performed seven rounds of Tawaaf at the House, offered two units of prayer behind the maqaam, and he r then set out to as-Safaa.” Collected by al-Bukhaaree (1627) and Muslim (2999).

Drinking Zamzam Water 1) It is recommended to drink Zamzam water, which is the water Allaah allowed to flow for Ismaa‘eel r and his mother, Haajar, and it has continued to flow by the will, favour, and kindness of

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Allaah. The story behind it can be found in Saheeh al-Bukhaaree (3364). The Prophet r drank from it and poured some of it over his head during the Farewell Hajj after completing his Tawaaf and prayer behind the maqaam, as collected in the Musnad of al-Imaam Ahmad (15243) with a saheeh chain of narration which fulfils the criteria of Muslim. The Prophet r also drank from it after Tawaaf al-Ifaadah as mentioned at the end of the long narration of Jaabir in Saheeh Muslim (2950). 2) Regarding the virtue of this water, there is a lengthy narration from Aboo Tharr in Saheeh Muslim (6359) where it was described with the words,

� �; �S�9 , T� �@ �� 5 � �; �S�9 �� A �[ D/ A�[C “It is indeed blessed, and a source of nourishment.” This narration was also collected by Aboo Daawood at-Tayaalisee in his Musnad (459) with the same chain of narration as Muslim but with the addition,

� �I �� $� D/ 0 ��C “and healing for ailment.” There is also a narration from Jaabir t who reported that the Prophet r said,

�$� �5 �� ) 5 �� "�� I �:�C “Zamzam water is for whatever it is drank.” Collected by ibn Maajah (3062) and others. Some scholars have graded it hasan, while others graded it saheeh. Refer to Irwaa’ al-Ghaleel by al-Albaanee ? (1123). Ibn al-Qayyim stated in Zaad al-Ma‘aad (4/392), “Zamzam is the master of all waters. It is the finest and most revered water there is. It is the most beloved of all water to the soul, the most precious of them all, and utterly priceless to all people.” 3) When one comes for Hajj or ‘Umrah, he may carry some Zamzam water back to his homeland – or abode – to drink, give as a gift, or use it to seek cure. It is among the most precious gifts because it is water which contains blessing and cure. At-Tirmithee collected in his Jaami‘ (963), with a hasan chain of narration, that ‘Aa’ishah z used to carry back Zamzam water and she also reported that the Messenger of Allaah r used to carry it.

Sa‘y Between as-Safaa and al-Marwah 1) When someone performing ‘Umrah completes Tawaaf, he proceeds to perform Sa‘y between as-Safaa and al-Marwah. The same applies to someone performing Qiraan or Ifraad, as he performs Sa‘y after Tawaaf al-Qudoom, but he is also allowed to delay Sa‘y until after Tawaaf al-Ifaadah. The Prophet r performed Hajj Qiraan and performed Sa‘y following Tawaaf al-Qudoom as in the lengthy narration of Jaabir collected by Muslim (2950). In the foregoing chapter about the Pillars (Arkaan) of Hajj and ‘Umrah, discussion preceded about the ruling of Sa‘y between as-Safaa and al-Marwah, and that it is best to immediately follow Tawaaf with Sa‘y, but there is nothing wrong with delaying it for a valid reason. 2) Sa‘y between as-Safaa and al-Marwah consists of seven trips. One begins at as-Safaa and concludes at al-Marwah. Going from as-Safaa to al-Marwah counts as one trip; and from al-Marwah to as-Safaa as another trip. Thus, the odd trips are those from as-Safaa to al-Marwah, and there are four odd trips: the first, third, fifth, and seventh. The even trips are those from al-Marwah to as-Safaa and there are three such trips: the second, fourth, and sixth. When nearing as-Safaa to commence Sa‘y, one recites.

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�{z�y�x�w�v��uz “Verily, as-Safaa and al-Marwah are among the rites of Allaah,” and he says,

�7 �4� �S � �� 7 �4�� 1� �:��C “We begin with what Allaah began,” since the Prophet r did this, as reported in the long narration of Jaabir. It means that since Allaah mentioned as-Safaa before al-Marwah in his statement, we will begin with as-Safaa in our action. In each trip, one must cover the full distance between as-Safaa and al-Marwah, and men must run in the portion between the two green signposts which indicate the location what was once the bottom of the valley. For the remainder of Sa‘y, one walks, and all this is reported in the narration of Jaabir. In each trip, one stands on as-Safaa and al-Marwah, facing the Ka‘bah, declaring the Tawheed of Allaah, saying “Allaahu akbar,” and saying,

�k �4 � �� 1� �8�9 �:��9 �8, �US�7 , �k �4 � �� 1� �8�9 �:��9 �8 , T�L �4 �M D$ * �I KR �@ &�' �� g �� 4 � �� :� �� ' �� :� , �:� ��L�� I �8 , �k �4 � �� ) � �� "� �) �� w� �� ) �g �� , �k �4� �� S �� k �4,

“None deserves worship except Allaah alone, having no partner; His is the dominion, His is all praise, and He is over all things omnipotent. None has the right to be worshipped except Allaah; He fulfilled His promise, aided His worshipping servant, and vanquished the alliance of enemies by Himself.” He also supplicates further between that, and does so three times as in the narration of Jaabir. There are no specific prayers or words of remembrance to be said during Sa‘y. Rather, one must remember and make mention of his Lord, invoke Him, and recite Qur’aan. Similar has already been said about Tawaaf. 3) Tahaarah is not a necessary prerequisite for Sa‘y because there is nothing which proves that it is. Ibn al-Munthir stated in al-Ijmaa‘ (pg.63), “There is scholarly consensus that if someone performs Sa‘y between as-Safaa and al-Marwah, but not in a state of tahaarah, it suffices him.” 4) The origin of Sa‘y is what was done by Haajar, mother of Ismaa‘eel. Her story is in Saheeh al-Bukhaaree (3364), narrated by ibn ‘Abbaas C, a portion of which says that the Prophet r commented,

� �� ;�� d�� *A �� Y �QC “Thus, that is why people perform Sa‘y between the two of them.” 5) Sa‘y is not to be done except in Hajj and ‘Umrah, and it is a pillar (rukn) for each of them, as has preceded. It is not to be done as an optional act of worship as there is no proof to substantiate doing so. However, Tawaaf may be done as an optional act of worship.

With respect to the statement of Allaah U,

�{�n��m�l�k�j�i�hz “And whoever does any optional good deed, then Allaah is Shaakir, ‘Aleem” [al-Baqarah (2):158], it refers to the optional performance of Hajj or ‘Umrah. Ibn Jareer commented in his Tafseer, “It means that if someone performed an optional Hajj or ‘Umrah after performing the obligatory Hajj, then Allaah is Shaakir in that He will accept and reward one for his optional performance, as long as he intends the Face of Allaah; ‘Aleem in that He knows all that one intends in his optional deeds.”

In Fath al-Baaree (3/499) al-Haafith ibn Hajar quoted at-Tahaawee as saying, “No one can use the statement ‘And whoever does any optional good deed’ to prove that Sa‘y is a recommended optional deed because the aayah refers to the actual performance of Hajj and ‘Umrah themselves, not

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specifically to Sa‘y, and there is consensus among the Muslim scholars that it is not valid for someone to perform Sa‘y as an optional act of worship if he is not performing Hajj or ‘Umrah, and Allaah knows best.”

When explaining the narration of Jaabir, an-Nawawee said in his explanation of Saheeh Muslim (9/24),

The Chapter explaining that Sa‘y is not to be repeated. His saying, ‘The Prophet and his Companions did not go between as-Safaa and al-Marwah more than once’ means his initial performance of Sa‘y. This proves that Sa‘y in Hajj and ‘Umrah is not to be repeated, but it is to be done only once; it is disliked to perform it repeatedly because doing so is considered bid‘ah (a reprehensible form of innovation).

It has also been said that “And whoever does any optional good deed” means: does a deed which is acceptable to perform optionally, such as Salaah, charity, fasting, Hajj, ‘Umrah, reciting Qur’aan, and others. Ash-Shaykh ‘Abdur-Rahmaan as-Sa‘dee ? mentioned the previous explanation in his Tafseer and then said,

“Therefore, this proves that the more an individual increases in obedience to Allaah, the more the goodness, perfection and rank of his own self increases with Allaah due to the increase in his Eemaan. Also, confining optional deeds specifically to good ones means that if someone does an optional deed which is bid‘ah – not approved by Allaah or His Messenger r – he only fatigues himself and he will not attain any good from it. On the contrary, it may be detrimental for him if he deliberately did so knowing that his action was not prescribed.”

Shaving or Shortening the Hair 1) One of the obligations (waajibaat) of Hajj and ‘Umrah is to shave the head or shorten the hair, as has preceded with its proofs in the chapter about the Obligations (waajibaat) of Hajj and ‘Umrah. 2) Shaving is better than shortening the hair when exiting the state of Ihraam for Hajj, and the same applies to ‘Umrah except if one is performing Tamattu‘. In that case, if he exits the state of Ihraam for ‘Umrah prior to Hajj by a duration in which his hair would grow, shaving is better. However, if he exits Ihraam for ‘Umrah close to Hajj, it is better to shorten so that there would be some hair left for him to shave when exiting the state of Ihraam for Hajj. When the Companions performed Tamattu‘ they arrived in Makkah with the Messenger of Allaah r on the fourth of Thul-Hijjah. They shortened their hair when exiting Ihraam after ‘Umrah, as mentioned in the narration of Jaabir collected by Muslim (2950), “All of the people exited the state of Ihraam by shortening their hair except the Prophet r and those who had sacrificial animals with them.” However, under any other circumstances, shaving the head is better than shortening the hair because the Prophet r prayed three times for forgiveness of those who shave their heads and only once for those who shorten their hair, as collected by al-Bukhaaree (1728) and Muslim (3148). Also, shaving the head is a means of drawing near to Allaah by foregoing the adornment of one’s hair. 3) For men, shaving or shortening is to be done to hair on all parts of the head, and it is not sufficient to shave or shorten hair from a part of the head and leave the remainder. Shortening is to be done with scissors or electric clippers, and shaving with a razor. With regard to women, they are to cut from the ends of their hair approximately the length of a joint of the finger. This is based on the statement of the Prophet r,

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�� 0�#� �$� �!K�� &�' �� S�9 , �b' �� $� �!K�� &�' �� E��, “Women are not to shave; they only shorten.” Collected by Aboo Daawood (1985) from ibn ‘Abbaas with a saheeh chain of narration. 4) When exiting the state of Ihraam for ‘Umrah or Hajj it is permissible for one to shave or shorten his own hair or have someone else to so for him, because it is one of the obligations (waajibaat) of Hajj and ‘Umrah, and doing so is not among the acts prohibited when in the state of Ihraam.

Assuming Ihraam for Hajj from Makkah on the 8th of Thul-Hijjah and Heading to Minaa

1) The inhabitants of Makkah, as well as those who have come from abroad performing Tamattu‘ and have exited the state of Ihraam after completing ‘Umrah, all assume Ihraam for Hajj on the eighth of Thul-Hijjah – the day of tarwiyah – from their residences in Makkah. They then depart to Minaa and while there, they pray Thuhr, ‘Asr, Maghrib, ‘Ishaa’, and Fajr, shortening but not combining any of them. Such was done by the Companions who exited Ihraam after ‘Umrah in the company of the Messenger of Allaah r, and was also done by others who were inhabitants of Makkah. As for the Messenger r and those who brought along their sacrificial animals, they remained in Ihraam. Anyone who comes to Minaa prior to the 8th assumes Ihraam from Minaa itself and does not have to go to Makkah in order to assume Ihraam. 2) Everyone assuming Ihraam from Makkah, whether residents of Makkah or not, are neither to go to al-Masjid al-Haraam to assume Ihraam there, nor perform farewell Tawaaf due to their departure for Hajj. They are also not to perform Sa‘y for Hajj before its time; rather they must perform Sa‘y after Tawaaf al-Ifaadah. The Companions who assumed Ihraam for Hajj from Makkah did none of these of things; they merely assumed Ihraam and departed to Minaa. 3) Everyone living in Makkah or coming from abroad is equal regarding shortening and combining prayers at various points of Hajj because the Prophet r did not command the residents of Makkah to complete their prayers in full. In al-Muwatta’ (1/403), Maalik collected a report with a saheeh chain of narration from Zayd ibn Aslam from his father that ‘Umar ibn al-Khattaab led the prayer in Makkah by performing two units of prayer. After finishing he said, ‘People of Makkah! Complete your prayer, as we are a group of travelers.’ ‘Umar later led prayer in Minaa and it did not reach us that he said anything to them.” The narration ascribed to the Prophet r about his order – while he was in Makkah – to the residents of Makkah to complete their prayer was collected by Aboo Daawood (1229) with a da‘eef chain of narration. Residents of Makkah shortening and combining prayers at their respective times during Hajj are done as part of the rites of Hajj itself. If any resident of Makkah set out with those performing Hajj, but without having assumed Ihraam, he is not allowed to shorten or combine prayers. 4) If anyone performing Tamattu‘ assumes Ihraam for Hajj but later realizes he did not perform Tawaaf or Sa‘y for ‘Umrah, or he did not complete all rounds during them, his Hajj becomes Qiraan. This is because once he begins the rites of Hajj he can no longer complete his ‘Umrah. Proof for this can be found in what happened when ‘Aa’ishah z experienced her menses during Hajj and this prevented her from performing ‘Umrah prior to Hajj. The Prophet r told her to assume Ihraam for Hajj – and this meant that she performed Qiraan – as collected by al-Bukhaaree (305) and Muslim (2919), If someone is performing Tamattu‘ and completes Tawaaf and Sa‘y for ‘Umrah, but assumes

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Ihraam for Hajj before shaving the head or shortening the hair, he is still considered as performing Tamattu‘ but he neglected one of the obligations (waajibaat) of ‘Umrah and must offer a fidyah – either a sheep, one-seventh share of a camel, or one-seventh share of a cow – to be fed to the poor living within the haram boundaries, and he is not to eat any of it.

