[22:27] and announce among people about (the obligation of) Hajj, so that they should come to you on foot, and on every camel turned lean, traveling through every distant hilly pathway.
Kitaabul Hajj (The Book of Pilgrimage)
(Qari) Muhammad Shoyaib Nurgat (HA)
https://www.central-mosque.com/index.php/Acts-of-Worship/kitabhajj.html
https://www.central-mosque.com/index.php/Acts-of-Worship/books-exhaustive-resources-on-hajj-a-umrah.html
https://www.central-mosque.com/index.php/Acts-of-Worship/exhaustive-resources-on-hajj-a-umrah.html
https://www.central-mosque.com/index.php/Acts-of-Worship/exhaustive-resources-on-hajj-a-umrah.html
Masha’Allah, our country (Britain) is a multi-ethnic, multicultural society with the demographics of London an example of ever changing melting pot. I (as an Imam) over many years have been blessed to visit the House of Allah (SWT) several times. I have been fortunate enough to interact with many (British and Non-British) Muslims during the performance of Hajj.
These are my personal notes collated over many years which www.central-mosque.com has obtained from me. In my opinion, this is not worthy or ready as a publication but they have promised to edit, annotate and present it in the best possible manner.
I am a humble servant of Allah (SWT) lacking in foresight, experience and experience. These are some of the Mas’ail (issues) which I was able to retain from my teachers during my student days while studying Kitaabul Hajj (The Book of Pilgrimage) from the sources of the Hanafi Madhab.
Ulama and all those with Knowledge are humbly requested to inform www.central-mosque.com of any errors and shortcomings (primarily) on my part.
Insha’Allah I will make dua for you.
Jazakallahu Khayran
لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ
"Here I am at your service. O Allah, here I am at your service, here I am at your service. There is no associate with you; here I am at your service. Verily all praise and grace is due to you, and the sovereignty (too). There is no associate with you".
Meaning of Hajj:
The literal meaning of "Hajj" is to intend or plan for.
According to Islamic Shari’ah terminology Hajj is the name of those acts which are performed after having adopted "Ihram" with the intention of Hajj. These acts includes the Faraaidh which are the Wuqoof (stay) at 'Arafat; Tawaaf (the circumambulation of "Ka'bah"). And the Wajibaat which are performed in a given order at specified times.
Obligation of Hajj:
The obligation of Hajj can be understood through the Holy Qur'aan and the Hadith of Rasulullah (Sallallaho Alaihe Wassallam) :
وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ
"And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey; and whoever disbelieves, if one disbelieves, then Allah is independent of all the worlds. 3:96
Imam Ahmad recorded that Abu Hurairah RA said that the Messenger of Allah (Sallallaho Alaihe Wassallam) once gave a speech in which he said,
يَـأَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا
"O people! Hajj has been enjoined on you, therefore, perform Hajj".
Is Hajj obligatory only once in one's lifetime?
عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ لَمَّا نَزَلَتْ ( وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً ) قَالُوا يَا رَسُولَ اللَّهِ أَفِي كُلِّ عَامٍ فَسَكَتَ . فَقَالُوا يَا رَسُولَ اللَّهِ أَفِي كُلِّ عَامٍ قَالَ " لاَ وَلَوْ قُلْتُ نَعَمْ لَوَجَبَتْ " . فَأَنْزَلَ اللَّهُ : (يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ ).
Ali bin Abi Talib RA narrated: "When Allah revealed: وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً 'And Hajj to the House is a duty that mankind owes to Allah, for whomever is able to bear the journey’. They said: 'O Messenger of Allah (Sallallaho Alaihe Wassallam)! Is that every year?' He remained silent. So they said: 'O Messenger of Allah (Sallallaho Alaihe Wassallam)! Is that every year?' He said: 'No. If I had said yes, then it would have been made obligatory.' So Allah revealed: : يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ O you who believe! Do not ask about things which, if made plain to you, may cause you trouble.
Benefits of Hajj in light of Ahaadith:
عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا، وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلاَّ الْجَنَّةُ
Narrated Abu Hurrairah RA: Rasulullah (Sallallaho Alaihe Wassallam) said, "(The performance of) `Umra is an expiation for the sins committed (between it and the previous one). And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise." Sahih Al Bukhari
عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ حَجَّ فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
Narrated Abu Hurrairah RA: Rasulullah (Sallallaho Alaihe Wassallam) said, "Whoever performs Hajj for Allah, and he does not have sexual relations nor commit any sin, then his previous sins will be forgiven." Tirmidhi
تَابِعُوا بَيْنَ الْحَجِّ وَالْعُمْرَةِ فَإِنَّهُمَا يَنْفِيَانِ الْفَقْرَ وَالذُّنُوبَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ وَالذَّهَبِ وَالْفِضَّةِ وَلَيْسَ لِلْحَجَّةِ الْمَبْرُورَةِ ثَوَابٌ إِلاَّ الْجَنَّةُ
Abdullah (bin Mas'ud) narrated that Rasulullah (Sallallaho Alaihe Wassallam) said: "Alternate between Hajj and Umrah; for those two remove poverty and sins just as the bellows removes filth from iron, gold, and silver - and there is no reward for Al-Hajj Al-Mabroor except for Paradise."
What is an accepted Hajj?
Many explanations have been given for a Hajj e Mabroor:
1A hajj in which no sins have been committed.
2A hajj after which one rectifies one's self in such a way that he becomes a better person.
3Imam Hasan Al Basri RA states that a Hajj after which he turns away from the 'dunya' (material life) towards the preparation of the hereafter.
What are the conditions of Hajj being obligatory?
There are five such conditions: being Muslim, being of sound mind, being an adult, being free and being able to do it.
1Being Muslim
وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَـتُهُمْ إِلاَ أَنَّهُمْ كَفَرُواْ بِاللَّهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلَوةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَـرِهُونَ
“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger” 9:54
23Being of sound mind and being an adult
عَنْ عَائِشَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " رُفِعَ الْقَلَمُ عَنْ ثَلاَثٍ عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنِ الصَّغِيرِ حَتَّى يَكْبُرَ وَعَنِ الْمَجْنُونِ حَتَّى يَعْقِلَ أَوْ يَفِيقَ
It was narrated from 'Aisha that Rasulullah (Sallallaho Alaihe Wassallam) said: "The pen has been lifted from three: From the sleeper until he wakes up, from the minor until he grows up, and from the insane until he comes back to his senses or recovers." Abu Dawood
4Being free
Hajj is not obligatory for a slave, because he is distracted by his duties towards his master.
5Being able to do it
Allah says:
وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ
"And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey..."3:96
Physical & Financial:
Physically able means that one is sound in body and can bear the hardship of travelling to the sacred House of Allah. Being financially able means that one has enough funds to get to the sacred House of Allah and back again. These funds should be surplus to what he needs to spend on those on whom he is obliged to spend, until he returns from Hajj. A woman should also have a husband or mahram with whom to travel to Hajj.
Evidence of physically able is this narration of Sunan e Nasai:
عَنِ ابْنِ عَبَّاسٍ، أَنَّ امْرَأَةً، مِنْ خَثْعَمَ سَأَلَتِ النَّبِيَّ صلى الله عليه وسلم غَدَاةَ جَمْعٍ فَقَالَتْ يَا رَسُولَ اللَّهِ فَرِيضَةُ اللَّهِ فِي الْحَجِّ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لاَ يَسْتَمْسِكُ عَلَى الرَّحْلِ أَفَأَحُجُّ عَنْهُ قَالَ " نَعَمْ " .
It was narrated from Ibn Abbas that: A woman from Khath'am asked Rasulullah (Sallallaho Alaihe Wassallam) on the morning of the Day of Sacrifice: "O Messenger of Allah (Sallallaho Alaihe Wassallam)! The command of Allah to His slaves to perform Hajj has come, while my father is an old man and cannot sit firmly in the saddle. Can I perform Hajj on his behalf?" He said: "Yes.”
In order for Hajj to be obligatory for a woman, it is essential for her to have a mahram with her, and it is not permissible for her to travel for Hajj, whether that is obligatory or nafl Hajj, without a mahram, because Rasulullah (Sallallaho Alaihe Wassallam) said:
لاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ
“No woman should travel except with a mahram.” Bukhari/Muslim
The mahram is her husband or one whom it is permanently forbidden for her to marry because of blood ties, breastfeeding or ties through marriage.
It is also essential that the mahram be an adult of sound mind, because the aim of the mahram is to protect the woman, and a child or one who is insane cannot do that.
If a woman does not have a mahram, or she has one but he is unable to travel with her, then she is not obliged to do Hajj.
Note: The husband’s permission is not an essential condition of it being obligatory for a woman to do Hajj, rather she is obliged to do Hajj when the conditions of it being obligatory are met, even if her husband does not give permission.
3 types of Hajj:
1Qiran: A pilgrim wears a combined Ihram for both Umrah and Hajj.