Being Present at ‘Arafah 1) It is recommended to depart from Minaa to ‘Arafah after sunrise on the Day of ‘Arafah, as in the narration of Jaabir collected by Muslim (2950). When proceeding to ‘Arafah during Hajj, one should say the Takbeer and Talbiyah. This is based on a narration from ‘Abdullaah ibn ‘Umar C who said, “We set out in the morning with the Messenger of Allaah r from Minaa to ‘Arafaat. Among us were those saying the Talbiyah and others saying the Takbeer.” Collected by Muslim (3095). It is also based on the narration of Anas t who was asked, “What did you do on that day while with the Messenger of Allaah r?” He replied, “Some of us would say the Talbiyah and he did not reprimand them. Others would say the Takbeer, and he did not reprimand them.” Collected by al-Bukhaaree (1659) and Muslim (3097). 2) Upon arriving at ‘Arafah, one settles there, and must ascertain that he is actually present within the area of ‘Arafah itself as designated by the signs which indicate its boundaries. Being present at ‘Arafah is a pillar (rukn) without which Hajj remains incomplete, and the Prophet r said, “Hajj is ‘Arafah” as has preceded in the chapter about the Pillars (Arkaan) of Hajj and ‘Umrah. 3) The time for being at ‘Arafah begins immediately after zawaal (once the sun begins its descent after midday) on the Day of ‘Arafah and extends until dawn on the Day of Sacrifice, because the Prophet r stopped at ‘Arafah after zawaal as in the narration of Jaabir t. Some scholars also hold the view that the time for being in ‘Arafah begins from dawn on the Day of ‘Arafah based on a narration from ‘Urwah ibn Mudarris t where he said, “I came to the Messenger of Allaah r at the place of stopping – meaning at Muzdalifah – and I said, ‘I have come from the mountain of Tay’. I have exhausted my mount and tired myself out. By Allaah! I left no sand dune without stopping at it. Is my Hajj valid?’ The Messenger of Allaah r replied, ‘If someone performs this prayer (Fajr) with us and comes to ‘Arafah prior to that, in the night or day, his Hajj is complete and he may end his unkempt state.’” Collected by Aboo Daawood (1950) and others with a saheeh chain of narration. If someone is present there before zawaal he should also remain there until after zawaal, and should not merely suffice with the former. However, if one performing Hajj stops at ‘Arafah only prior to zawaal on the Day of ‘Arafah, that is still sufficient as established by the narration from ‘Urwah ibn Mudarris t. 4) If someone is present at ‘Arafah during the day, he should leave after sunset and not before, as in the narration of Jaabir. This has preceded in the chapter about Obligations (Waajibaat) of Hajj and ‘Umrah. 5) Those performing Hajj pray Thuhr and ‘Asr in ‘Arafah at the beginning of their time, shortened and combined, calling out the athaan once and the iqaamah twice, as in the narration of Jaabir t. It is recommended for the Imaam, or anyone he may have deputed, to deliver a sermon to the masses prior to praying Thuhr and ‘Asr. In the sermon, he should explain the rulings pertaining to what remains of Hajj, and other matters as well, in emulation of the Messenger of Allaah r as reported in the narration of Jaabir. 6) It is best for those performing Hajj to not fast on the Day of ‘Arafah in order to have sufficient energy for thikr of Allaah and invoking Him on that auspicious day, and because the Prophet r was not fasting when he was at ‘Arafah. Al-Bukhaaree (1988) and Muslim (2632) collected a narration from Umm al-Fadl bint al-Haarith z that some people who were with her on the Day of

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‘Arafah differed as to whether or not the Prophet r was fasting; some said he was, and others said he was not. So, she sent a cup of milk to him while he was on his camel’s back, stopped at ‘Arafah, and he drank it. As it relates to those not performing Hajj, it is best for them to fast on the Day of ‘Arafah. In fact, it is the best day for optional fasting, based on the narration from Aboo Qataadah t, a part of which states that the Prophet r was asked about fasting the Day of ‘Arafah and he said it is an expiation for the previous and coming year. Collected by Muslim (2747). Another wording collected by Muslim (2746) says,

�k �4 A�� *�#�� !� �� ,�: �'� �M *�#�� !� �� K � �L 6�7 �1� &�' �� e �!�# ��7 ,�� Q �� L �� JC “I indeed hope that for fasting the Day of ‘Arafah, Allaah will forgive the year prior to it as well as the year following it.” 7) On this auspicious day, one faces the qiblah while present at any location within ‘Arafah, and frequently repeats the Talbiyah, various forms of thikr and du‘aa’, and implores Allaah ardently and persistently, asking Him for the good of both this world and the hereafter. In doing so, he pleases his Lord, the all-Perfect. He also humiliates and disgraces shaytaan and shows deeds to shaytaan which would enrage and sadden him, such as sincerely repenting to Allaah U which absolves him from sins and misdeeds. On this tremendous day, one must not preoccupy himself walking around ‘Arafah, or going to the mountain called Jabal ar-Rahmah and climbing it because there is no proof that validates doing so. 8) Stopping at ‘Arafah is the most immense gathering of Muslims to perform any act of worship. Thus, in stopping and being present at this single place, a Muslim must call to mind its similarity to the gathering of all creatures on the Day of Resurrection at the place where all former and later generations will be present, and he must prepare himself for that day by doing righteous deeds in order to succeed in attaining happiness in this world and the hereafter. 9) Among the virtues of the day of ‘Arafah and being present there is the statement of the Prophet t,

�5 � �5 �� L �/�� S 4�� : �S�9 �� Q �� L � �5 �� 5 � 34� �� :��Q �1� �b�# A�L 6�7 � �5 ��V @�7 D� ��L � �2��0�� Q , �� s�. �� / �;�� * �g� : �H� ��7 � �5 �8 �+ �g?�$

“There is no day on which Allaah frees more servants from the Fire than the day of ‘Arafah. He draws near and then boasts to the angels about them saying, ‘What do these people

want?’” Collected by Muslim (3288) from ‘Aa’ishah z. He r also said about du‘aa’ on the Day of ‘Arafah,

�� Q �� L �$� �� H �$� �� 4� �� F*�'� �M � �5 �6� �� S �7 �=' �M � �5 �� F �� ,: �8 �8 �k �4 � �� 1� �8�9 �:��9 T�L �4 �M D$ * �I KR �@ &�' �� g �� 4 � �� :� �� ' �� :� ,�:� ��L�� I ,

“The best du‘aa’ is the one made on the day of ‘Arafah, and the best thing I and the other Prophets before me have said is, ‘There is none worthy of worship except Allaah alone, having no partner. To Him belong all dominion and praise, and He is over all things

Omnipotent.’” Collected by at-Tirmithee (3585) from ‘Abdullaah ibn ‘Umar C and it is hasan li-ghayrihi. See as-Silsilah as-Saheehah by al-Albaanee ? (1503). Regarding raising the hands in supplication at ‘Arafah, Usaamah ibn Zayd C said, “At ‘Arafaat, I was riding behind the Prophet r on the same animal, and he raised his two hands while supplicating. His camel leaned over and its reigns fell, so he took hold of the reins with one of his hands while the other one remained raised.” Collected by an-Nasaa’ee (3011) with a saheeh chain of narration.

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There is no specific du‘aa’ or prayer to be said at ‘Arafah. Rather, one remembers and makes mention of his Lord, invokes Him, says the Talbiyah, and recites Qur’aan. All forms of thikr and du‘aa’ that one says should be from what is found in the Book of Allaah and is established in the Sunnah of the Messenger of Allaah r because they both contain jawaami‘ al-kalim (the shortest words bearing the most comprehensive meanings) which is a safeguard from error and deficiency. It would be suitable at this point to list a set of the various forms of du‘aa’ and thikr established in the Book of Allaah and Sunnah of the Messenger r. The Muslim should invoke Allaah with them during his time at ‘Arafah, Muzdalifah, during Tawaaf and Sa‘y, as well as other times. He may also use whichever of them he wishes during Salaah – in prostration, and before the salaam – based on the narration of ibn ‘Abbaas C collected by Muslim (1074) where a portion of what the Prophet r said was,

�Q ,� 34 �l� �� 7 � 3A�@� �� 6z � �0� �7 �� M�7 6�7 �=��; �S *KS�9 �� 8�7 *�Q �� 4�;�# l� �Q �H� �U !� � �5�7 �� , �R �l �� ) �� " �� :��Q �� K��A �Q �Z� �@ �� 5�� / � � �"� �U�# !�L 6�7 T� �� 0 �Q , �$� �� 4�C

“I have been prohibited from reciting the Qur’aan when bowing (rukoo‘) or prostrating (sujood). As for rukoo‘, extol the Lord U in it; and as for sujood, exert yourself in du‘aa’ because it is likely to be accepted.” It is also based on a narration from ‘Abdullaah ibn Mas‘ood t describing the tashahhud, and at the end of the narration it says,

�/ �� c�#�� 5� �� 4�� Q �:��9 �:�� U ��7 �$� �� 4� ��C “He can then choose whatever du‘aa’ he likes and supplicate using it.” Collected by al-Bukhaaree (835) and Muslim (898). Al-Imaam Aboo Daawood said following this hadeeth in his Sunan (884) – in the chapter about du‘aa’ during Salaah – that Ahmad stated, “I prefer that the individual performing an obligatory prayer supplicates using what is in the Qur’aan,” and this does not fall under recitation of the Qur’aan in rukoo‘ and sujood which is prohibited. Rather, it is actually du‘aa’ because if someone is in sujood and says for instance

�{�«�ª�©�¨z “My Lord expand my chest for me” [Taa Haa (20):25], or

�{�}��|�{�z��y�xz “My Lord, I have wronged myself, thus, forgive me” [al-Qasas (28):16], he is supplicating, not reciting.

A Collection of Du‘aa’ and Thikr from the Qur’aan and Authentic Sunnah

�{��¾�½�¼��»�º¹�¸�¶µ��´��³��²�±�°z Allaah is sufficient for me. None has the right to be worshipped except Him. Upon Him alone I rely, and He is Lord of the Majestic Throne. [at-Tawbah (9):129]

�{´�³�²�±��°��¯��®�¬«�ª�©�¨�z Thus, may Allaah be exalted, the True Sovereign. None has the right to be worshipped

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except Him; Lord of the Noble Throne. [al-Mu’minoon (23):116]

�{e��d��j�i�h�g��fz All praise is due to Allaah, and may He grant peace and safety to His worshipping servants whom He has chosen. [an-Naml (27):59]

�{R��Q��P�ON�M��L��K�J�I�H�G�F�E�D�C�B�Az All praise is due to Allaah to whom belongs all that is in the heavens and all that is in the earth. To Him belongs all praise in the Hereafter, and He is the Most Wise and Completely Acquainted with all things. [Saba’ (34):1]

�{�½�¼�»�º¹��¸z Allaah is sufficient for me. Upon Him alone all who rely place their reliance. [az-Zumar (39):38]

�8 �8�9 �:��9 �8 �k �4 � �� 1� � �� ' �� :� ,�:� ��L�� I � �: �4 � ��, �� T�L �4 �M D$ * �I KR�@ &�' �� g There is none worthy of worship except Allaah alone, having no partner. To Him belong all dominion and praise, and He is over all things Omnipotent.1

�8 �8 �� 2 � �� 1�� 8�9 �- �� M There is no movement or power except by Allaah.2

� �/ A�S �� 1� �� ! �� R��@ �� Allaah is sufficient for us, and the best to whom we entrust all affairs.3

� �1� �6� �� ,�k �4 � �� 1� �6� �� /�� A Allaah is free from any imperfection, most perfect in every way, deserving of all praise; Allaah is free from any imperfection, and He is the Most Great.4

�� @�7 �1� �� ,�1� �8�9 �:��9 �8 �� , �: �'� �4 � �� ,�1� �6� ��

1 Collected by at-Tirmithee (3585) from ibn ‘Umar C and it is hasan li-ghayrihi. See as-Silsilah as-Saheehah by al-Albaanee ? (1503). 2 Collected by al-Bukhaaree (4202) and Muslim (6868) from Aboo Moosaa al-Ash‘aree t. The narration describes this phrase as being one of the treasures of Jannah. 3 Collected by al-Bukhaaree (4563) from ibn ‘Abbaas C. 4 Collected by al-Bukhaaree (6682) and Muslim (6846) from Aboo Hurayrah t with the wording: “There are two words which are light upon the tongue, heavy in the scale, beloved to the Most Merciful: subhaanallaahi wa bi-hamdihi, subhaanallaahil ‘atheem”.