2Tamattu': A pilgrim wears Ihram for Umrah only during the months of Hajj, when he reaches Makkah, he makes Tawaf and Sa'ee for Umrah. He then shaves or clips his hair. On the eighth of Dhul-Hijjah, he puts on his Ihram for Hajj only and carries out all of its requirements.
3Ifraad: A pilgrim wears Ihram for Hajj only.
Meeqaat:
A Muslim who intends to go to Makkah is not allowed to pass the Meeqaat without donning the Ihraam. There are five zones as mentioned in the Hadith below:
أَخْبَرَنَا عَمْرُو بْنُ مَنْصُورٍ، قَالَ حَدَّثَنَا هِشَامُ بْنُ بَهْرَامَ، قَالَ حَدَّثَنَا الْمُعَافَى، عَنْ أَفْلَحَ بْنِ حُمَيْدٍ، عَنِ الْقَاسِمِ، عَنْ عَائِشَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَلأَهْلِ الشَّامِ وَمِصْرَ الْجُحْفَةَ وَلأَهْلِ الْعِرَاقِ ذَاتَ عِرْقٍ وَلأَهْلِ الْيَمَنِ يَلَمْلَمَ .
It was narrated from 'Aisha: Rasulullah (Sallallaho Alaihe Wassallam) designated Dhul-Hulaifah as the Meeqaat for the people of Al-Madinah, Al-Juhfah for the people of Syria and Egypt, Dhat 'Irq for the people of Iraq, and Yalamlam for the people of Yemen.
Passing the Meeqaat without donning the Ihram will result in the person being liable for 'dam' penalty. If he returns to the Meeqaat and dons the Ihram the penalty will be cancelled.
It is common practice for the pilgrims to wear their ihram before reaching the Meeqaat and to make their intention once they reach the zone. However it should be noted that to make the intention before reaching the Meeqaat boundary is permissible as can be understood from the narration below and numerous other narrations:
عَنْ أُمِّ سَلَمَةَ، زَوْجِ النَّبِيِّ صلى الله عليه وسلم أَنَّهَا سَمِعَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " مَنْ أَهَلَّ بِحَجَّةٍ أَوْ عُمْرَةٍ مِنَ الْمَسْجِدِ الأَقْصَى إِلَى الْمَسْجِدِ الْحَرَامِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ " . أَوْ " وَجَبَتْ لَهُ الْجَنَّةُ " . شَكَّ عَبْدُ اللَّهِ أَيَّتَهُمَا قَالَ .
Narrated Umm Salamah, Ummul Mu'minin: She heard Rasulullah (Sallallaho Alaihe Wassallam) say: If anyone puts on ihram for hajj or umrah from the Aqsa mosque to the sacred Mosque, his former and latter sins will be forgiven, or he will be guaranteed Paradise. The narrator Abdullah doubted which of these words he said. Abu Dawood
Imam Abu Dawood RA states that Wakee RA donned the Ihram from the Aqsa Masjid; Ibn Sireen RA with Anas RA from Aqeeq and Muaaz RA with Ka'ab Al Ahbaar RA from Syria. In this way it is proven from the actions of many Sahabah and Tabi'een that they came into the state Ihram well before Meeqaat. Awjuz al Masalik. Umdat ul Manasik
Ihram:
Before coming into the state of Ihram attain complete cleanliness by trimming the moustache, clipping your nails, removing unwanted hair from underneath the armpit and below the navel:
عَنْ أَبِي هُرَيْرَةَ، قَالَ خَمْسٌ مِنَ الْفِطْرَةِ تَقْلِيمُ الأَظَافِرِ وَقَصُّ الشَّارِبِ وَنَتْفُ الإِبْطِ وَحَلْقُ الْعَانَةِ وَالاِخْتِتَانُ
Abu Hurrairah said, "There are five things from the fitrah: cutting the nails, trimming the moustache, removing the hair from the armpit, shaving the pubic region and circumcision." Bukhari
Bathing before entering Ihram is preferable:
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يَغْتَسِلُ لإِحْرَامِهِ قَبْلَ أَنْ يُحْرِمَ وَلِدُخُولِهِ مَكَّةَ وَلِوُقُوفِهِ عَشِيَّةَ عَرَفَةَ
Yahya related to me from Malik from Nafi' that 'Abdullah ibn Umar used to do ghusl for ihram before he entered ihram, and for entering Makkah, and for standing on the afternoon of 'Arafah. Muwatta Malik
، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، - رضى الله عنهما - فِي حَدِيثِ أَسْمَاءَ بِنْتِ عُمَيْسٍ حِينَ نُفِسَتْ بِذِي الْحُلَيْفَةِ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَمَرَ أَبَا بَكْرٍ - رضى الله عنه - فَأَمَرَهَا أَنْ تَغْتَسِلَ وَتُهِلَّ .
Jabir ibn Abdullah reported that when Asma bint Umais gave birth (to a child) in DhuI-Hulaifa. Rasulullah (Sallallaho Alaihe Wassallam) commanded Abu Bakr (to convey to her) that she should take a bath and enter into the state of Ihram. Muslim
Wear your Ihram Clothes:
عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رضى الله عنهما قَالَ انْطَلَقَ النَّبِيُّ صلى الله عليه وسلم مِنَ الْمَدِينَةِ، بَعْدَ مَا تَرَجَّلَ وَادَّهَنَ وَلَبِسَ إِزَارَهُ وَرِدَاءَهُ، هُوَ وَأَصْحَابُهُ
Narrated `Abdullah bin `Abbas: The Prophet (ﷺ) with his companions started from Medina after combing and oiling his hair and putting on two sheets of lhram (upper body cover and waist cover)...Bukhari
Apply perfume:
حَدَّثَنِي أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ طَيَّبْتُ النَّبِيَّ صلى الله عليه وسلم بِيَدِي لِحُرْمِهِ، وَطَيَّبْتُهُ بِمِنًى قَبْلَ أَنْ يُفِيضَ.
Narrated `Aisha: I applied perfume to Rasulullah (Sallallaho Alaihe Wassallam) with my own hands when he wanted to assume the state of Ihram, and I also perfumed him at Mina before he departed from there (to perform Tawaf-al-Ifada).
Perform two Rakâts of Salah before entering the Ihram as long it is not a makrooh time for Salah:
وَإِنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ - رضى الله عنهما - كَانَ يَقُولُ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَرْكَعُ بِذِي الْحُلَيْفَةِ رَكْعَتَيْنِ . ثُمَّ إِذَا اسْتَوَتْ بِهِ النَّاقَةُ قَائِمَةً عِنْدَ مَسْجِدِ الْحُلَيْفَةِ أَهَلَّ بِهَؤُلاَءِ الْكَلِمَاتِ
Abdullah Ibn'Umar said: Rasulullah (Sallallaho Alaihe Wassallam) used to offer two rakâts of prayer at Dhu'l-Hulaifa and then when his camel stood up with him on its back near the mosque at Dhu'l-Hulaifa, he pronounced these words (of Talbiyah)... Muslim
This Salah is Mustahab (preferable). If there is no time to perform this Salah one can still come into the state of Ihram by making the intention and reciting Talbiyah.
After the Salah, engage in dua to Allah Almighty seeking amongst other things ease in performing this great mode of worship and acceptance in the courts of Allah Almighty.
Intention:
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ
"Indeed, actions only go by intentions" Bukhari
Then make the intention; intention is in the heart but it is preferable to utter it with the tongue aswell. Umdat ul Manasik
Intention for Umrah:
"O Allah! I intend to perform Umrah. Make it easy for me and accept it from me".
Intention for Hajj ul Ifraad:
"O Allah! I intend to perform Hajj. Make it easy for me and accept it from me".
Intention for Hajj ul Qiraan:
"O Allah! I intend to perform Umrah and Hajj. Make both of them easy for me and accept them from me"
Talbiyah:
" لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ "
After intention recite 'Talbiyah' loudly:
قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يُهِلُّ مُلَبِّدًا
Ibn `Umar said that he heard Rasulullah (Sallallaho Alaihe Wassallam) raised his voice in the Talbiyah. Abu Dawood
The words of Talbiyah:
عَنْ عَبْدِ اللَّهِ، بْنِ عُمَرَ - رضى الله عنهما - أَنَّ تَلْبِيَةَ، رَسُولِ اللَّهِ صلى الله عليه وسلم " لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ
Abdullah Ibn 'Umar (Allah be pleased with them) reported that the Talbiyah of Rasulullah (Sallallaho Alaihe Wassallam) was this: "Here I am at your service. O Allah, here I am at your service, here I am at your service. There is no associate with you; here I am at your service. Verily all praise and grace is due to you, and the sovereignty (too). There is no associate with you".