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Allaah is free from every imperfection; all praise belongs to Allaah; none has the right to be worshipped except Allaah; and Allaah is the Most Great.1

�: �0 ' �F �H �4 �� ,�k �4 � �� 1� �6� �� , �: �! �S � �% �� , �: �I � �� S �� , �:�� ' �@ �H� �4 �5 �� I declare Allaah free from any imperfection, most perfect in every way, and deserving of all praise; as abundantly as the number of His creatures, as abundantly as pleases Him, as abundantly as the weight of His Throne, and as abundantly as the infinite multitude of His words.2

�8 �k �4 � �� 1� �8�9 �:��9 �8 �M �8 �� 2 � �� 8 , �� A� K" �� 1� �6� �� ,� 3��V �@ �: �'� �4 � �� ,� 3�� @ �� @�7 �1� ,�:� ��L�� I �1�� 8�9 �- �� /�� )L �) �A� , �'�*�� M �� *�S �4 g� �� *�� *� � � P� �/ �;

None has the right to be worshipped except Allaah alone, having no partner. Allaah is truly the Most Great. All praise in its entirety is due to Allaah. Allaah, Lord of all creation, is perfect and has no faults. There is neither movement nor power except by Allaah, the Almighty, Most Wise. O Allaah, forgive me, have mercy upon me, guide me, and provide for me.3

D4 �� ,�3�L�H �� . �� (�� ,�� 1�� =� �% �� 38� �� I am pleased with Allaah as Lord, Islaam as a religion, and Muhammad r as a Messenger. 4

�N �4 � �� / �;�'� ��S� �� , � �A �� , �� N �� :��9 �8 �� , �N 4 �l &� �� P �N O Allaah, You are most perfect in every way, deserving of all praise. Your Name is blessed, Your Majesty is exalted, and there is none worthy of worship but You.5

�8 � �1� �8�9 �:��9 � �/�� A �8 , �/��' �� " �� 1� �8�9 �:��9 � �� A �8 , �/�� A � w� " �� i� �� !� " �� 1� �8�9 �:��9 " �� , �t � � � �� A �/L��

None has the right to be worshipped except Allaah, the Most Great, the Most Forbearing. None has the right to be worshipped except Allaah, Lord of the Tremendous Throne. None has the right to be worshipped except Allaah, Lord of the Heavens, Lord of the Earth, and Lord of the Noble Throne.6

1 Collected by Muslim (5601) from Samurah ibn Jundub t. The narration describes these four words as being the most beloved statements to Allaah. 2 Collected by Muslim (6913) from Juwayriyah z. 3 Collected by Muslim (6848) from Sa‘d ibn Abee Waqqaas t. 4 Collected by Aboo Daawood (1529) with a saheeh chain of narration from Aboo Sa‘eed al-Khudree t with the wording, “If someone says, ‘I am pleased with Allaah as Lord, Islaam as a religion, and Muhammad r as a Messenger’, he will be guaranteed entrance to Jannah.” Muslim collected a narration from him similar in meaning (4879), and also collected it (151) from al-‘Abbaas t with the wording, “One shall taste Eemaan if he is pleased with Allaah as Lord, Islaam as a religion, and Muhammad r as a Messenger.” 5 Collected by an-Nasaa’ee in ‘Amal al-Yawm wal-Laylah (849) with a saheeh chain of narration, and others collected it as well. See as-Silsilah as-Saheehah of al-Albaanee ? (2598). The Prophet r described these words as being the most beloved of speech to Allaah. 6 Collected by al-Bukhaaree (6346) and Muslim (6921) from ibn ‘Abbaas C.

53

�{�O�N�M�L�KJ��I�Hz Our Lord, accept from us. You are indeed All-Hearing and All-Knowing. [al-Baqarah (2):127]

�{�¸�¶�µ� �³�²�±��°�¯�®�¬z Our Lord, grant us good in this life, good in the Hereafter, and save us from the punishment of the Fire. [al-Baqarah (2):201]

�{��Ì�Ë� ÊÉ�È�Ç�Æ�� Å�� Ä�Ã��Â��Á�À�¿�¾½�¼�»�� º�¹�¸�¶

�ß�Þ�Ý�Ü�Û�Ú��ÙØ�×��Ö�Õ�Ô�ÓÒ�Ñ�Ð��Ï�Î�Íz Our Lord, do not take us to account when we forget or fall into error. Our Lord, do not place upon us a burden like that which You placed upon those before us. Our Lord, do not impose upon us what we cannot bear. Pardon us, grant us forgiveness, and have mercy upon us. You are our Protector, so grant us victory over the people who disbelieve in You. [al-Baqarah (2):286]

�{�Ì�Ë��Ê�ÉÈ�Ç�Æ�Å��Ä�Ã��Â�Á�À�¿�¾�½z Our Lord, do not allow our hearts to go astray after You have guided us, and grant us mercy from Yourself. Indeed, You alone are the Bestower. [Aali ‘Imraan (3):8]

�{�K�J��I�H�G��F�E��D��Cz Our Lord, we indeed have Eemaan; thus, forgive us our sins and save us from the torment of the Fire. [Aali ‘Imraan (3):16]

�{H�G��Q�P��O�NM��L�K�J�Iz My Lord, grant me from Yourself righteous children; You most certainly hear all prayers. [Aali ‘Imraan (3):38]

�{D��C�B��A�I��H�G�F�Ez Our Lord, we have Eemaan in what You revealed, and we followed the Messenger, so record us among those who bear witness. [Aali ‘Imraan (3):53]

�{�½�¼��»�º�¹�¸�¶�µ�´³�²�±��°�¯�®�¬�«�ª�©

�À�¿�¾��Ä�Ã�Â�Á�Å��Ï�Î�Í�Ì�ËÊ�É�È��Ç�Æz Our Lord, we indeed heard a caller inviting to Eemaan saying, ‘Have Eemaan in Your Lord’; thus, we have Eemaan. Our Lord, forgive us our sins, expiate our misdeeds, and cause us to die with the righteous. Our Lord, grant us what You have promised us by way of Your

54

Messengers, and do not disgrace us on the Day of Resurrection. You certainly never go back on Your promise. [Aali ‘Imraan (3):193-194]

�{�L��K�J�I�H�G��F�E�D�C�Bz Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we shall most certainly be among those who suffer great loss. [al-A‘raaf (7):23]

�{k�j�i��l��n��mz Our Lord, do not place us with the people who are oppressive. [al-A‘raaf (7):47]

�{��Û�Ú�Ù�Ø�×Ö�Õ�Ô�Ó�Ò�I�H�G�F�E�D�C�B�Az You are our Guardian; thus, forgive us and have mercy upon us, as You are the best of those who forgive. And decree for us good in this world and the Hereafter. [al-A‘raaf (7):155-156]

�{�¤�£��¢�¡��~��}�|�{�z��y�x�w��v�uz Upon Allaah we placed our reliance. Our Lord, do not make us a test for those who are oppressive. And save us, by Your Mercy, from the people who disbelieve in You. [Yoonus (10):85-86]

�{¹�¸�¶�µ�´�³��Å�Ä�Ã�Â�ÁÀ�¿�¾�½¼�»�º

�Æz My Lord, make me someone who establishes Salaah, as well as my children. Our Lord, accept my prayer. Our Lord, forgive me, my parents, and all who have Eemaan on the Day of Reckoning. [Ibraaheem (14): 40-41]

�{«�ª��¯��®��¬z My Lord, have mercy on [my parents] as they both raised me when I was young. [al-Israa’ (17): 24]

�{�m�l�k�j�i��h�g�f�e��dz Our Lord, grant us from Yourself Mercy, and ease for us the path to guidance in all our affairs. [al-Kahf (18): 10]

�{�«�ª�©�¨�°�¯�®�¬z My Lord, expand my chest for me, and make things easy for me. [Ta-Ha (20): 25-26]

�{�S�R�Qz

55

My Lord, increase me in knowledge. [Taa Haa (20): 114]

�{�t�s�r��q�p�o��n�m�lz None has the right to be worshipped except You; You are most perfect. I have indeed been among those who act oppressively. [al-Anbiyaa’ (21): 87]

�{�v�u�t��s�r�q�p�o�n�m�l�kz My Lord, I seek refuge with You from the whisperings of the shayaateen, and I seek refuge with You lest they come near me. [al-Mu’minoon (23): 97-98]

�{�n�m�l�k�j�i�h��gz Our Lord, we have Eemaan, so forgive us and have mercy upon us, for You are the best of those who show mercy. [al-Mu’minoon (23): 109]

�{�Ñ�Ð��Ï��Î��Í�Ìz My Lord, forgive and have mercy, for You are the best of those who show mercy. [al-Mu’minoon (23): 118]

�{��Â��Á�À�¿�¾½�¼�»�º�¹z Our Lord, avert from us the torment of Hell. Truly, its torment is inseparable and permanent. [al-Furqaan (25): 65]

�{}�|�{�z�y�x�w�v��u��~z Our Lord, grant us in our wives and children comfort to our eyes, and make us leaders for the people of Taqwaa. [al-Furqaan (25):74]

�{�©�¨�§�¦�¥��¤�£�¢�¡��~�}�|�{��z�y��x�w

�ªz My Lord, grant me the ability to be grateful for Your blessings which You have bestowed upon me and upon my parents; and to do righteous deeds which please You; and admit me, by Your Mercy, among Your righteous worshipping servants. [an-Naml (27):19]

�{�}��|�{�z��y�xz My Lord, I have certainly wronged myself; thus, forgive me. [al-Qasas (28):16]�

�{Ã�Â�Á��Å�Ä�z

56

My Lord, grant me children among the righteous. [as-Saaffaat (37):100]

�{��n�m��l�kj��i�h�g�f�e�d�c�b�a�`��_�^�]�\�[�Z�Y

�q�p�oz My Lord, grant me the ability to be grateful for Your blessings which You have bestowed upon me and upon my parents; and to do righteous deeds which please You; and make my children righteous. Truly, I have turned to You in repentance, and I am indeed among those who submit to You. [al-Ahqaaf (46):15]

�{W�V��U�T�S�R�Q��P�O�N�M�L�K�J�I��H��G�Fz Our Lord, forgive us and our brothers who preceded us in Eemaan, and do not place rancour in our hearts towards those who had Eemaan. Our Lord, You are Most-Kind, Most-Merciful. [al-Hashr (59):10]

{×��Ö�ÕÔ�ÓÒ��Ñ��Ð�Ï��Î��Í�Ì�Ë��Ê�É�È�Ç�Æ�Å�Ä��Ù��Øz Our Lord, upon You we have placed our reliance, to You we have repented, and to You is our return. Our Lord, do not make us a test for those who disbelieve in You. Forgive us, our Lord, You are indeed the Most-Mighty, Most-Wise. [al-Mumtahinah (60):4-5]

�� =S�7 �/ �; �' �8 *K� �� K� �I � �5 �� r� ��7 , �=A�B�# �� 5 �N �4 � �� N �4 ; �� &�' �� S �7 �� , �N �4� �� S �7 �� *��# 0 �' �F , �=S�7 �8�9 �:��9 , �=A�� J � �5 �� $��7 ,*� � � P� �Q *�� S �Y�� $��7 �� , �*�' �� # �� A �8 �: �S�9 �9 �"��S Y� �� ]�L �=S�7 �8

O Allaah, You are my Lord. None has the right to be worshipped except You. You created me, I am Your worshipping servant, and I try fulfil my covenant and promise to You as I am best able. I seek refuge with You from the evil of what I have done. I acknowledge before You all Your blessings upon me, and I confess to You all my sins. Thus, forgive me, for no one can forgive sins except you.1

�� = ��' �{ *KS�9 �/ �; �' �8 �� ,� 3��V �@ � 3� ' �{ * �! �S � � � P� �Q , �=S�7 �8�9 �"��S Y� �� ]�L � �=S�7 ��S�9 *�� , �N �4� �� 5 3- �� ] �5 * �� ] �/� ��

O Allaah, I have done great injustice to myself, and none forgives sins except You; thus, grant me forgiveness from You and have mercy upon me. Indeed, You alone are Most Forgiving, Most Merciful.2

�� 5 �� r� ��7 *KS�9 �/ �; �' � �� K/ �; � �� , �6 �) �� ) U �A , �R �! � � �� U � �� R c�� 2� �l K�� ' �P �� , ��L �4� �a�' �% �� , O Allaah, I seek refuge with You from anxiety, grief, helplessness, laziness, cowardice, stinginess,

1 Collected by al-Bukhaaree (6306) from Shaddaad ibn Aws t and the Prophet r described this prayer as being sayyid al-istighfaar (the best means of seeking forgiveness). 2 Collected by al-Bukhaaree (843) and Muslim (6869) from Aboo Bakr t.

57

being overcome by debt, and overpowered by men.1

�� 5 �� r� ��7 *KS�9 �/ �; �' � �� 5 �� r� ��7 �� , �R c�� 2 �r ��7 &��9 �H ��7 6�7 �� r� ��7 �� , �� U �� S 4� ��#�Q � �5 �� r� ��7 �� ,�� A �� r� ��7 �� "� �Y �� 5 �� 0

O Allaah, I seek refuge with You from stinginess; I seek refuge with You from cowardice; I seek refuge with You from being brought back to a most abject state in my old age; I seek refuge with You from the trials of this world; and I seek refuge with You from torment in the grave.2

�� 5 �� r� ��7 *KS�9 �/ �; �' � �� R �! � � �� , �� ; � �� /�� #�Q � �5 �� , �� ] �� 0 � �"� �Y �� , �� "� �Y �� #�Q � �5 �� ,�� 0 � ��#�Q K� �I � �5 �� #�Q � �5 �� r� ��7 �� ,&�� ] � ��#�Q � �5 �� r� ��7 �� ,�� 0 � �$� �� O��L��B �F *K� �� R �! P� �/ �;�'� , �2� �l �4� �W� �! ��

� �� >'�V� � �� 5 *�� ' �M Kb�S �� ,�H �� w� �" ��V� �=� �0 �S � �� @ ��L��B �c , �E�S �4� �� 5 �� i 4 �� @ �O��L��B �F �� *�� 4 �� \�� < �� "��] ��

O Allaah I seek refuge with You from laziness, senility, sin, and being heavily in debt; from the trials and torment in the grave; from the trials and torment of the Fire; and from the evils of being tested with affluence. I seek refuge with You from the trials of poverty, and I seek refuge with You from the affliction of al-Maseeh ad-Dajjaal. O Allaah, wash away my misdeeds with water, snow, and hail; cleanse my heart from misdeeds as You cleanse a white garment from all impurities; and distance me from my misdeeds as You have distanced between the East and West.3

� P� �/ �;�'� ,*K� �5 �:�� /�' ��7 �=S�7 � �5 �� , �: K' �@ O�� 5�7 *�Q *�Q� �� 9 �� ,*�' ; �l �� *�#� ��B �F *� � � P� K" �� O �4 � �� , �O��L��B �F *� � �� *�' ; �l �� K4 �l �5 �� , �i � �F�7 � �5 �� = 5 �4 �M � �5 *� � � P� �/ �;�'� ,O �4� �� r R �@ �� ,O � �=S�7 , �=� �' ��7 � �5 �� i � �� 7 � �=S�7 �� K4 �0 ��

� T�L �4 �M D$ * �I KR�@ &�' �� =S�7 �� , �� KF �+ �� O Allaah forgive me for my sins, ignorance, extravagance in all my doings, and for all which You know even better than I. O Allaah, forgive the wrong I have done mistakenly, wilfully, ignorantly, and deliberately; all of that has emanated from me. O Allaah forgive my past and future sins; what I have concealed and what I have done openly. You are the One who puts forward and sends behind, and You are over all things Omnipotent.4

�� '� �� Ke �� b�� Q , D$ * �I KR �@ �" �� , �/�� A� �� A� �" �� t �� w� �" �� i� �� !� �" �� / �; �-� �� #� �2 �)� �5 �� ,x �� #�� J�� TY �Fz �=S�7 D$ * �I KR �@ K� �I � �5 �� r� ��7 , �6� �M � � � �� R� �US � (� �� '� , �: �� F h� �=S�7 �� , T$ * �I ��'� �M �E� �' �Q �2 �� w� �=S�7 �/ �;

�� M� , T$ * �I ��S� �H �E� �' �Q ��[�� =S�7 �� , T$ * �I ��M � �Q �E� �' �Q �� g�� =S�7 �� , T$ * �I �N �4 A�� E� �' �Q �� 5 �� P�7 �� , ��L �4� ��

1 Collected by al-Bukhaaree (6369) from Anas t. 2 Collected by al-Bukhaaree (6365) from Sa‘d ibn Abee Waqqaas t. 3 Collected by al-Bukhaaree (6368) and Muslim (6871) from ‘Aa’ishah z. 4 Collected by al-Bukhaaree (6398) and Muslim (6901) from Aboo Moosaa t.

58

�� 0 � � O Allaah, Lord of the Heavens, Lord of the Earth, Lord of the Tremendous Throne; our Lord, and the Lord of all things; the One who causes grains and seeds to split and sprout; the One who revealed the Tawraah, Injeel, and Furqaan; I seek refuge with You from the evil of all things over which you have full control. O Allaah, You are the first and nothing is before You; You are the last and nothing is after You; You are the Most High and nothing is above You; You are the Most Near and nothing is nearer than You. Settle our debts, and enrich us so that we are spared from poverty.1

�� ' R �� 7 /� � �5 K� �I � �5 �� =' �� 5 K� �I � �5 �� r� ��7 *KS�9 �/ �; O Allaah, I seek refuge with You from the evil of what I have done, and from the evil of what I have not done.2

�� ' �Fz *� W�' J�7 �� ,* �I� �A �5 � �;��Q *�#�� O�� S �H *� W�' J�7 �� ,O�� 5�7 �� g O �Y�� *��L�H *� W�' J�7 �/ �; ,O�H� �A �5 � �;��Q *�#�� *�� 5 *� 3� �� i � �� R�A l� �� ,D�� F KR�@ *�Q *� 3- �H��L �� -�� R �A l� �� I KR �@ �

O Allaah, rectify for me the affairs of my religion in which lies my protection; rectify for me all affairs of my worldly life in which lies my livelihood; rectify for me my Hereafter which is my final abode; make life for me an increase in all good things, and make death for me a relief from all evil things.3

�� '&�� ]� �� ~� � �A� �� ,&�0 #� �� x �4 �;� �� 7 *KS�9 �/ �; O Allaah, I implore You to grant me guidance, taqwaa, chastity, and independence of means.4

�� ' KS�9 �/ �; � �� , �� U� �� , �R �! � � �� , �) U�A� �� 5 �� r� ��7 * �"� �Y �� , �� ;� �� , �R c�� 0�, �'� � �; K@ �� ,� �g� �� 0 �� * �! �S �iz �/ �; �'� ,� �g �8 � �5 �� ; �� =S�7 ,� �g� �@ �� 5 �� F �=S�7 D/' �� 5 �� r� ��7 *KS�9 �/ �; �8 DE �S � �5 �� , �a �< c�L �8 De' �M � �5 �� , �a � � �L �8

� �;� �"� �U�# !�L �8 D- �� H � �5 �� , �a�� <�� O Allaah, I seek refuge with You from helplessness, laziness, cowardice, stinginess, senility, and torment in the grave. O Allaah, grant my soul taqwaa and purify it, for You are the best to purify it; You are its Guardian and Master. O Allaah, I seek refuge with You from knowledge which is of no benefit; a heart devoid of humility to You; a soul that is not satisfied; and prayers that go unanswered.5

�� ' �'� , �= � �J� �F �� , �=� �S�7 ��9 �� , �=' �@ �� ' �� , �=� �5z �� , �= ��' ��7 �� / �; �)�A�� r� ��7 *KS�9 �/ �; �=S�7 �8�9 �:��9 �8 �� L �ES � (� �� U� �� , �i� ��L �8 O �Y�� * �� =S�7 ,*�� ' �?�� 6�7 �6

1 Collected by Muslim (6889) from Aboo Hurayrah t. 2 Collected by Muslim (6895) from ‘Aa’ishah z. 3 Collected by Muslim (6903) from Aboo Hurayrah t. 4 Collected by Muslim (6904) from ibn Mas‘ood t. 5 Collected by Muslim (6906) from Zayd ibn Arqam t.

59

O Allaah, to You I have submitted, in You I have believed, upon You I have placed my reliance, to You I have turned in repentance, and with Your aid I have confronted adversaries. O Allaah, I seek refuge in Your Might – and none has the right to be worshipped except You – from You allowing me to go astray; for You are the Eternally Living who never dies, while jinn and men shall die.1

�� ' �c �� a� �� l �� , ��# �� 0�S �- �$� �U �Q �� , ��#��Q� �� 2 � �� , ��# �� A�S �2� �� 5 �� r� ��7 *KS�9 �/ �; ��B O Allaah, I seek refuge with You from the disappearance of Your blessing; change in the health You have granted me; being suddenly afflicted with Your wrath; and from all things that anger You.2

�� ' �' �� ' �M ~ K� �J �"��' �0� �~ K� �� 5 �/ �; ��# �� [ & O Allaah, the One who directs all hearts, direct our hearts to Your obedience.3

�� ' �: �' �@ *�� S �r *� � � P� �/ �;, �: �M�H �k �� Fz �� :� ��7 �� ,�: �' �l ��, �k �� :�#��S �. �� O Allaah, forgive all my sins – whether trivial or horrendous; the first of them and the last of them; those done openly and those concealed.4

�� ' �R��s� � � �5 �� R��s� �� l �" �� / �; �Q �N�H�� / � �� =S�7 ,�- �H� �; �<� �� e� �]� �/�� , �t �� w� �� i� �� !� ��[� �Q , �R��Q� �� 9 �� J &��9 �$� �<�� 5 O �4 ;�� S�9 , ��S r�m�� Kb �� 5 �:��Q �_�'�# F� � �� *�S �4 g� , �6� � �'�# c�L �:��Q ��S� �@ D/� �0�# ! �5 D��

O Allaah, Lord of Jibraa’eel, Meekaa’eel, and Israafeel; Originator of the Heavens and the Earth; Knower of all things unseen and witnessed; You judge between Your servants regarding matters about which they differ. Grant me guidance – by Your permission – concerning the truth about which others have differed. Indeed, You guide whom You will to a straight path.5

�� ' �/ �; *KS�9 �� 5 �� r� ��7 �� , ��#��0 �� 5 �� Q� �A �� , ��B �c �� 5 �N� �%�� r� ��7, �� ' �� 3$�� * �� 7 �8, �=�� 7 � �� @ �=S�7 �� ! �S &�' ��

O Allaah, I earnestly seek refuge in Your pleasure from Your wrath; in Your pardon from Your punishment; and I seek refuge with You from Yourself. I cannot praise You sufficiently; You are as You have praised Yourself.6

�� ' � �5 �� r� ��7 *KS�9 �/ �; � �4 ; �l � �� , �$� �0 �<� �N �� H �� , �$�.�� $ � w� �� I �� , �$� �?�0 �$� �4 � O Allaah, I earnestly seek refuge with You from the distress of calamity, being overtaken by misery, evil which may ensue from matters preordained, and the spite of enemies.7

1 Collected by al-Bukhaaree (7383) and Muslim (6899) from ibn ‘Abbaas C. 2 Collected by Muslim (6934) from ibn ‘Umar C. 3 Collected by Muslim (6750) from ‘Abdullaah ibn ‘Amr C. 4 Collected by Muslim (1084) from Aboo Hurayrah t. 5 Collected by Muslim (1811) from ‘Aa’ishah z. 6 Collected by Muslim (1090) from ‘Aa’ishah z. 7 Collected by al-Bukhaaree (6347) and Muslim (6877) from Aboo Hurayrah t, with the wording, “The Messenger of Allaah r would seek refuge from…”

60

�� ' R �A l� �/ �; *�Q �� ,� 3��S *�S� �!� *�Q �� ,� 3��S *�� ' �M *�Q ,� 3��S *�# �� 5 �� ,� 3��S *�M � �Q � �5 �� ,� 3��S O�� *�Q �� ,� 3��S *�A � �� S * �! �S *�Q R �A l� �� ,� 3��S * � ' �F � �5 �� ,� 3��S �O �4�L �� 5 �� ,� 3��S *�� I � �� ,� 3��S *�� L � �� 3��S *� /�� 7 �� ,� 3��

O Allaah, place light in my heart; light upon my tongue; light in my hearing; light in my sight; light above me; light beneath me; light at my right; light at my left; light in front of me; light behind me; light within my soul; and grant me abundant light.1