Reciting Talbiyah once is obligatory when donning Ihram, to say it three times is Masnoon. To recite it at every change of condition is preferable (mustahab). Badaa'e us Sanaa'ee. Fathul Qadeer. Umdat ul Manasik
Now you are in the state of Ihram
عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ رَجُلاً، قَالَ يَا رَسُولَ اللَّهِ مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لاَ يَلْبَسُ الْقُمُصَ وَلاَ الْعَمَائِمَ وَلاَ السَّرَاوِيلاَتِ وَلاَ الْبَرَانِسَ وَلاَ الْخِفَافَ، إِلاَّ أَحَدٌ لاَ يَجِدُ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ، وَلْيَقْطَعْهُمَا أَسْفَلَ مِنَ الْكَعْبَيْنِ، وَلاَ تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ الزَّعْفَرَانُ أَوْ وَرْسٌ ".
Narrated `Abdullah bin `Umar: A man asked, "O Allah's Messenger What kind of clothes should a Muhrim wear?" Rasulullah (Sallallaho Alaihe Wassallam) replied, "He should not wear a shirt, a turban, trousers, a headcloak or leather socks except if he can find no slippers, he then may wear leather socks after cutting off what might cover the ankles. And he should not wear clothes which are scented with saffron or Wars (kinds of Perfumes). “Bukhari
Based on the above Hadith and other such narrations, wearing of headgear and stitched clothing (for men) is prohibited in Ihram, the Ihram clothes consist of two sheets preferably white, new or old, although Ulama have written that that initially new is better. Umdat ul Manasik
As regards to slippers according to the Hanafi Fiqh it is permitted to wear stitched footwear as long as the middle bone (where the shoelace is normally tied) is left uncovered. Footwear is not included in the general prohibition of wearing clothing.
There is a lot of confusion regarding foot wear, below are extracts taken from a Fatwa given on the Ask Imam website. (http://www.askimam.org/public/question_detail/19449). Through which one may understand the issue:
The word “الْكَعْبَيْنِ" is the centre of discussion:
The ka’ab is everything which protrudes. Specifically, the protruding bone on the ankle and the protruding bone on the upper foot are both referred to as ka’ab.
الكعب كل ما ارتفع وعلا – العظمان الناشزان عند ملتقى الساق والقدم - معجم لغة الفقهاء ص 382
The Maliki, Shafi’i and Hanbali schools are of the opinion that the word ka’b in the above Hadith refers to the ankle. Hence, for those who adhere to these three schools, they must leave the ankle exposed.
وَقَدْ فَسَّرَ الْجُمْهُورُ الْكَعْبَ الَّذِي يُقْطَعُ الْخُفُّ أَسْفَل مِنْهُ بِأَنَّهُمَا الْعَظْمَانِ النَّاتِئَانِ عِنْدَ مَفْصِل السَّاقِ وَالْقَدَمِ . وَفَسَّرَهُ الْحَنَفِيَّةُ بِالْمَفْصِل الَّذِي فِي وَسَطِ الْقَدَمِ عِنْدَ مَعْقِدِ الشِّرَاكِ . وَوَجْهُهُ أَنَّهُ : " لَمَّا كَانَ الْكَعْبُ يُطْلَقُ عَلَيْهِ وَعَلَى النَّاتِئِ حُمِل عَلَيْهِ احْتِيَاطًا (الموسوعة الفقهية الكويتية ج 2 ص153)
The Hanafi scholars, in particular Imam Muhammad al-Hassan ash-Shaybaani ruled that the ka’ab is the instep on the foot. The reasoning behind this is that as the ankle and instep are both referred to as ka’ab; to take the meaning of the instep in this issue will be greater precaution. Ihram is a garment of humility which is reflected by being dishevelled, untidy and the exposing of the limbs. Precaution here would be to leave more of the foot exposed, as it coincides with the concept of Ihram. Just as the face and head are left exposed, the feet should also be left exposed as much as possible. In addition, by taking the meaning of the instep, the ankle is also left exposed, so this opinion is encompassing of all opinions.
وَالْكَعْبُ هُنَا الْمَفْصِلُ الذي في وَسَطِ الْقَدَمِ عِنْدَ مَعْقِدِ الشِّرَاكِ فميا رَوَى هِشَامٌ عن محمد بِخِلَافِهِ في الْوُضُوءِ فإنه الْعَظْمُ الناتئ أَيْ الْمُرْتَفِعُ ولم يُعَيَّنْ في الحديث أَحَدُهُمَا لَكِنْ لَمَّا كان الْكَعْبُ يُطْلَقُ عليه وَعَلَى الثَّانِي حَمَلَهُ عليه احْتِيَاطًا كَذَا في فَتْحِ الْقَدِيرِ
أَيْ حَمَلَ الْكَعْبَ في الْإِحْرَامِ على الْمَفْصِلِ الْمَذْكُورِ لِأَجْلِ الِاحْتِيَاطِ لِأَنَّ الْأَحْوَطَ فِيمَا كان أَكْثَرَ كَشْفًا وهو قَيِّمًا قُلْنَا فَالْحَاصِلُ أَنَّهُ يَجُوزُ لُبْسُ كل شَيْءٍ في رِجْلِهِ لَا يغط (البحر الرائق ج 2 ص 567 دار الكتب العلمية)
أَيْ حَمَلَ الْكَعْبَ في الْإِحْرَامِ على الْمَفْصِلِ الْمَذْكُورِ لِأَجْلِ الِاحْتِيَاطِ لِأَنَّ الْأَحْوَطَ فِيمَا كان أَكْثَرَ كَشْفًا وهو قَيِّمًا قُلْنَا فَالْحَاصِلُ أَنَّهُ يَجُوزُ لُبْسُ كل شَيْءٍ في رِجْلِهِ لَا يغط (البحر الرائق ج 2 ص 567 دار الكتب العلمية)
There is a lot of confusion regarding straps on foot wear which go around the back end of the foot. Hadhrat Mufti Ahmed Khanpuri (Allah preserve him) has issued a ruling in Mahmud al-fatawa that it is not necessary to have the back end of the foot exposed. It will be permissible to wear sandals which have a strap covering the back end of the foot. However, the strap must not cover the area parallel to the ankle at the back of the foot. If the strap partially covers the area parallel to the ankle, then it will be overlooked. The main criteria are that the ankle and the instep remain exposed. Mahmood ul Fatawa vol2 pg. 322. Masaa'il Raf'at Qasmi vol 5 pg 192
In conclusion, according to the Hanafi school of thought, only those sandals will be allowed to be worn in ihram which leave the instep exposed.
It will not be permissible to use any perfume or perfume related products like soap or toothpaste whilst in the state of Ihram. Based on the Hadith quoted above. Unscented soap can be used.
In the state of Ihram trimming of the hair, moustache or clipping of the nails is prohibited. Umdat ul Manasik
Women's Ihram:
Unlike the male pilgrim, a female pilgrim is allowed to wear stitched/sewn clothes. Therefore, she is allowed to wear her normal clothes as Ihram. After her intention she will recite the Talbiyah silently. She will cover her head but she is not allowed to cover her forehead or face directly with cloth touch it.
Rasulullah (Sallallaho Alaihe Wassallam) said, 'The Ihram of a female is her face (keep the face uncovered) and the Ihram of a male is her head (keep the head uncovered).' Just as it is prohibited for a male to cover his head during Ihram, so too it is prohibited for a female to cover her face in the state of Ihram. Mishkaat
It is a requirement for every female to conceal herself from ghair mahram (strange men) at all times. Her face needs to be concealed and covered. However, the law of ihram is that a woman should not place anything against her face. Hence, she would be required to wear the niqaab in a manner that it does not touch the face. This can be achieved by wearing the cap-purdah. There is no restriction on females as regards to footwear.
Intimate relationship with one's wife in any way is not allowed in the state of Ihram. Allah Almighty states in the Holy Qur'aan:
الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ ...
The Hajj is (in) the well-known months. So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. 2:197
Entry into Makkah Al Mukarramah:
Bathing before entry into Makkah has been deemed as preferable (Mustahab) for both male and female. This bath is for cleanliness and taharah. Mughni of Ibn Qudamah, Umdat ul Manasik.
When ready then proceed to Masjid Al Haraam, the reward for performing Salah in the Masjid Al Haraam is immense as can be understood from the Hadith:
عَنْ جَابِرٍ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " صَلاَةٌ فِي مَسْجِدِي أَفْضَلُ مِنْ أَلْفِ صَلاَةٍ فِيمَا سِوَاهُ إِلاَّ الْمَسْجِدَ الْحَرَامَ وَصَلاَةٌ فِي الْمَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ أَلْفِ صَلاَةٍ فِيمَا سِوَاهُ " .