�� KR �J �/ �; �' �� @ , D4 �� 5 �2z &�' �� D4 �� 5 &�' �� /� �g� ��9 &�' �� =� �' �J � N �� / �; �'� , T4� �U �5 T4� �� S�9 , �/� �g� ��9 �2z &�' �� @ , D4 �� 5 �2z &�' �� D4 �� 5 &�' �� /� �g� ��9 &�' �� =@ �� /� �g� ��9 �2z &�' �� , �� S�9 T4� �U �5 T4� ��

O Allaah, send salaah upon Muhammad and upon the family of Muhammad, just as You have sent salaah upon Ibraaheem and upon the family of Ibraaheem. Indeed, You are Most Praiseworthy, Most Glorious. O Allaah, bless Muhammad and the family of Muhammad, just as You have blessed Ibraaheem and the family of Ibraaheem. Indeed, You are Most Praiseworthy, Most Glorious.2

�� : K' �@ �� c� �� 5 �� 7 *KS�9 �/ �; �', �� r� ��7 �� , / �' ��7 /� � �5 �� :� �5 �= ��' �� 5 , �:�' �lz �� :�' �l� �� : K' �@ K� �<� �� 5, � �5 , �:�' �lz �� :�' �l� �� r� ��7 �� , �� S �� N �4� �� 5 �� F � �5 �� 7 *KS�9 �/ �;�'� , /�' ��7 /� � �5 �� :� �5 �= ��' �� , �� S �� N �4� �� :�� r� �� 5 K� �I � �5 ��

� �� 7 *KS�9 �/ �; �'� ��7 D2 � �M � �5 � �;��9 �" �� M � �5 �� 5 �� r� ��7 �� , DR �� 7 D2 � �M � �5 � �;��9 �" �� M � �5 �� U �� 7 �� , DR �� 3�� F *� �:�#� �?�M D$� �?�M �R �@ �R�A U�� 6�7

O Allaah, I ask You for all good, present and future, whether it is something I know about or not. I seek refuge with You from all evil, present and future, whether it is something I know about or not. O Allaah, I earnestly implore You for the good which Your worshipping servant and Prophet asked of You, and I seek refuge with You from the evil which Your worshipping servant and Prophet sought refuge. O Allaah, I earnestly implore You to grant me Jannah as well as all words and deeds which draw one closer to it. I seek refuge in You from the Fire and from all words and deeds which draw one closer to it. I implore You to grant me good in all that You have ordained for me.3

�� r�9 *�� Q �� ,*� � 3�� F �-�� = ��' �� 5 *�� 7 , �b' �c� &�' �� 4 �M �� , �e� �]� �� ' �A�� / �; �' �� = ��' �� / �;�'� ,*� � 3�� F �-� �Q� �� 7 �� , �e �?�]� �� % K�� *�Q Kb �� ' �@ �� 7 �� ,�- �H� �; �<� �� e� �]� *�Q ��#�� < �F �� 7 �� ,&��]� �� 0 � � *�Q �4 ��0

�8 D�� - �� M �� 7 �� , �4 � � �L �8 � 3��A �S �� 7 �� , �i � �� 4 A�� A� �H �� 7 �� ,�$� �?�0� �4 A�� $� �% K�� 7 �� , �a�B�0� �� s� �0� &��9 �\ � �<� �� , ��; l �� &��9 �� - �Y� �� 7 ��, D- �� ? �5 �$� �� % �� P *�Q �� KL �� / �;�'� , D� �' �? �5 D��#�Q �8 �� , �6� ��L � (� ��L �)��

1 Collected by al-Bukhaaree (6316) and Muslim (1797) from ibn ‘Abbaas C. 2 Collected by al-Bukhaaree (3370) and Muslim (908) from Ka‘b ibn ‘Ujrah t. 3 Collected by ibn Maajah (3846) with a saheeh chain of narration from ‘Aa’ishah z. See as-Silsilah as-Saheehah of al-Albaanee ? (1542).

61

��L �4�# ; �5 3-� �4 �g �� ' �A l� �� O Allaah, by Your knowledge of all things unseen and Your power over all creation, allow me to live for as long as You know that living will be good for me, and cause me to die when You know that death will best for me. O Allaah, I implore You to grant me fear of You in secret and in public. I implore You to make me truthful whether I am pleased or angry. I implore You to grant me moderation in times of poverty and affluence. I implore You to grant me blessings which will not be depleted. I implore You to grant me joy which will not come to an end. I implore You to make me pleased with Your decree. I implore You to grant me a tranquil life after death. I implore You to grant me the delight of looking at Your Face, and a longing to meet You in a manner that does not entail any painful difficulty or trial that will lead me astray. O Allaah, beautify us with the adornment of Eemaan, and make us guides for others, as well as rightly guided ourselves.1

�� 7 *KS�9 �/ �; �' �� A� �� g�7 �� O�� S �H �� *��L�H *�Q ��Q� �A� �� A� �� 7 *KS�9 �/ �;�'� ,�- �� F h� �� S 4� *�Q ��Q� �A� ,*�� 5 �� *�'*�� # �� / �; �'�, ,*�� 5z �� L �� 5 *�� , �O �4*�� L � �� ,* � ' �F � �5 ��, ,*�M � �Q � �5 �� ,*�� I � ��

*�# �� 5 �2��# P�7 6�7 ��# �� A�� r� ��7 �� O Allaah, I implore You to pardon me and grant me protection in this world and the Hereafter. O Allaah, I implore You to pardon me and grant me protection in my religion, worldly affairs, family, and property. O Allaah, conceal my faults and calm my fears. O Allaah, protect me from in front and behind, on my right and my left, from above, and I seek refuge in Your Greatness from being suddenly afflicted from beneath myself.2

�� /�� / �; �' � w� �� i� �� !� ��[� �Q ,�- �H� �; �<� �� e� �] D$ * �I KR �@ �" �� , �t � �8 6�7 �4 �; I�7 , �: � ��' �5 �� 5 �� r� ��7 , �=S�7 �8�9 �:��9 �:�@ � �I �� 6��B� �<� K� �I � �5 �� * �! �S K� �I

O Allaah, Knower of the unseen and the apparent; Originator of the Heavens and the Earth; Lord and Master of everything. I testify that there is none worthy of worship but You. I seek refuge in You from the evil of my own self, and from the evil of shaytaan and the shirk he incites.3

�� ' �� 7 *KS�9 �/ �; �� 5� w� *�Q �i��V� �� 7 �� , �4 I �� &�' �� L �) �A� �� # �� i�� l� �5 �� , �� ] �5 �/�s� �) �� I �� 7 �� # �� A�S , �� H�� ! �� 3��' �� 3� ' �M �� 7 �� 7 �� ,� 3M�H� �J �3S� �!� �� , �/�' A �� 5 K� �I � �5 �� r� ��7 �� , �/�' A �� 5 �� F � �5 ��

�"�� ]� �� . �� =S�7 ��S�9 , �/ �' A�� N �� ]�# ��7 �� O Allaah, I earnestly ask You for firmness in all matters, and strong resolve with sound direction. I ask You for all factors that allow me to attain Your mercy and Your forgiveness. I ask You to allow me to be grateful for You blessings and perfect Your worship. I ask You for a sound heart and truthful tongue. I ask You for the good of what only You know; I seek refuge in You from evil of what only You know; I ask Your forgiveness for what You know; indeed, You are completely

1 Collected by an-Nasaa’ee (1305) with a hasan chain of narration from ‘Ammar ibn Yaasir t. 2 Collected by Aboo Daawood (5074) and others with a saheeh chain of narration from ibn ‘Umar t. 3 Collected by at-Tirmithee (3392) and others with a saheeh chain of narration from Aboo Hurayrah t.

62

knowledgeable about all things unseen.1

�� *�� @� �/ �; �' �. �N� �� ' ? � �� *�� P�7 �� , �� 5� �� O Allaah, suffice me with what You have made permissible so that I do not resort to anything impermissible, and enrich me from Your bounty so that I need none else.2

�� =S�7 �8�9 �:��9 �8 ,O�� *�Q *��Q� �� / �;�'� ,*�A � �� *�Q *��Q� �� / �;�'� ,*�S �4�� *�Q *��Q� �� / �; �' , KS�9 �/ �; �'� �� 5 �� r� ��7 * �8�9 �:��9 �8 ,�� 0� �"� �Y �� 5 �� r� ��7 *KS�9 �/ �;�'� ,�� 0 � � �� =S�7

O Allaah, grant me health in my body. O Allaah, grant me health in my hearing. O Allaah, grant me health in my sight. There is none worthy of worship but You. O Allaah, I seek refuge in You from kufr and poverty. O Allaah, I seek refuge in You from punishment in the grave. There is none worthy of worship but You.3

�8 �� *K� ��7 K" �� S� �� , �*�' �� A�� 8 �� *�S � �� 8 �� *� � � 5� �� , �*�' �� K!�L �� *�S �4 g� �� , �*�' �� &�' �� *�S � ��S� �� ,*� x �4 �; �� , �*�' �� &�]�� 5 ,�3�� 5 � 3g� ��7 ��9 ,�3#�� c �5 �� ,� 3�� B �5 �� ,�3�� g �� ,� 3�� @ �r �� ,� 3�� I �� *�� ' �A l� K" R�� 0 �� K" ��

�� ,*�� ' �M �4 g� �� ,*�S� �!� H K4 �� ,*�# �U �� =K� �� ,*�� H e �l�7 �� ,*�#�� R �! P� �� ,*�#�� O �� 4 �J �� c �� R�' My Lord, assist me and do not assist against me; grant me victory and do not grant victory against me; plot in my favor and not against me; guide me and facilitate for me the means to guidance; and grant me victory over those who transgress against me. My Lord, make me constantly grateful to You; constantly mentioning and remembering You; constantly fearful of You; constantly obedient to You; constantly humble before You; and constantly repentant to You. My Lord, accept my repentance; wash away my misdeeds; answer my call; make my proof firm; set my tongue aright; guide my heart; and remove the rancor in my chest.4

�� ' ' �@ �4 � �� / �; �:, �'� �/ �; �=' �' %�7 � �� O�H� �g �8 �� , �= ?�� M � �� 8 �� , �=B �!�� M �8, � �� R �? �5 �8 �� =L �4 �g, �=A�� 5 � �� *�BA �5 �8 ��, �=��B ��7 � �� a�S� �5 �8 ��, �� " K� �0 �5 �8 �� i 4 ��, �'� , �=� �� M � �� 4 �� 5 �8 �� ' �� !�� / �;

�'� , ��M � �� ' ?�Q �� # �� @ �� 5 �/� �0 �� /��A�� 7 *KS�9 �/ �; , �2� �)�L �8� �2� ��L �8 O �Y�� '� �� 7 *KS�9 �/ �; �/��A�� L �� '� �A, �'� , �~ � �c� �� L �� 5� w� �� / �; *KS�9 ��#��B ��7 � �5 K� �I � �5 �� TY�s� ��, �=A�� 5 � �5 K� �I �� '� , �/ �; �6� ��L � (� ��9 eK� ��

, �6�� A� �� \� �! � � �� 9 k K� �@ �� ,�� ' �M *�Q �:� KL �� , ��L �4 �I� �� 5 �� ' �A l �'� �/ �; �� ' ! �5 �� Q �� 7 �� ' ! �5, �� 0 ��7 ��, �'� , ��S��# �5 �8 �� L� �) �F �� P ��L �Y�� - �� R�� M �/ �; ��' �� 6�� KY � �L ��, ��'�� 6� 4 ��L R�A l� ��

1 Collected by at-Tabaraanee in al-Kabeer (7135) from Shaddaad ibn Aws t with a hasan chain of narration. See as-Silsilah as-Saheehah by al-Albaanee ? (3228). 2 Collected by at-Tirmithee (3563) with a hasan chain of narration from ‘Alee t. See as-Silsilah as-Saheehah by al-Albaanee ? (266). 3 Collected by Aboo Daawood (5090) with a hasan chain of narration from Aboo Bakrah t. 4 Collected by at-Tirmithee (3551) and others with a saheeh chain of narration from ibn ‘Abbaas C.

63

, �� Y �� N �) l �� /�;� �' �� '� �"��#� � ��7 ��L �Y�� - �� R�� M �/ �;, Kb �� :��9 O Allaah, to You belong all praise. None can prevent what You have spread forth, and none can spread forth what You have prevented. None can guide anyone you have allowed to stray, and none can lead astray anyone You have guided. None can bestow what You have withheld, and none can withhold what You have bestowed. None can draw near what You have distanced, and none can distance what You have drawn near. O Allaah, spread forth upon us Your blessings, mercy, bounty, and provisions. O Allaah, I earnestly implore you to grant me lasting blessings which will never be removed and never come to an end; O Allaah, I earnestly implore You for Your bounty on the day of dire need, and security on the day of fear. O Allaah, I earnestly seek refuge with You from the evil of what you have given us, and from the evil of what You have withheld. O Allaah, make Eemaan beloved to us and beautify it in our hearts; make kufr, sins, and disobedience detested to us; and make us among those who are rightly guided. O Allaah, cause us to die in submission to You, grant us life in submission to You, and join us with the righteous, not disgraced and not put to trial. O Allaah, fight the people who disbelieve in You – those who have belied Your Messengers and obstructed others from Your path – and send Your wrath and torment upon them. O Allaah, fight the people who disbelieve in You – those who have been given revealed scriptures. I call upon You, Lord of truth and justice.1

Spending the Night at Muzdalifah

1) After sunset on the Day of ‘Arafah, those performing Hajj head to Muzdalifah calmly and peacefully, without harming one another. Upon arrival at Muzdalifah, they settle there and they must ascertain that they are actually within its boundaries, because if they settle outside the bounds of Muzdalifah until the morning they would have been negligent about where they spent the night. Muzdalifah boundaries may currently be identified by signs which demarcate them saying “Muzdalifah starts here,” as well as the powerful, bright lights throughout the area of Muzdalifah.

2) When performing Hajj, the first thing one does after settling at Muzdalifah is to pray Maghrib and ‘Ishaa’, combined them and shortening ‘Ishaa’, calling the athaan once and iqaamah twice, as done by the Prophet r. This is irrespective of whether one arrives during the time of Maghrib or after the time for ‘Ishaa’ has begun. One of the things which people mistakenly do upon arrival at Muzdalifah is collect pebbles. No pebbles were collected for the Messenger r until after his departure from Muzdalifah to Minaa. 3) Those performing Hajj spend the night preceding the Day of Sacrifice at Muzdalifah until morning, as done by the Messenger of Allaah r, and discussion of this has preceded in the section about Obligations (Waajibaat) of Hajj and ‘Umrah. If someone leaves Muzdalifah before half the night has elapsed, he must offer a sacrifice. In addition, Tawaaf al-Ifaadah and stoning cannot be done before the middle of the night. There are no other specific prayers or acts of worship to be performed that night except the witr prayer which the Muslim performs during all other nights of the year. 4) One prays Fajr at the beginning of its time, at the break of dawn, and then engages in thikr and du‘aa’ until the sky becomes quite bright, as done by the Prophet r in the narration of Jaabir. Allaah U has said,

1 Collected by Ahmad (15492) and al-Bukhaaree in al-Adab al-Mufrad (699) a saheeh chain of narration from Rifaa‘ah az-Zuraqee t.

64

{��y��x��w��v��ut�� s��r��q��p��o��n��m��l

~��}��|��{��z��z “But when you leave ‘Arafaat, engage in Thikr of Allaah at al-Mash‘ar al-Haraam; and remember Him as He has guided you, while you were previously among those who had gone astray.” [al-Baqarah (2):198]. Al-Mash‘ar al-Haraam refers to Muzdalifah since it is within the haram boundaries. As for ‘Arafah, it is a Mash‘ar Halaal because it falls outside the haram boundaries. 5) Those who may be weak, whether women, children, or others, are allowed to leave Muzdalifah and head to Minaa in the latter part of the night since the Prophet r permitted them to do so as can be found in narrations from ‘Abdullaah ibn ‘Umar C collected by al-Bukhaaree (1671) and Muslim (3130); ibn ‘Abbaas C collected by al-Bukhaaree (1678) and Muslim (3127); Asmaa’ bint Abee Bakr C collected by al-Bukhaaree (1679) and Muslim (3122); and ‘Aa’ishah z collected by al-Bukhaaree (1681) and Muslim (3118).

Acts Done on the Day of Sacrifice 1) There are four rites to be completed on the Day of Sacrifice: stoning Jamrah al-‘Aqabah, offering a sacrifice, shaving the head or shortening the hair, and Tawaaf al-Ifaadah along with Sa‘y for those who must perform Sa‘y. The Messenger of Allaah r carried them out in the order mentioned – he stoned, then sacrificed, then shaved his head, and then performed Tawaaf. It is best to do them in this order, emulating the Messenger of Allaah r. 2) Some of the Companions y performed these rites in a sequence different from the Prophet r, so they asked him about that and he told them that there was no harm in what they had done. Among the sequences about which they inquired were: shaving the head before sacrificing; sacrificing before stoning; shaving the head before stoning; Tawaaf al-Ifaadah before stoning; stoning at night, since the Prophet r stoned in the morning; Sa‘y before Tawaaf, since the Prophet r performed Sa‘y along with Tawaaf al-Qudoom, and also because the other Companions who had to perform Sa‘y did so after Tawaaf al-Ifaadah. ‘Abdullaah ibn ‘Amr ibn al-‘Aas C reported that the Messenger of Allaah r stopped at a point during the Farewell Hajj and people began to ask him questions.

;� �+ �� 7 �� : �R�8 �1�� D�� O �� >�7�& �I�� ]�� 3��, ��: �8 �� W�� r� �v �� C �� 7 �� C^ �!� �� : �E) �� D�� O �� _ �� I�$ �� ]�� 3 ��, ��: �8 �� v �� C �Y �G �@ #� �� *! �E �] �( �' *:` �) �� ` �� 2YF �� #C�� : �8 �� R �A Q� �v �� C

A man said, “I shaved my head before sacrificing, without realizing it [is that alright?].” The Prophet r replied, “Sacrifice, and there is no harm in doing that.” Another person came and asked, “I sacrificed before stoning, without realizing it [is that alright?].” He responded, “Stone, and there is no harm in doing that.” There was no question posed to the Prophet r that day about advancing or delaying the order of the rites except that he replied, “There is no harm in doing that.” Collected by al-Bukhaaree (1736) and Muslim (3156).

In another narration collected by Muslim (3163) from him, he said, “I heard what the Messenger of Allaah r said while he was stopped at the jamrah when a man came to him on the Day of Sacrifice and said,

�E) �� D�� O �� >�7�& �= E#�F �� , �� 7 �� : �v �� 8 �� , �� 7 �� C^ �a��9 �� G : �E) �� D�� O �� > �I�8 �1 E#�F , �� : �8 ��

65

�v �� , �� 7 �� C^ �a��9 �� G : �E) �� D�� O �� >�0�O �� %��F �> �� E#�F , �� : �v �� 8 �� , �� : ,*! �E �] �( �' *:` �) �� ` �� Q�6 �� 2YF : �v �� 8 �� ' �A Q�,

‘Messenger of Allaah, I shaved my head before stoning.’ He replied, ‘Stone, and there is no harm in doing that.’ Another person came to him and said, ‘I sacrificed before stoning.’ He replied, ‘Stone, and there is no harm in doing that.’ Another came to him and said, ‘I performed Tawaaf al-Ifaadah at the House before stoning.’ He replied, ‘Stone, and there is no harm in doing that.’ I did not see him being asked about anything that day except that he replied, ‘There is no harm in doing that.’” Al-Bukhaaree collected a similar narration (1722) from ibn ‘Abbaas C.

He also collected another narration (1735) from him where he said that the Prophet r was asked questions while at Minaa on the Day of Sacrifice and he would say,

�8 �v �� C �� 7 �� ;� �+ �� Q �� P �"�� : �R�8 �1�� D�� O �� > �7�& �= , �� : �8 �� W�� r� �v �� C �� G : �>�0 �" �)�� ) �� 8 �>�0 �) �� , �� 7 �� : �8 �v �� C “There is no harm in doing that.” A man said, “I shaved my head before sacrificing.” He responded, “Sacrifice and there is no harm in doing that.” A man said, “I stoned after midday.” He replied, “There is no harm in that.” There is also a narration from Usaamah ibn Shareek t who said, “I set out with the Prophet r to perform Hajj and people would come to him. One would say, ‘Messenger of Allaah, I performed Sa‘y before Tawaaf,’ and another would say he advance one rite or delayed another. The Prophet r would reply,

��' �g �� v�� O �Y�� Y �Q , T/�� { �� g �� D/�' ! �5 DR �l �� t � �� t ��# M� DR �l �� &�' �� 8�9 , �v �� 8 �v �� 8C ‘There is no harm in that. There is no harm in that; except in the case of a man who slandered another Muslim unjustly. That is the person who will face harm and destruction.’” Collected by Aboo Daawood (2015) with a saheeh chain of narration fulfilling the criteria of al-Bukhaaree and Muslim. 3) By performing three of these four rites, one exits the state of Ihraam; and those three rites are: stoning, shaving the head, and Tawaaf. This is because these must be done regardless of whether one is performing Tamattu‘, Qiraan, or Ifraad. Sacrificing has no relationship to exiting the state of Ihraam because it is a rite which must be done when performing Qiraan and Tamattu‘, but not if performing Ifraad. If one does all three of the aforementioned rites, he completely exits the state of Ihraam such that all things return to being permissible, including marital intimacy. If one does two of the three rites, he partially exits the state of Ihraam such that all things return to being permissible except for marital intimacy. This is based on the narration from ‘Aa’ishah z where she said, “I used to apply perfume to the Messenger of Allaah r when he was preparing to assume Ihraam, and also when he exited Ihraam, but before he perfomed Tawaaf at the House.” Collected by al-Bukhaaree (1539) and Muslim (2841). The Prophet r performed Tawaaf after stoning and shaving his head, and the reason it is said that one partially exits the state of Ihraam by doing two of the three rites is because advancing or delaying any of them on the Day of Sacrifice is permissible, as has preceded. 4) The Prophet r departed from Muzdalifah when the sky became quite bright, but before sunrise. Al-Fadl ibn ‘Abbaas collected seven pebbles for him along the way, and the Prophet r used those pebbles to stone Jamrah al-‘Aqabah later in the morning. The stoning of Jamrah al-‘Aqabah may be done at any time on the Day of Sacrifice, but it is best to do so after sunrise. Discussion just preceded [in point #2 of this section] about the narration of ibn ‘Abbaas where the Prophet r said, “There is no harm in that” to a man who said, “I stoned after midday.” Ibn al-Munthir said in al-Ijmaa‘ (pg.65), “The scholars have agreed that stoning Jamrah al-‘Aqabah on the Day of Sacrifice after dawn, but before sunrise, is sufficient [in fulfilling the obligation].”

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If one is unable to stone before sunset, he may still stone afterwards, based on the narration in al-Muwatta’ (1/409) with a saheeh chain of narration from Naafi ‘ – the mawlaa of ibn ‘Umar – who reported that a niece of Safiyyah bint Abee ‘Ubayd experienced post-natal bleeding while at Muzdalifah. So she and Safiyyah stayed behind and did not reach Minaa until the sun had set on the Day of Sacrifice. ‘Abdullaah ibn ‘Umar told them to stone the jamrah when they arrived and did not consider them subject to any sort of penalty. Those who have been given the concession to leave Muzdalifah at the end of the night are allowed to stone Jamrah al-‘Aqabah when they arrive at Minaa. This is based on the narration collected by al-Bukhaaree (1679) and Muslim (3122) from ‘Abdullaah – the mawlaa of Asmaa’ – who narrated from Asmaa’. In the narration he said, “We departed and continued on our way until she stoned the jamrah. Then, she returned and prayed Fajr at her dwelling.” It is also based on the narration collected by Muslim (3120) from ‘Aa’ishah z who said, “I wish I had taken permission from the Messenger of Allaah r as done by Sawdah so I could pray Fajr at Minaa and stone the jamrah prior to the people arriving. 5) Sacrificing takes the form of nahr for camels and thabh for cows and sheep. It is to be done any time of the night or day on the Day of Sacrifice and the three days of tashreeq. This applies regardless of whether the sacrifice is obligatory for someone performing Tamattu‘ or Qiraan, or if expiation for an oath, or if optional. The least that one offers as a sacrifice is a sheep or a one-seventh share in a camel or cow. Whatever suffices for ud-hiyah also suffices for sacrifice: a jatha‘ in the case of sheep, and a thanee for other animals. A jatha‘ refers to a six month old sheep. A thanee refers to either a one year old goat, a two year old cow, or a five year old camel. Sacrificing may be carried out in Minaa or Makkah based on the narration of Jaabir t where he said, “The Messenger of Allaah r said,

T� �� 5 �� TbL�� [ ,�� 5 �v� �U�Q R �@ �� , T� �� 5 � �; ' �@ &3� �5C ‘All of Minaa is a place of sacrifice; and every mountain pass of Makkah is a path and place of sacrifice.’” Collected by ibn Maajah (3048) and others with a saheeh chain of narration. If one performs Tamattu‘ or Qiraan and is unable to offer a sacrifice, he must fast three days during Hajj and seven when he returns to his home. This is based on the statement of Allaah U,