It was narrated from Jabir that Rasulullah (Sallallaho Alaihe Wassallam) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except the Sacred Mosque, and one prayer in the Sacred Mosque is better than one hundred thousand prayers elsewhere.” Ibn Majah
Enter the Masjid with the right foot:
وَكَانَ ابْنُ عُمَرَ يَبْدَأُ بِرِجْلِهِ الْيُمْنَى، فَإِذَا خَرَجَ بَدَأَ بِرِجْلِهِ الْيُسْرَى
Abdullah Ibn Umar RA used to enter the Masjid with his right foot first and departed with his left. Bukhari
Then reciting the dua:
" بِسْمِ اللَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ "
كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا دَخَلَ الْمَسْجِدَ صَلَّى عَلَى مُحَمَّدٍ وَسَلَّمَ وَقَالَ " رَبِّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ " . وَإِذَا خَرَجَ صَلَّى عَلَى مُحَمَّدٍ وَسَلَّمَ وَقَالَ " رَبِّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ
كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا دَخَلَ الْمَسْجِدَ صَلَّى عَلَى مُحَمَّدٍ وَسَلَّمَ وَقَالَ " رَبِّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ " . وَإِذَا خَرَجَ صَلَّى عَلَى مُحَمَّدٍ وَسَلَّمَ وَقَالَ " رَبِّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ
"When Allah's Messenger entered the Masjid he said Salat and Salam upon Muhammad and then said: 'O pardon my sins, and open the gates of Your mercy for me.' And when he exited he said Salat and Salam upon Muhammad, and then said: 'O Lord pardon my sins, and open the gates of Your blessings for me." Tirmizi
Upon seeing the Ka'aba for the first time:
Rasulullah (Sallallaho Alaihe Wassallam) said, whosoever has the Baitullah (House of Allah) has entered into virtue; and has moved away from sin and he is forgiven. Baihiqi Fathul Qadeer Vol 2 Pg 391 Umdatul Manasik pg 275
Duas are accepted upon the sighting of the Baitullah. Fathul Qadeer
Imam Shafa’ee RA narrates from Ibn Juraij that when Rasulullah (Sallallaho Alaihe Wassallam) sight fell upon the Baitullah he used to raise his hands and engaged in dua. Fathul Qadeer Vol 2 Pg 352 Umdatul Manasik pg 275
Upon sighting the Ka'ba the first time, raise your hands and pour your heart out in Dua, it is a place and an occasion of acceptance of dua.
Idhtiba:
Now if you want to proceed to perform your Tawaf of Umrah then where the top Ihram in Idhtiba manner. Idhtiba means placing the middle of one's upper Ihram garment under his right arm and the ends of it over his left shoulder. When the Tawaf is finished, one will return his this upper garment to its original state because the time for Idhtiba is only during Tawaf.
Talbiyah ends as soon as the one commences the Tawaf
After the intention perform Istilam of the Hajar e Aswad (Black Stone):
عَنْ جَابِرٍ، قَالَ لَمَّا قَدِمَ النَّبِيُّ صلى الله عليه وسلم مَكَّةَ دَخَلَ الْمَسْجِدَ فَاسْتَلَمَ الْحَجَرَ ثُمَّ مَضَى عَلَى يَمِينِهِ فَرَمَلَ ثَلاَثًا وَمَشَى أَرْبَعًا ثُمَّ أَتَى الْمَقَامَ فَقَالَ : (وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى ) فَصَلَّى رَكْعَتَيْنِ وَالْمَقَامُ بَيْنَهُ وَبَيْنَ الْبَيْتِ ثُمَّ أَتَى الْحَجَرَ بَعْدَ الرَّكْعَتَيْنِ فَاسْتَلَمَهُ ثُمَّ خَرَجَ إِلَى الصَّفَا أَظُنُّهُ قَالََّ :( إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ )
Jabir narrated: "When Rasulullah (Sallallaho Alaihe Wassallam) arrived in Makkah, he entered the Masjid and touched the (Black) Stone, then went to his right and performed Raml (walking quickly) for three (circuits) and walking for four. Then he came to the Maqam and said: 'and take you (people) the Maqam (place) of Ibrahim as a place of prayer.' Then he performed two Rak'ah while the Maqam was between him and the House. Then he came to the (Black) Stone after the two Raka’at to touch it, then he left to As-Safa - I think - he said: Indeed As-Safa and Al-Marwah are among the symbols of Allah." Tirmizi
After intention and Istilam begin the Tawaf performing Ramal in the first three circuits and walking normally in the last four. When going past 'Rukn Yemani' if possible touch it, if not possible then walk past it, as gesturing towards it is not proven. When reaching the Hajar e Aswad perform kiss the 'Hajar e Aswad if possible, if not gesture towards it with the palm of the hands and kiss them then proceed to the next circuit:
عَنِ ابْنِ عَبَّاسٍ، قَالَ طَافَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى بَعِيرِهِ، وَكَانَ كُلَّمَا أَتَى عَلَى الرُّكْنِ أَشَارَ إِلَيْهِ، وَكَبَّرَ.
Narrated Ibn `Abbas: Rasulullah (Sallallaho Alaihe Wassallam) performed the Tawaf (around the Ka`ba while riding his camel, and every time he reached the corner (of the Black Stone) he pointed at it with his hand and said, "Allahu Akbar." Bukhari
عَنِ ابْنِ عُمَرَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم لاَ يَدَعُ أَنْ يَسْتَلِمَ الرُّكْنَ الْيَمَانِيَ وَالْحَجَرَ فِي كُلِّ طَوْفَةٍ قَالَ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يَفْعَلُهُ
Ibn ‘Umar said Rasulullah (Sallallaho Alaihe Wassallam) did not give up touching the Yamani corner and the (Black) Stone in each of his circumambulations. Ibn ‘Umar used to do so. Abu Dawood.
What to recite in the circuits of the Tawaf?
حَدَّثَنَا حُمَيْدُ بْنُ أَبِي سَوِيَّةَ، قَالَ سَمِعْتُ ابْنَ هِشَامٍ، يَسْأَلُ عَطَاءَ بْنَ أَبِي رَبَاحٍ عَنِ الرُّكْنِ الْيَمَانِيِّ، وَهُوَ يَطُوفُ بِالْبَيْتِ فَقَالَ عَطَاءٌ حَدَّثَنِي أَبُو هُرَيْرَةَ أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ قَالَ " وُكِلَ بِهِ سَبْعُونَ مَلَكًا فَمَنْ قَالَ اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ - قَالُوا آمِينَ " . فَلَمَّا بَلَغَ الرُّكْنَ الأَسْوَدَ قَالَ يَا أَبَا مُحَمَّدٍ مَا بَلَغَكَ فِي هَذَا الرُّكْنِ الأَسْوَدِ فَقَالَ عَطَاءٌ حَدَّثَنِي أَبُو هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مَنْ فَاوَضَهُ فَإِنَّمَا يُفَاوِضُ يَدَ الرَّحْمَنِ " . قَالَ لَهُ ابْنُ هِشَامٍ يَا أَبَا مُحَمَّدٍ فَالطَّوَافُ قَالَ عَطَاءٌ حَدَّثَنِي أَبُو هُرَيْرَةَ أَنَّهُ سَمِعَ النَّبِيَّ ـ صلى الله عليه وسلم ـ يَقُولُ " مَنْ طَافَ بِالْبَيْتِ سَبْعًا وَلاَ يَتَكَلَّمُ إِلاَّ بِسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَقُوَّةَ إِلاَّ بِاللَّهِ مُحِيَتْ عَنْهُ عَشْرُ سِيِّئَاتٍ وَكُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَرُفِعَ لَهُ بِهَا عَشْرُ دَرَجَاتٍ وَمَنْ طَافَ فَتَكَلَّمَ وَهُوَ فِي تِلْكَ الْحَالِ خَاضَ فِي الرَّحْمَةِ بِرِجْلَيْهِ كَخَائِضِ الْمَاءِ بِرِجْلَيْهِ "
Humaid bin Abu Sawiyyah said: I heard Ibn Hisham asking ‘Ata’ bin Abu Rabah about the Yemenite Corner, when he was performing Tawaf around the House. ‘Ata’ said: Abu Hurrairah told me that Rasulullah (Sallallaho Alaihe Wassallam) said: “Seventy angels have been appointed over it. Whoever says:
اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
they said: Ameen.” When he reached the Hajar e Aswad he said: O Abu Muhammad! What have you heard about this Black Corner? ‘Ataa’ said: Abu Hurrairah told me that he heard Rasulullah (Sallallaho Alaihe Wassallam) say: “whoever faces it is facing the Hand of the Most Merciful.’” Ibn Hisham said to him: O Abu Muhammad, what about Tawaf? ‘Ata’ said: Abu Hurairah told me that he heard Rasulullah (Sallallaho Alaihe Wassallam) say: “Whoever performs Tawaf around the House seven times and does not say anything except:
سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَقُوَّةَ إِلاَّ بِاللَّهِ
ten bad deeds will be erased from him, ten merits will be recorded for him, and he will be raised ten degrees in status. Whoever performs Tawaf and talks when he is in that situation, is wading in mercy like one who wades in water.” Ibn Majah
After completing the Tawaf which comprises of seven circuits, perform Istilam of Hajar e Aswad for the eighth time and perform two Rakâts of Tawaf behind the Maqam e Ibrahim which is Wajib.
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
And make the Maqam (place) of Ibrahim as a place of prayer...2:125
This is mentioned in long Hadith recorded by Imam Nasai RA:
فَطَافَ رَسُولُ اللَّهِ صلى الله عليه وسلم حِينَ قَدِمَ مَكَّةَ وَاسْتَلَمَ الرُّكْنَ أَوَّلَ شَىْءٍ ثُمَّ خَبَّ ثَلاَثَةَ أَطْوَافٍ مِنَ السَّبْعِ وَمَشَى أَرْبَعَةَ أَطْوَافٍ ثُمَّ رَكَعَ حِينَ قَضَى طَوَافَهُ بِالْبَيْتِ فَصَلَّى عِنْدَ الْمَقَامِ رَكْعَتَيْنِ
Abdullah bin Umar said... Rasulullah (Sallallaho Alaihe Wassallam) performed Tawaf when he came to Makkah and touched the corner (where the Black Stone is) first of all, then he walked rapidly during the first three of the seven circles, and walked during the last four. After he finished the Tawaf of the House he performed two Rakâts at Maqam Ibrahim... Nasai
If it is not possible to perform the two Rakâts of Salah behind Maqam Ibrahim, then you can perform it anywhere in the Haram Al Shareef. Now benefit from the blessed water of Zamzam. Rasulullah (Sallallaho Alaihe Wassallam) has given the glad tidings:
سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ يَقُولُ " مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ "
Jabir Ibn Abdullah narrates: “I heard Rasulullah (Sallallaho Alaihe Wassallam) say: ‘The water of Zamzam is for whatever it is drunk for.’ Ibn Majah
Abdullah Ibn Umar RA used to recite this dua when drinking the water of Zamzam as recorded by Dar e Qutni:
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا طَيِّبًا وَ شِفَاءً مِنْ كُلِّ دَاءٍ
When drinking this blessed water Abdullah Ibn Mubarak RA used to say: "I make dua that I will not be thirsty on Youm ul Qiyamah"
Perform Istilam of Hajar e Aswad for the ninth time then proceed to Safa, as can be understood from the narration of Sahih Muslim:
ثُمَّ أَتَى مَقَامَ إِبْرَاهِيمَ فَصَلَّى, ثُمَّ رَجَعَ إِلَى اَلرُّكْنِ فَاسْتَلَمَهُ.
Then coming to Maqam Ibrahim where he performed two rakâts. He then returned to the Black Stone (Hajar al Aswad) placed his hands on it and kissed it...Muslim
Sa'ee of Safa and Marwah
Now move towards Safa reciting:
" إِنَّ اَلصَّفَا وَاَلْمَرْوَةَ مِنْ شَعَائِرِ اَللَّهِ " أَبْدَأُ بِمَا بَدَأَ اَللَّهُ بِهِ " اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ " " لَا إِلَهَ إِلَّا اَللَّهُ
ثُمَّ خَرَجَ مِنَ اَلْبَابِ إِلَى اَلصَّفَا, فَلَمَّا دَنَا مِنَ اَلصَّفَا قَرَأَ: " إِنَّ اَلصَّفَا وَاَلْمَرْوَةَ مِنْ شَعَائِرِ اَللَّهِ " " أَبْدَأُ بِمَا بَدَأَ اَللَّهُ بِهِ " فَرَقِيَ اَلصَّفَا, حَتَّى رَأَى اَلْبَيْتَ, فَاسْتَقْبَلَ اَلْقِبْلَةَ 2 فَوَحَّدَ اَللَّهَ وَكَبَّرَهُ وَقَالَ: " لَا إِلَهَ إِلَّا اَللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ, لَهُ اَلْمُلْكُ, وَلَهُ اَلْحَمْدُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ, لَا إِلَهَ إِلَّا اَللَّهُ [ وَحْدَهُ ] 3 أَنْجَزَ وَعْدَهُ, وَنَصَرَ عَبْدَهُ, وَهَزَمَ اَلْأَحْزَابَ وَحْدَهُ
ثُمَّ خَرَجَ مِنَ اَلْبَابِ إِلَى اَلصَّفَا, فَلَمَّا دَنَا مِنَ اَلصَّفَا قَرَأَ: " إِنَّ اَلصَّفَا وَاَلْمَرْوَةَ مِنْ شَعَائِرِ اَللَّهِ " " أَبْدَأُ بِمَا بَدَأَ اَللَّهُ بِهِ " فَرَقِيَ اَلصَّفَا, حَتَّى رَأَى اَلْبَيْتَ, فَاسْتَقْبَلَ اَلْقِبْلَةَ 2 فَوَحَّدَ اَللَّهَ وَكَبَّرَهُ وَقَالَ: " لَا إِلَهَ إِلَّا اَللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ, لَهُ اَلْمُلْكُ, وَلَهُ اَلْحَمْدُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ, لَا إِلَهَ إِلَّا اَللَّهُ [ وَحْدَهُ ] 3 أَنْجَزَ وَعْدَهُ, وَنَصَرَ عَبْدَهُ, وَهَزَمَ اَلْأَحْزَابَ وَحْدَهُ
Then he went out of the gate to Safa, and as he approached it, he recited: “Verily as-Safa and Marwah are among the signs appointed by Allah,"(2:158), adding, “I begin with what Allah began." He first mounted as-Safa until he saw the House, and facing the Qiblah he declared the Oneness of Allah and glorified Him and said:
لَا إِلَهَ إِلَّا اَللَّهُ وَحْدَهُ لَا شَرِيك لَهُ, لَهُ اَلْمُلْكُ, وَلَهُ اَلْحَمْدُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ, لَا إِلَهَ إِلَّا اَللَّهُ [ وَحْدَهُ ] أَنْجَزَ وَعْدَهُ, وَنَصَرَ عَبْدَهُ وَهَزَمَ اَلْأَحْزَابَ وَحْدَهُ
(There is no God but Allah, He is One, and has no partner. His is the dominion, and His is the praise and He has Power over all things. There is no God but Allah alone, Who fulfilled His promise, helped His servant and defeated the confederates alone.") He said these words three times making supplications in between. He then descended and walked towards Marwah, and when his feet touched the bottom of the valley, he ran; and when he began to ascend, he walked (at his normal pace) until he reached Marwah. There he did as he had done at Safa….Muslim
After intention of Sa'ee and reciting:
" إِنَّ اَلصَّفَا وَاَلْمَرْوَةَ مِنْ شَعَائِرِ اَللَّهِ " أَبْدَأُ بِمَا بَدَأَ اَللَّهُ بِهِ " اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ " " لَا إِلَهَ إِلَّا اَللَّهُ
make dua facing the Ka'ba then commence the Sa'ee. Walk between Safa and Marwah seven times; whilst running between the two green pillars (lights). Remember Safa to Marwa is one round, and Marwa to Safa is the second, in this way the seven round of Sa'ee will end at Marwa. Engage in dua and zikrullah during walking in Sa'ee. Abdullah Ibn Mas'ood and Abdullah Ibn Umar RA used to recite this dua:
الأَكْرَمُ الأَعَزُّ أَنْتَ إِنَّكَ وَارْحَمْ اغْفِرْ رَبِّ
‘O Lord forgive me and have mercy on me, Indeed You are the Most Honourable and the Most Generous.’
After completion of Sa'ee it is preferable to go back into the Masjid and perform two Raka'ats of Nafl Salah. Lubaab Umdat ul Manasik
Shave or Trim the hair:
If you were performing Umrah alone or the Hajj e Tamattu, and this was your Umrah for the Hajj you will come out of the Ihram by Shaving the head which is preferable or by trimming the hair on the head. The preference of Shaving the head can be understood by the Hadith below:
أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ ". قَالُوا وَلِلْمُقَصِّرِينَ. قَالَ " اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ ". قَالُوا وَلِلْمُقَصِّرِينَ. قَالَهَا ثَلاَثًا. قَالَ " وَلِلْمُقَصِّرِينَ "( باب الْحَلْقِ وَالتَّقْصِيرِ عِنْدَ الإِحْلاَلِ)
Narrated Abu Hurrairah: Rasulullah (Sallallaho Alaihe Wassallam) said, "O Allah! Forgive those who get their heads shaved." The people asked. "Also those who get their hair cut short?" Rasulullah (Sallallaho Alaihe Wassallam) said, "O Allah! Forgive those who have their heads shaved." The people said, "Also those who get their hair cut short?" Rasulullah (Sallallaho Alaihe Wassallam) (invoke Allah for those who have their heads shaved and) at the third time said, "also (forgive) those who get their hair cut short." Bukhari Chapter: To shave the head and to have the head-hair cut short on finishing the Ihram
Women pilgrims will not shave their heads to come out of Ihram rather they will cut a bit of their hair:
وَعَنِ اِبْنِ عَبَّاسٍ رَضِيَ اَللَّهُ عَنْهُمَا, عَنِ اَلنَّبِيِّ - صلى الله عليه وسلم -قَالَ: { لَيْسَ عَلَى اَلنِّسَاءِ حَلْقٌ, وَإِنَّمَا يُقَصِّرْنَ } رَوَاهُ أَبُو دَاوُدَ بِإِسْنَادٍ حَسَنٍ .