�{Ï��Î�Í�Ì�Ë��Ý�Ü�Û��Ú�Ù�Ø�×�Ö�Õ�ÔÓ�Ò��Ñ�Ð��ß�Þz “And whoever performs ‘Umrah in the months of Hajj, before performing the rites of Hajj itself, must offer a sacrifice within his means. However, if he cannot afford it, he must fast three days during Hajj and seven days after returning home.” [al-Baqarah (2):196]. Fasting the three and seven days may be done consecutively or spread out over a longer time. It is best to delay fasting the three days until near the time of Hajj, before the day of ‘Arafah. If one does not fast some or any of them prior to Hajj, he must fast them during the days of tashreeq. This is based on the narration in Saheeh al-Bukhaaree (1997) from ‘Aa’ishah z and ibn ‘Umar C who both said there is no concession granted to anyone to fast during the days of tashreeq, except someone who was unable to offer a sacrifice. It is recommended to eat some of the sacrifice and to also give some in charity, based on the statement of Allaah U,

{z��y��x��w��vz

“Thereafter, eat of them and feed the unfortunate and poor.” [al-Hajj (22):28]. One may also give some of it to others as a gift, even if the recipient is well-off. The Prophet r ate some of the

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meat and drank some of the broth from the animals he sacrificed. In the narration of Jaabir t collected by Muslim it says, “He then headed to the place of sacrifice and sacrificed sixty three [camels] with his own hand, and then deputed ‘Alee who sacrificed the remainder, and shared with him in his sacrifice. He then ordered for a piece of each animal and the pieces were put into a pot and cooked, and they both ate some of it and drank from the broth. It is not obligatory to eat from one’s sacrifice, because the Prophet r did not eat from the meat of every single animal – the total of which was one hundred – and also because he would send animals from al-Madeenah to Makkah to be sacrificed and have the meat distributed among the inhabitants of Makkah, and he would not eat any of it. Al-Bukhaaree (1698) and Muslim (3194) collected from ‘Aa’ishah z that she said “the Messenger of Allaah r would send animals to be sacrificed from al-Madeenah. I would twist their garlands and, afterwards, he would not avoid the things impermissible to someone in Ihraam.” 6) The third rite on the Day of Sacrifice is shaving the head or shortening the hair, and elaboration about this preceded at the end of the section about the rites of ‘Umrah. 7) The fourth rite on the Day of Sacrifice is Tawaaf al-Ifaadah, which is a pillar (rukn) of Hajj, and Hajj remains incomplete without it. Evidence for this has preceded in the section about the Pillars (Arkaan) of Hajj. It is acceptable to perform Tawaaf al-Ifaadah during the days of Tashreeq and after them as well. If one performs Qiraan or Ifraad and does not perform Sa‘y after Tawaaf al-Qudoom, or does not come to Makkah until after having been at ‘Arafah, he must perform Sa‘y after Tawaaf al-Ifaadah. There is one Sa‘y obligatory for anyone performing Qiraan or Ifraad, and there are two times when it can be performed: either following Tawaaf al-Qudoom, or following Tawaaf al-Ifaadah. If someone does not perform it at the first time, he must do so at the second. If performing Tamattu‘, one performs Sa‘y after Tawaaf al-Ifaadah, because there are two Tawaaf and Sa‘y which are obligatory in Tamattu‘: a Tawaaf and Sa‘y for ‘Umrah, and a Tawaaf and Sa‘y for Hajj. Proof for the obligation of Sa‘y when performing Tamattu‘ can be found in Saheeh al-Bukhaaree (1572) where ibn ‘Abbaas C was asked about Hajj at-Tamattu‘ and he said, “The Muhaajiroon, Ansaar, and wives of the Prophet r declared the Talbiyah to commence the Farewell Hajj, and so did we. When we arrived at Makkah, the Prophet r said,

�� / � ��. g�9 ��' �A l� � �4 �' �M � �5 �8�9 , 3- �� K> �� O 4 �;C ‘Make your intention for ‘Umrah instead of Hajj, unless you garlanded a sacrificial animal.’ Thus, we performed Tawaaf around the House, went between as-Safaa and al-Marwah, were intimate with our wives, and wore normal clothing. The Prophet r also said,

� �5 , �O 4 �;� �4�' �M �8 �: �S�m �Q �: �' �� 5 �O 4 �;� ��'� �L &�# �� :� R ��LC ‘If anyone garlanded a sacrificial animal, he must not exit Ihraam until the animal reaches the place of sacrifice.’ He then told us on the night before the day of tarwiyah to assume Ihraam for Hajj, and once we had completed those rites we came to perform Tawaaf at the House and go between as-Safaa and al-Marwah…” Al-Bukhaaree cited this report without a chain of narration and said, “Aboo Kaamil Fudayl ibn Husayn al-Basree stated…” and he mentioned the narration. Al-Bayhaqee has a full saheeh chain of narration for it in his Sunan (5/23).

There is also a narration from ‘Aa’ishah collected by al-Bukhaaree (1556) and Muslim (2910), and a portion of the wording collected by Muslim states, “Those who declared their Talbiyah for ‘Umrah performed Tawaaf at the House and between as-Safaa and al-Marwah and then exited the state of Ihraam. They then performed another Tawaaf for their Hajj after returning from Minaa. As for those who combined Hajj and ‘Umrah, they only performed one Tawaaf.” The Tawaaf being referred to here which was done by those performing Tamattu‘ is actually Tawaaf between as-Safaa and al-Marwah. With regard to Tawaaf al-Ifaadah, it is a pillar (rukn) for everyone who performs Hajj

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and, they all completed it. There is also a narration from Jaabir t collected by Muslim (2942) which states, “The

Prophet r and Companions only performed Tawaaf between as-Safaa and al-Marwah once – when he first arrived.” It can be understood in light of the two preceding narrations from ibn ‘Abbaas and ‘Aa’ishah y that Jaabir was referring to the Companions who brought their sacrificial animals and did not exit Ihraam until the Messenger of Allaah r did so on the Day of Sacrifice; they performed Sa‘y only once, and that was after Tawaaf al-Qudoom. As for the ones performing Tamattu‘, they performed Sa‘y twice: once for ‘Umrah, and another time for Hajj. Furthermore, the narrations from ibn ‘Abbaas and ‘Aa’ishah both affirm an additional Sa‘y for those performing Tamattu‘, contrary to the narration of Jaabir. Thus, in this case, the narration which affirms is given priority over the narration which negates, and our Shaykh, ‘Abdul-‘Azeez ibn Baaz ?, explained this very clearly in his book about Hajj.

Spending the Nights in Minaa Throughout the Days of Tashreeq 1) Everyone performing Hajj is to spend the nights preceding the eleventh and twelfth days of Thul-Hijjah in Minaa. If one wishes to expedite his departure, he must leave Minaa before sunset on the twelfth day, but after having stoned the three jamaraat after zawaal (once the sun begins its descent after midday). If one wishes to remain in Minaa, he spends the night preceding the thirteenth day there and then departs following stoning the jamaraat after zawaal. This is based on the statement of Allaah U,

{��WV��U��TS��R��Q��P��O��N��M��L��K��J��I��H��GF��E��D��C��Bz

“And remember Allaah during the appointed days. Then, whoever hastens to leave in two days, there is no sin upon him; and whoever stays on, there is no sin upon him. That is for he who observes Taqwaa.” [al-Baqarah (2): 203]. The two days after which one may hasten to leave are the eleventh and twelfth. The Day of Sacrifice is not one of them, contrary to what some people mistakenly think. The days to sacrifice are four: the first is the Day of Sacrifice; the second is the eleventh, when everyone performing Hajj must be in Minaa; the third is the twelfth, which is the first day of departure, in the case of those who leave early; and the fourth is the thirteenth, which is the second day of departure, in the case of those who remain behind. 2) Spending the night in Minaa means that one is present in Minaa for more than half the night, whether the earlier part of the night or the latter, and whether asleep or awake. Determining half of the night is done by taking the time between sunset and the athaan of Fajr, and then dividing it by two. Thus, one either spends the first half along with a portion of the second half in Minaa, or the second half along with a portion of the first. It is best to exercise caution if one wishes to go to Makkah for Tawaaf, or anything else, and do so after the first half of the night has elapsed. If one goes there in the first half, he may not be able to spend more than half the night in Minaa. 3) Delaying departure is better than leaving early because the Prophet r stayed behind and did not expedite his departure. Also, staying behind leads to performing more rites of Hajj for which one is rewarded, which include spending the night preceding the thirteenth day in Minaa, and stoning the jamaraat on the thirteenth day, and by doing this one can avoid the crowding that occurs when leaving early. 4) The two or three nights to be spent in Minaa – depending on whether one hastens or delays departure – are among the obligations (waajibaat) of Hajj, and evidence for this preceded in the section about the Obligations (Waajibaat) of Hajj.

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5) If the sun sets on the twelfth day and one is still in Minaa, and is neither leaving nor preparing to leave, he must spend that night in Minaa and stone the jamaraat after zawaal. This is based on the narration collected by Maalik in al-Muwatta’ (1/407) from Naafi‘ who reported that ‘Abdullaah ibn ‘Umar C used to say, “If the sun sets on the middle day of tashreeq and one is still in Minaa, he must not leave until stoning the jimaar the next day.” If the sun sets while one is still in Minaa, but is leaving or preparing to leave, he is allowed to leave and not obligated to remain.

Stoning the Jamaraat During the Days of Tashreeq 1) Stoning Jamrah al-‘Aqabah on the Day of Sacrifice and stoning the three jamaraat after zawaal on the days of tashreeq comprise one of the obligations of Hajj, and evidence for this preceded in the section about the Obligations (Waajibaat) of Hajj. 2) There is no specific place from which pebbles must be collected for stoning the jamaraat. They may be collected from Muzdalifah, Minaa, or Makkah. If departing early, one needs forty nine pebbles, and if remaining behind one needs seventy. One may collect pebbles himself, someone else may collect for him, or one may even purchase them from anyone who is selling. One may collect the pebbles all at one time, or collect some each day to stone on that specific day. Seven pebbles were collected for the Prophet r from Minaa while on the way from Muzdalifah to Jamrah al-‘Aqabah. In Saheeh Muslim (3089) there is a narration from al-Fadl ibn ‘Abbaas C, a part of which says, “When he reached Muhassir – which is a part of Minaa – he said,

O �Y�� ~ Y �c� & �� / � � �' �� - �� U� �:�� & �5 �C ‘You must use hasaa al-khathf to stone the jamrah.’” There is also a narration in Sunan al-Bayhaqee (5/127) with a hasan chain of narration from ibn ‘Abbaas who said al-Fadl ibn ‘Abbaas C narrated to him saying, “The Messenger of Allaah r said to me on the morning of the Day of Sacrifice,

��0� �Q �i� �g & 3� �� *�C �� 7 �� ,a �� E� 2( ��6 �� M �G �G , b �: �c�� % �N �= ��d) *_��0 �N �= �Q �� >�e �7�& ��: �$ �8 �+ �g �2��V 5��, �� 2��V 5�� ' �]� �� / �@��L�9 �� , �$ �8 �+ �g; ��L K4� *�Q � �' �]� �/ � �'� �M �6� �@ � �5 ��' g�7 � �� S�m �QC

‘Collect some pebbles and bring them to me.’ So I collected some pebbles the size of hasaa al-khathf, placed them in his hand, and he said ‘Use ones similar to these. Use ones similar to these. And beware of extremism, because those before you were destroyed only due to extremism in the religion.’” Also, in Sunan ibn Maajah (3029) is a similar report with a saheeh chain of narration from ibn ‘Abbaas C to the Prophet r saying that seven pebbles were collected. However, the narration is actually mursal from ‘Abdullaah ibn ‘Abbaas C, because al-Fadl ibn ‘Abbaas C was the one who collected the pebbles for the Prophet r and he was riding behind the Prophet r from Muzdalifah to the jamrah. As for ‘Abdullaah ibn ‘Abbaas C, the Prophet r sent him ahead with the weak as previously mentioned in the section about Spending the Night in Muzdalifah. 3) The size of pebbles is to be hasaa al-khathf as mentioned in the hadeeth, and that would be something a bit larger than a chick pea. Using larger than that is incorrect because it falls under extremism. Stoning is to be done with pebbles and not with other materials such as wood, mud, metal, glass, bones, or anything else. The pebbles are not to be washed, as there is nothing to substantiate such a practice. If necessary, one may use stones from around the jamaraat because they either fell without being thrown, or were thrown from far but fell before reaching their target, and they are not

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considered – in a legal sense – as having been thrown. 4) One must be at least reasonably sure that his pebbles fall within the stoning area around the jamrah. Each pebble is to be thrown individually and one says “Allaahu akbar” with each pebble. It is not sufficient to throw all of them at once, and it is also not sufficient to place them into the stoning area since placing is not throwing. 5) In the section about the rites to be completed on the Day of Sacrifice, explanation was given about the time for stoning Jamrah al-‘Aqabah. As for the three jamaraat together, they are to be stoned on the days of tashreeq after zawaal each day. It is not correct to stone before that time because the Prophet r stoned after zawaal on each of the three days of tashreeq and he said,

�k �Y �g *�# �U �� 4A�� > ��7 �8 *K' �A� O �� H�7 �8 *KS�m �Q , / � � �� 5 �� Y �F��#�C “Learn your rites of Hajj; I do not know, perhaps I may not perform Hajj again after this Hajj of mine.” Collected by Muslim (3137) from Jaabir t. There is another narration from Jaabir t in Saheeh Muslim (3141) where he said that the Messenger of Allaah r stoned the jamrah on the Day of Sacrifice in the morning. As for days after that, it was once the sun had begun its descent. There is also a narration in Saheeh al-Bukhaaree (1746) from ibn ‘Umar C where he said, “We would check the time, and once the sun had begun its descent, we stoned.” Maalik collected a narration in al-Muwatta’ (1/284) from Naafi‘ that ‘Abdullaah ibn ‘Umar used to say, “The jimaar are not to be stoned on the three days except after the sun begins its descent.” At-Tirmithee said after hadeeth 894, “The majority of scholars hold that this hadeeth is to be implemented; after the Day of Sacrifice, stoning is not to be done except after zawaal.” If one is unable to stone before sunset, he may stone at night based on the aforementioned narration from ‘Abdullaah ibn ‘Umar C about stoning Jamrah al-‘Aqabah where he gave permission to his wife, Safiyyah, and another woman with her to stone after sunset. This is keeping in mind that the time to stone Jamrah al-‘Aqabah on the Day of Sacrifice is longer than the time for stoning on the days of tashreeq; thus, stoning at night on these days would be even more appropriate. Also, the Prophet r granted permitted the shepherds to stone at night, as collected by al-Bayhaqee (5/151) with a hasan chain of narration from ‘Abdullaah ibn ‘Umar C. Ash-Shaykh al-Albaanee ? also cited supporting narrations for it in as-Silsilah as-Saheehah (2477). Time for stoning on the thirteenth ends at sunset, and it is not permissible to stone afterwards. If the sun sets and one has not yet stoned, he must offer a sacrifice of either a sheep or a one-seventh share of a camel or cow. 6) The three jamaraat are to be stoned in order. One begins with the first which is the furthest from Makkah and closest to Masjid al-Khayf. Next is the middle jamrah, and then Jamrah al-‘Aqabah. Anything other than this order is incorrect because the Prophet r stoned them this way on each of the days of tashreeq. After stoning the first and second jamrah, one stands with his hands raised in du‘aa’. Al-Bukhaaree collected (1753) a narration from ibn ‘Umar C who said that when the Messenger of Allaah r stoned the jamrah closest to the masjid at Minaa, he stoned with seven pebbles, saying “Allaahu akbar” when throwing each one. He then proceeded ahead of it and stopped, facing the qiblah, raising his two hands in du‘aa’, and he stood for a long time. He then continued to the second jamrah, stoned it with seven pebbles, saying “Allaahu akbar” when throwing each one. He then descended to the left towards the side by the valley and stopped, facing the qiblah, raising his two hands in du‘aa’. He continued to the jamrah at al-‘Aqabah, stoned it with seven pebbles, saying “Allaahu akbar” when throwing each one, and he then left and did not stop there. 7) One may stone the three jamaraat from any direction, and it is recommended when stoning Jamrah al-‘Aqabah to have Minaa on one’s right and Makkah on one’s left. ‘Abdur-Rahmaan ibn Yazeed narrated that he performed Hajj with ibn Mas‘ood t and saw him stone the third jamrah with

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seven pebbles, and he had the House to his left and Minaa to his right. He then said, “At this place stood the one to whom Soorah al-Baqarah was revealed.” Collected by al-Bukhaaree (1749) and Muslim (3134). Perhaps the reason for ‘Abdullaah ibn Mas‘ood specifying Soorah al-Baqarah was due to it containing explanation of many rites of Hajj. Stoning the jamaraat is among those rites and it falls under mentioning and remembering Allaah which He commanded in His statement,

{��WV��U��TS��R��Q��P��O��N��M��L��K��J��I��H��GF��E��D��C��Bz

“And remember Allaah and make mention of Him during the appointed days. Then, whoever hastens to leave in two days, there is no sin upon him; and whoever stays on, there is no sin upon him. That is for he who observes Taqwaa.” [al-Baqarah (2): 203]. 8) In the section about Ihraam, ibn al-Munthir’s statement was cited about the consensus of the scholars regarding stoning on behalf of a child who is unable to do so. A similar ruling applies to anyone unable to stone due to illness, old age, or pregnancy. This is addressed by the statement of Allaah U,

�{��z�y�x�wz “Therefore, observe Taqwaa of Allaah as best as you are able.” [at-Taghaabun (64):16]. Furthermore, stoning cannot be done once the times for it are over. Stoning is also the one rite of Hajj where it is valid to depute someone else on one’s behalf. This is contrary to the other rites such as being present at ‘Arafah, as well as spending nights in Muzdalifah and Minaa, because these can be done despite illness or other similar circumstances. It is also contrary to Tawaaf and Sa‘y which may be performed on the Day of Sacrifice, days of tashreeq, afterwards during Thul-Hijjah, and even after that too.

If stoning on behalf of others, one stones for himself and then for others at each jamrah individually. One must be performing Hajj to stone on behalf of someone, and it is not correct otherwise, because if one is not performing Hajj he can neither stone for himself nor anyone else. 9) The origin of stoning the jamaraat is that shaytaan came to Ibraaheem al-Khaleel r at the locations of the jamaraat, and Ibraaheem stoned him each time with seven pebbles. Ibn ‘Abbaas narrated from the Prophet r that he said,

�/� �g� ��9 &��7 � �� 1� �R��' �Fu �� 0 �A� �- �� l �4� �� 6��B� �<� �:� �t �� , *�Q �� &�# �� Di�� a� �!�� k� �5 �� Q �t �� w�C ��S��V� �- �� U� �4� �� :� �t �� /��, �� &�# �� Di�� a� �!�� k� �5 �� Q �t �� w� *�Q ��C ��V��V� �- �� U� �4� �� :� �t �� /��,

�t �� w� *�Q �� &�# �� Di�� a� �!�� k� �5 �� Q C *f�2O �' �(�8� �� :g �� 9 �D��e�0 2V�� 3 �?08�� U2&) �G D� �� + �9 26 O �D� ��, “When Ibraaheem – the Khaleel of Allaah u – came to perform the rites of Hajj, shaytaan approached him at the location of Jamrah al-‘Aqabah, so he stoned him with seven pebbles until he sank into the earth. He then approached him at the location of the second jamrah, so he stoned him with seven pebbles until he sank into the earth. He then approached him at the location of the third jamrah, so he stoned him with seven pebbles until he sank into the earth.” Ibn ‘Abbaas said, “It is shaytaan you stone, and it is the path of your father, Ibraaheem, which you follow.” Collected by al-Haakim (1/466) who graded it saheeh, and ath-Thahabee concurred. Also, see Saheeh at-Targheeb wat-Tarheeb by ash-Shaykh al-Albaanee (1156). In the chain of narration cited by al-Haakim, the name of Hafs ibn ‘Abdillaah was mistakenly written as Ja‘far ibn ‘Abdillaah. Al-Bayhaqee (5/153) reported it from al-Haakim with the same chain of narration, but with the name mentioned correctly. This narration explains the origin of stoning the jamaraat. Explanation has also preceded

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about the origin of Sa‘y being the action of the mother of Ismaa‘eel, and the origin of ramal (walking briskly) in Tawaaf was the Prophet r and Companions showing their strength to the non-Muslims during ‘Umrah al-Qadaa’. These rites remained established in the Sunnah of the Messenger of Allaah r since he did them when performing Hajj and ‘Umrah, and the Muslims perform them in emulation of the Messenger of Allaah r. However, the jamaraat are not to be called shaytaan as done by some. Rather, stoning them is enough to express that sentiment.

The Farewell Tawaaf (Tawaaf al-Wadaa‘)

1) The farewell Tawaaf is performed when one departs from Makkah after having completed Hajj. It is one of the obligations (waajibaat) of Hajj and there is no concession to leave it off except for women experiencing menses or post-natal bleeding. The proof for this has preceded in the section Obligations (Waajibaat) of Hajj and ‘Umrah.

2) When someone performs ‘Umrah it is recommended for him to perform farewell Tawaaf when leaving Makkah, but it is not obligatory because the narrations which mention its obligation are specific to Hajj. Also, if someone leaves after performing ‘Umrah and does not perform farewell Tawaaf he is not obligated to offer a sacrifice.

3) If someone performing Hajj delays Tawaaf al-Ifaadah until his departure from Makkah and he travels immediately afterwards, it also suffices for farewell Tawaaf because it is the last of his time spent at the Ka‘bah. This is despite him performing Sa‘y following Tawaaf because Sa‘y is like an extension which accompanies Tawaaf, and each of them contains the remembrance and mention of Allaah as well as invoking Him.

4) When one completes farewell Tawaaf he proceeds facing the direction in which he is headed. He does not walk out of the masjid backwards as is done by some of the ignorant. There is no evidence from the Sunnah to substantiate this practice and it is, in fact, among the newly-invented innovated matters.

Visiting the Masjid of the Messenger r It is recommended for the Muslim to visit the Masjid of the Messenger of Allaah r based on his saying,

�8 �.�� &��9 �8�9 �2� �� K�� 4 �<�� 4 �l� �! �5 �� : � �4 �U ! �� 4 �U ! �5 �� , �� 2� �� , � w� �4 �U ! �5& ��MC “A journey should not be undertaken except to three masjids: al-Masjid al-Haraam, the masjid of the Messenger r, and Masjid al-Aqsaa.” Reported by al-Bukhaaree (1189) with this wording, as well as Muslim (3384). And also based on his saying,

�. �J � �Y �g O �4 �U ! �5 *�Q T- T�� F �. �J �_�7 � �5 ��Q D- � �8�9 �k� �� 4 �U ! �� C “Prayer in this masjid of mine is better than one thousand prayers anywhere else except al-Masjid al-Haraam.” Collected by al-Bukhaaree (1190) and Muslim (3375). Along with praying in the Masjid of the Prophet r, the Muslim should also perform other prescribed acts in al-Madeenah which are: prayer in Masjid Qubaa’, visiting the grave of the Prophet r and his two Companions, and visiting al-Baqee‘ and the martyrs of Uhud. These five acts done in al-Madeenah are legislated in the religion and there is no proof to substantiate the legislation of any others. Visitation of graves must be done in the legislated manner, and this yields benefit for the visitor as he remembers death and takes it upon himself to prepare for it as mentioned in the hadeeth

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narrated by Aboo Hurayrah t, a part of which says,

�Q �/ �@ �� K@ �Y�� ; �S�m �Q ; �� 0� �� ) �i � ��C “Thus, visit the graves because they indeed remind you of death.” Reported by Muslim (2259). It also yields benefit for all of the deceased buried in the graves because they are prayed for. The Prophet r used to visit those buried in al-Baqee‘ and he would pray for them. In addition, the visitor must avoid innovated forms of visitation where prayer is directed to the deceased in the grave, and the same applies to asking them for relief and assistance, because prayer and supplication are worship and worship is to be directed to Allaah alone as He U said,

�{�n�m�l�k�j�i�h��gz “And the places of prostration belong to Allaah, so do not invoke anything along with Allaah.” [al-Jinn (72):18]. Allaah U is the only one to be prayed to, while anyone else is to be prayed for, not prayed to. There is no relationship between the Masjid of the Prophet r and performing Hajj or ‘Umrah. Thus, a Muslim may perform Hajj, ‘Umrah, and visit the masjid all during one journey, and he may also just perform Hajj or ‘Umrah without any visitation. He may also visit without having come for Hajj or ‘Umrah, and I have explained all that relates to visiting al-Madeenah in a separate book entitled Fadl al-Madeenah wa Aadaab Suknaahaa wa Ziyaaratihaa [translated under the title: The Virtues of al-Madeenah and Manners of Residence and Visiting]. I ask Allaah, Most Might and Majestic, to allow the Hujjaaj to be successful in completing their Hajj in the manner which pleases Him and draws them near to Him; and to make their Hajj one that is mabroor, to forgive their sins, and accept their efforts; and to guide all who perform Hajj so that their condition after Hajj becomes better than it was prior to it – changing from good to better, or from bad to good. This essay was completed on Jumaadaa al-Aakhirah 2, 1428h. All praise is due to Allaah, Lord of the worlds, and may He send salaah, salaam, and blessings upon His worshipping servant and Messenger, our Prophet Muhammad, and upon all his family and Companions.

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