Ibn Abbas (RA) narrated that Rasulullah (Sallallaho Alaihe Wassallam) said: "Women (pilgrims) do not have to shave (their heads); they may only shorten their hair." Abu Dawood
8th of Dhul Hijjah:
The Haji will come into the state of Ihram in the same way as mentioned above, except now the intention will be for Hajj. And proceed to Mina after performing Fajr Salah in Makkah. Due to the number of Hujjaj in this day and age the authorities might send you earlier. There they will perform Zuhr, Asar, Maghrib, Isha and Fajr in the morning of the 9th of Dhul Hijjah. All these Salah to be performed in their respective times.
فَلَمَّا كَانَ يَوْمَ اَلتَّرْوِيَةِ تَوَجَّهُوا إِلَى مِنَى, وَرَكِبَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -فَصَلَّى بِهَا اَلظُّهْرَ, وَالْعَصْرَ, وَالْمَغْرِبَ, وَالْعِشَاءَ, وَالْفَجْرَ, ثُمَّ مَكَثَ قَلِيلاً حَتَّى طَلَعَتْ اَلشَّمْسُ
'When it was the day of Tarwiyah (8th of Dhul-Hijjah) they went to Mina and put on the Ihram for Hajj and Rasulullah (Sallallaho Alaihe Wassallam) rode his mount, and there he led the Dhur (noon), ‘Asr (afternoon), Maghrib (sunset), ‘Isha and Fajr (dawn) prayers. He then waited a little until the sun had risen...' Muslim
عَنِ ابْنِ عَبَّاسٍ، قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ صلى الله عليه وسلم بِمِنًى الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالْفَجْرَ ثُمَّ غَدَا إِلَى عَرَفَاتٍ . قَالَ أَبُو عِيسَى وَإِسْمَاعِيلُ بْنُ مُسْلِمٍ قَدْ تَكَلَّمُوا فِيهِ مِنْ قِبَلِ حِفْظِهِ .
Ibn Abbas narrated: "The Messenger of Allah (Sallallaho Alaihe Wassallam) led us in Salah at Mina for Zuhr, Asr, Maghrib, Isha, and Fajr, then he left in the morning to Arafat." Tirmidhi
Taqseer or Full?
According to the Hanafi Fiqh if a person is a 'Muqeem' then he will not be doing Taqseer in Mina, Arafat or Muzdalifah rather he will be performing 'full, Salah.
عَنِ الزُّهْرِيِّ، أَنَّ عُثْمَانَ، إِنَّمَا صَلَّى بِمِنًى أَرْبَعًا لأَنَّهُ أَجْمَعَ عَلَى الإِقَامَةِ بَعْدَ الْحَجِّ - باب الصَّلاَةِ بِمِنًى
Narrated Az-Zuhri: Uthman prayed four rakâts at Mina because he resolved to stay there after hajj. Abu Dawood
عَنْ إِبْرَاهِيمَ، قَالَ إِنَّ عُثْمَانَ صَلَّى أَرْبَعًا لأَنَّهُ اتَّخَذَهَا وَطَنًا .
Narrated Ibrahim: Uthman prayed four rakâts (at Mina) for he made it his home (for settlement). Abu Dawood
Sunnats and Nafl during a journey:
As regards to performing Sunnats and Nafl during a journey if they are performed they will result in immense rewards. The performing of Sunnats and Nafl whilst travelling is proven in numerous Narrations:
عَنْ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم فِي بَعْضِ أَسْفَارِهِ فَنَامَ عَنِ الصُّبْحِ حَتَّى طَلَعَتِ الشَّمْسُ فَاسْتَيْقَظَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ " تَنَحُّوا عَنْ هَذَا الْمَكَانِ " . قَالَ ثُمَّ أَمَرَ بِلاَلاً فَأَذَّنَ ثُمَّ تَوَضَّئُوا وَصَلَّوْا رَكْعَتَىِ الْفَجْرِ ثُمَّ أَمَرَ بِلاَلاً فَأَقَامَ الصَّلاَةَ فَصَلَّى بِهِمْ صَلاَةَ الصُّبْحِ "
Narrated Amr ibn Umayyah ad-Damri: We were in the company of Rasulullah (Sallallaho Alaihe Wassallam) during one of his journeys. He overslept abandoning the Morning Prayer until the sun had arisen. Rasulullah (Sallallaho Alaihe Wassallam) awoke and said: Go away from this place. He then commanded Bilal to call for prayer. He called for prayer. They (the people) performed ablution and offered two rak'ahs of the Morning Prayer (Sunnah prayer). He then commanded Bilal (to utter the iqamah, i.e. to summon the people to attend the prayer). He announced the prayer (i.e. uttered the iqamah) and he led them in the Morning Prayer. Abu Dawood
عَنِ ابْنِ أَبِي لَيْلَى، قَالَ مَا أَنْبَأَ أَحَدٌ، أَنَّهُ رَأَى النَّبِيَّ صلى الله عليه وسلم صَلَّى الضُّحَى غَيْرُ أُمِّ هَانِئٍ ذَكَرَتْ أَنَّ النَّبِيَّ صلى الله عليه وسلم يَوْمَ فَتْحِ مَكَّةَ اغْتَسَلَ فِي بَيْتِهَا، فَصَلَّى ثَمَانِ رَكَعَاتٍ، فَمَا رَأَيْتُهُ صَلَّى صَلاَةً أَخَفَّ مِنْهَا، غَيْرَ أَنَّهُ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ.
Narrated Ibn Abu Laila: Only Umm e Hani told us that she had seen Rasulullah (Sallallaho Alaihe Wassallam) offering the Duha (forenoon prayer). She said, "On the day of the conquest of Mecca, Rasulullah (Sallallaho Alaihe Wassallam) took a bath in my house and offered eight Raka’at. I never saw him praying such a light prayer but he performed perfect prostration and bowing. Bukhari
عَنِ عَبْدُ اللَّهِ بْنُ عَامِرٍ، أَنَّ أَبَاهُ، أَخْبَرَهُ أَنَّهُ، رَأَى النَّبِيَّ صلى الله عليه وسلم صَلَّى السُّبْحَةَ بِاللَّيْلِ فِي السَّفَرِ عَلَى ظَهْرِ رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ
Narrated `Abdullah bin Amir that his father had told him that he had seen Rasulullah (Sallallaho Alaihe Wassallam) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took. Bukhari
Below is a question asked to Sheikh ul Islam Mufti Muhammad Taqi Usmani Sahib on this issue and an answer given by the Sheikh:
Q. Should we perform the Sunnah Salah while we are on journey and whilst performing Qasr in the obligatory prayers? Some people say that the Sunnah Salah is not permissible in journey, and the Holy Prophet ( Sallal Laho Alaihi Wasallam ) did not perform it during his travels. What is the correct view of the Shariah?
A. The correct position, according to the majority of Muslim jurists, is that the Sunnah becomes Nafl or mustahabb when one is on travel. if he performs it, he deserves much reward, but if he leaves it, there is no sin on him.It is not correct to say that the Holy Prophet did not offer the Sunnah prayer during his travels. In fact, sometimes the Holy Prophet did perform the Sunnah Prayer while on travel and sometimes he did not. Both ways are equally established by the authentic traditions. For example, the blessed Companion Bara’ ibn ‘ Azib reports that he accompanied the Holy Prophet in eighteen journeys and he never found him abandoning the two rak’at after the Zawal. (See Tirmidhi and Abu Dawood)
Even ‘Abdullah ibn ‘Umar has reported both ways. In a tradition he reports that the Holy Prophet did not offer the Sunnah or nafl prayers in this travels but in another report he says that the Holy Prophet used to offer Sunnah or nafl Prayers. Both the reports are available in the Sunnan of Tirmidhi. There is, in fact no contradiction between the reports. Actually, the Holy Prophet sometimes prayed the Sunnah prayers, and sometimes left them. So, all the four Muslim Schools (Hanafi, Shaf’i, Maliki and Hanbali) are unanimous on the point that performing the Sunnah prayers in journey is more desirable if one is in peaceful condition. However, if someone does not offer the Sunnah Prayer while he is in journey, he should not be regarded as sinful. (See Almughni, Ibn Qudamah (2:141) and Ibn ‘Abidin) Written by Mufti Muhammad Taqi Usmani in: Contemporary Fatawa,Fiqh
Virtues of Day of Arafat 9th of Dhul Hijjah:
عَنْ عَائِشَةُ أن رسول الله صلى الله عليه وسلم، قال: "ما من يوم أكثر من أن يعتق الله فيه عبدًا من النار من يوم عرفة".
'Aisha (May Allah be pleased with her) reported: Rasulullah (Sallallaho Alaihe Wassallam) said, "There is no day on which Allah sets free more slaves from Hell than He does on the Day of 'Arafah." [Muslim].
عَنِ ابْنِ الْمُسَيَّبِ، قَالَ قَالَتْ عَائِشَةُ إِنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ " مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ عَزَّ وَجَلَّ فِيهِ عَبْدًا مِنَ النَّارِ مِنْ يَوْمِ عَرَفَةَ وَإِنَّهُ لَيَدْنُو عَزَّ وَجَلَّ ثُمَّ يُبَاهِي بِهِمُ الْمَلاَئِكَةَ فَيَقُولُ مَا أَرَادَ هَؤُلاَءِ "
It was narrated from Ibn Musayyab that ‘Aishah said that Rasulullah (Sallallaho Alaihe Wassallam) said: “There is no day on which Allah ransoms more slaves from the Fire than the Day of ‘Arafah. He draws closer and closer, then He boasts about them before the angels and says: ‘What do these people want?’” Ibn Majah
Talbiyah and Takbeer whilst going to Arafat:
عَنِ ابْنِ عُمَرَ، قَالَ غَدَوْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم إِلَى عَرَفَاتٍ فَمِنَّا الْمُلَبِّي وَمِنَّا الْمُكَبِّرُ .
It was narrated that Ibn Umar said: "We left for Arafat with Rasulullah (Sallallaho Alaihe Wassallam) , and some of us were reciting the Talbiyah and some reciting the Takbir." Nasai
عَنْ أَنَسٍ، قَالَ غَدَوْنَا مَعَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ فِي هَذَا الْيَوْمِ مِنْ مِنًى إِلَى عَرَفَةَ فَمِنَّا مَنْ يُكَبِّرُ وَمِنَّا مَنْ يُهِلُّ فَلَمْ يَعِبْ هَذَا عَلَى هَذَا وَلاَ هَذَا عَلَى هَذَا - وَرُبَّمَا قَالَ هَؤُلاَءِ عَلَى هَؤُلاَءِ وَلاَ هَؤُلاَءِ عَلَى هَؤُلاَءِ .
It was narrated that Anas said: “We went in the morning on this day with Rasulullah (Sallallaho Alaihe Wassallam) from Mina to ‘Arafat. Some of us recited the Takbir (Allahu Akbar) and some of us recited the Tahlil (La ilaha illallah), and neither criticized the other.”
Wuqoof e Arafah:
The time of Wuqoof is from after Zawaal and will end at Subh Sadiq next day: وَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ الْحَجَّ "And whoever attends Arafah before the rising of Fajr, then he has performed the Hajj." Tirmidhi
After Sunrise the Hujjaj will proceed towards the plains of Arafat. Organisation is such nowadays that all the Hujjaj reach Arafat well before the time of Zawaal. After reaching Arafat, prepare yourself for this most important day and the most important 'Rukn' of Hajj. It has been deemed as preferable to bathe before commencing the Wuqoof as can be understood from the Hadith below:
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، كَانَ يَغْتَسِلُ لإِحْرَامِهِ قَبْلَ أَنْ يُحْرِمَ وَلِدُخُولِهِ مَكَّةَ وَلِوُقُوفِهِ عَشِيَّةَ عَرَفَةَ .
Yahya related to me from Malik from Nafi' that 'Abdullah ibn Umar used to do ghusl for ihram before he entered ihram, and for entering Makkah, and for standing on the afternoon of Arafah. Muwatta Malik
After Zawaal the Imam delivers the Khutbah in Masjid e Namirah after which the Zuhr and Asar is performed combined.
عَنِ ابْنِ عُمَرَ، قَالَ غَدَا رَسُولُ اللَّهِ صلى الله عليه وسلم مِنْ مِنًى حِينَ صَلَّى الصُّبْحَ صَبِيحَةَ يَوْمِ عَرَفَةَ حَتَّى أَتَى عَرَفَةَ فَنَزَلَ بِنَمِرَةَ وَهِيَ مَنْزِلُ الإِمَامِ االْلَّذِي يَنْزِلُ بِهِ بِعَرَفَةَ حَتَّى إِذَا كَانَ عِنْدَ صَلاَةِ الظُّهْرِ رَاحَ رَسُولُ اللَّهِ صلى الله عليه وسلم مُهَجِّرًا فَجَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ ثُمَّ خَطَبَ النَّاسَ ثُمَّ رَاحَ فَوَقَفَ عَلَى مَوْقِفِ مِنْ عَرَفَةَ
Ibn ‘Umar said Rasulullah (Sallallaho Alaihe Wassallam) proceeded from Mina when he offered the dawn prayer on Yaum Al ‘Arafah (9th of Dhu Al Hijjah) in the morning till he came to ‘Arafah and he descended at Namirah. This is the place where the Imam (prayer leader at Arafah) takes his place. When the time of the noon prayer came, Rasulullah (Sallallaho Alaihe Wassallam) proceeded and combined the Zuhr and Asar prayers. He then addressed the people (i.e., recited the sermon) and proceeded. He performed the wuqoof at Arafah. Abu Dawood
This is also mentioned in some detail in this part of the Hadith of Jabir bin 'Abdullah recorded by Imam Muslim:
ثُمَّ مَكَثَ قَلِيلاً حَتَّى طَلَعَتْ اَلشَّمْسُ، فَأَجَازَ حَتَّى أَتَى عَرَفَةَ, فَوَجَدَ اَلْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَمِرَةَ فَنَزَلَ بِهَا حَتَّى إِذَا زَاغَتْ اَلشَّمْسُ أَمَرَ بِالْقَصْوَاءِ, فَرُحِلَتْ لَهُ, فَأَتَى بَطْنَ اَلْوَادِي, فَخَطَبَ اَلنَّاسَ. ثُمَّ أَذَّنَ ثُمَّ أَقَامَ, فَصَلَّى اَلظُّهْرَ, ثُمَّ أَقَامَ فَصَلَّى اَلْعَصْرَ, وَلَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ رَكِبَ حَتَّى أَتَى اَلْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ اَلْقَصْوَاءِ إِلَى الصَّخَرَاتِ, وَجَعَلَ حَبْلَ اَلْمُشَاةِ بَيْنَ يَدَيْهِ وَاسْتَقْبَلَ اَلْقِبْلَةَ, فَلَمْ يَزَلْ وَاقِفاً حَتَّى غَرَبَتِ اَلشَّمْسُ, وَذَهَبَتْ اَلصُّفْرَةُ قَلِيلاً, حَتَّى غَابَ اَلْقُرْصُ, وَدَفَع...َ
'Rasulullah (Sallallaho Alaihe Wassallam) continued on until he came to Arafah and he found that the tent had been pitched for him at Namirah. There he got down until the sun had passed its meridian; he commanded that al-Qaswa’ be brought and saddled for him, then he came to the bottom of the valley, and addressed the people with the well-known sermon Khutbat al-Wada (the Farewell Sermon). Then the Adhan was pronounced and later on the Iqamah and the Prophet led the Dhuhr (noon) prayer. Then another Iqamah was pronounced and the Prophet led the Asr (afternoon) prayer and he observed no other prayer in between the two. The Messenger of Allah (Sallallaho Alaihe Wassallam) then mounted his camel and came to the place where he was to stay. He made his she-camel, al-Qaswa turn towards the rocky side, with the pedestrian path lying in front of him. He faced the Qiblah, and stood there until the sunset, and the yellow light diminished somewhat, and the disc of the sun totally disappeared. Muslim
The opinion as regards to combining of Zuhr and Asar
Majority of the Hujjaj perform the Wuqoof in their tents in the plains of Arafat, so they will not be able to listen to the sermon of Hajj given by the Imam nor will they be able to perform the Zuhr and Asar Salahs behind the Imam in the Masjid Namirah. They will be performing these Salahs in their tents.
According to the Hanafi Fiqh one of the essential conditions of 'Jam e Taqdeem' combining Zuhr and Asar together in Arafat is that one must perform them behind the appointed Imam of Hajj in the Masjid Namirah. For this reason the jurists (Hanafi) are of the opinion that if you are doing the Wuqoof in your tents then Zuhr will be performed in Zuhr time and Asar in Asar time as the Imam of Hajj or his deputy will not be present. Zubdat ul Manasik Lubab pg 197 Ma'arif us Sunan Vol 6 Pg 251 Umdat ul Manasik
Mughairah has narrated from Ibrahim that he said that when you perform Salah in your tents then perform each Salah at its specified time; and say Azaan and Takbeer for each Salah. Ibn Abi Shaibah 491 I'ilaa us Sunan pg 114 Rasulullah (Sallallaho Alaihe Wassallam) kaa tariqa e Hajj Pg 327
Whatever opinion one follows there is no need for any debate as this not a place for debates or arguments this is the place and time of turning to Allah Almighty through Dua, Istighfaar, Takbeer, Tahleel, Tasbeeh,Durood and Talbiyah.
Although the Scholars have written that if it is possible one should try to perform their Wuqoof near the Jabal al-Rahmah (the Mount of Mercy), it may be difficult for a number of reasons; e.g. there is the fear of separation from your group, and the fact that there would already be a large number of people there. One must remember that the whole of Arafat is a place of Wuqoof:
عَنْ عَلِيٍّ، قَالَ وَقَفَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ بِعَرَفَةَ فَقَالَ " هَذَا الْمَوْقِفُ وَعَرَفَةُ كُلُّهَا مَوْقِفٌ
It was narrated that ‘Ali said: “Rasulullah (Sallallaho Alaihe Wassallam) stopped at ‘Arafat and said: ‘This is the place of standing, and all of ‘Arafat is a place of standing. Bukhari
The Ulama have advised to try perform the Wuqoof standing facing the Qibla with the hands raised in dua; recite Istighfaar, Takbeer, Tahleel, Tasbeeh,Durood and Talbiyah and engage in dua as it states in the Hadith that the best of supplication is the supplication of the Day of Arafah:
عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ " خَيْرُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ وَخَيْرُ مَا قُلْتُ أَنَا وَالنَّبِيُّونَ مِنْ قَبْلِي لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ "
Amr bin Shu’aib narrated from his father who narrated from his grandfather, that Rasulullah (Sallallaho Alaihe Wassallam) said: The best of supplication is the supplication of the Day of Arafah. and the best of what I and the Prophets before me have said is:
لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ"
Tirmizi
Fasting in Arafat:
Fasting on the of Arafat for the Hujjaj is not encouraged as it may result in weakness which in turn will result in negligence in worship on this very important day. Clear instructions can be found in the narrations below:
عَنْ عِكْرِمَةَ، قَالَ دَخَلْتُ عَلَى أَبِي هُرَيْرَةَ فِي بَيْتِهِ فَسَأَلْتُهُ عَنْ صَوْمِ، يَوْمِ عَرَفَةَ بِعَرَفَاتٍ فَقَالَ أَبُو هُرَيْرَةَ نَهَى رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ صَوْمِ يَوْمِ عَرَفَةَ بِعَرَفَاتٍ
It was narrated that ‘Ikrimah said: “I entered upon Abu Hurrairah in his house and asked him about fasting the Day of ‘Arafah at ‘Arafat. Abu Hurairah said: Rasulullah (Sallallaho Alaihe Wassallam) forbade fasting the Day of ‘Arafah at ‘Arafat.’” Ibn Majah
عَنْ مَيْمُونَةَ ـ رضى الله عنها ـ أَنَّ النَّاسَ، شَكُّوا فِي صِيَامِ النَّبِيِّ صلى الله عليه وسلم يَوْمَ عَرَفَةَ، فَأَرْسَلَتْ إِلَيْهِ بِحِلاَبٍ وَهْوَ وَاقِفٌ فِي الْمَوْقِفِ، فَشَرِبَ مِنْهُ، وَالنَّاسُ يَنْظُرُونَ.
Narrated Maimuna: The people doubted whether Rasulullah (Sallallaho Alaihe Wassallam) was fasting on the day of `Arafat or not, so I sent milk while he was standing at `Arafat, he drank it and the people were looking at him. Bukhari
Leave for Muzdalifah after Sunset:
فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـتٍ فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ
Then when you leave `Arafat, remember Allah at the Mash`ar-il-Haram. 2:92
After sunset the Hujjaj will leave for Muzdalifah this part of the Hadith of Jabir bin 'Abdullah recorded by Imam Muslim
وَقَدْ شَنَقَ لِلْقَصْوَاءِ اَلزِّمَامَ حَتَّى إِنَّ رَأْسَهَا لَيُصِيبُ مَوْرِكَ رَحْلِهِ, وَيَقُولُ بِيَدِهِ اَلْيُمْنَى: " أَيُّهَا اَلنَّاسُ, اَلسَّكِينَةَ, اَلسَّكِينَةَ ", كُلَّمَا أَتَى حَبْلاً أَرْخَى لَهَا قَلِيلاً حَتَّى تَصْعَدَ حَتَّى أَتَى اَلْمُزْدَلِفَةَ
He pulled the nose string of al-Qaswa’ so forcefully that its head touched the saddle (in order to keep her under perfect control), and pointing with his right hand, advised the people to be moderate (in speed) saying: “O people! Calmness! Calmness!" Whenever he passed over an elevated tract of land, he slightly loosened the nose-string of his camel until she climbed up. This is how he reached al-Muzdalifah'. Muslim
Combine Maghrib and Isha Salah in Isha time:
Upon reaching Muzdalifah, Maghrib and Isha Salah will be combined in Isha time. This is clear from the Hadith narrated by Abdur-Rahman bin Yazid recorded by Imam Bukhari RA:
" ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " إِنَّ هَاتَيْنِ الصَّلاَتَيْنِ حُوِّلَتَا عَنْ وَقْتِهِمَا فِي هَذَا الْمَكَانِ الْمَغْرِبَ وَالْعِشَاءَ، فَلاَ يَقْدَمُ النَّاسُ جَمْعًا حَتَّى يُعْتِمُوا..
`Abdullah then said, " Rasulullah (Sallallaho Alaihe Wassallam) said, 'These two prayers have been shifted from their stated times at this place only (Muzdalifah); first: The Maghrib and the `Isha'. So the people should not arrive at Muzdalifah till the time of the `Isha' prayer has become due..." Bukhari
حَدَّثَنِي أَبُو أَيُّوبَ الأَنْصَارِيُّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم جَمَعَ فِي حَجَّةِ الْوَدَاعِ الْمَغْرِبَ وَالْعِشَاءَ بِالْمُزْدَلِفَةِ.
Narrated Abu Aiyub Al-Ansari: Rasulullah (Sallallaho Alaihe Wassallam) offered the Maghrib and `Isha' prayers together at Muzdalifah. Bukhari
The prayers will be offered with one Azaan and one Iqamah:
The prayers will be offered with one Azaan and one Iqamah:
عَنْ عَبْدِ اللَّهِ بْنِ مَالِكٍ، أَنَّ ابْنَ عُمَرَ، صَلَّى بِجَمْعٍ فَجَمَعَ بَيْنَ الصَّلاَتَيْنِ بِإِقَامَةٍ وَقَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَعَلَ مِثْلَ هَذَا فِي هَذَا الْمَكَانِ .
Abdullah bin Malik narrated: Ibn Umar prayed at Jam (Muzdalifah), so he combined two prayers with the Iqamah, and he said: 'I saw the Messenger of Allah (Sallallaho Alaihe Wassallam) doing the same as this at the place. Tirmizi
Women, children and those who are weak or sick, have been granted permission to leave from Muzdalifah early as can be understood from the Ahadith below:
قَالَ سَالِمٌ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ ـ رضى الله عنهما ـ يُقَدِّمُ ضَعَفَةَ أَهْلِهِ، فَيَقِفُونَ عِنْدَ الْمَشْعَرِ الْحَرَامِ بِالْمُزْدَلِفَةِ بِلَيْلٍ، فَيَذْكُرُونَ اللَّهَ مَا بَدَا لَهُمْ، ثُمَّ يَرْجِعُونَ قَبْلَ أَنْ يَقِفَ الإِمَامُ، وَقَبْلَ أَنْ يَدْفَعَ، فَمِنْهُمْ مَنْ يَقْدَمُ مِنًى لِصَلاَةِ الْفَجْرِ، وَمِنْهُمْ مَنْ يَقْدَمُ بَعْدَ ذَلِكَ، فَإِذَا قَدِمُوا رَمَوُا الْجَمْرَةَ، وَكَانَ ابْنُ عُمَرَ ـ رضى الله عنهما ـ يَقُولُ أَرْخَصَ فِي أُولَئِكَ رَسُولُ اللَّهِ صلى الله عليه وسلم.
Narrated Salim: `Abdullah bin `Umar used to send the weak among his family early to Mina. So they used to depart from Al-Mash'ar Al-Haram (Muzdalifah) at night and invoke Allah as much as they could, and then they would return (to Mina) before the Imam had started from Muzdalifah to Mina. So some of them would reach Mina at the time of the Fajr prayer and some of them would come later. When they reached Mina they would throw pebbles on the Jamra (Jamrat-Al- `Aqaba) Ibn `Umar used to say, Rasulullah (Sallallaho Alaihe Wassallam) gave the permission to them (weak people) to do so." Bukhari
عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ أَنَّ الْعَبَّاسَ ـ رضى الله عنه ـ اسْتَأْذَنَ النَّبِيَّ صلى الله عليه وسلم لِيَبِيتَ بِمَكَّةَ لَيَالِيَ مِنًى، مِنْ أَجْلِ سِقَايَتِهِ، فَأَذِنَ لَهُ
Narrated Ibn `Umar: Abbas asked the permission from Rasulullah (Sallallaho Alaihe Wassallam) to stay at Makkah during the nights of Mina in order to provide water to the people, Rasulullah (Sallallaho Alaihe Wassallam) allowed him. Bukhari
Pick up 49 or 70 pebbles from Muzdalifah depending on how many days you are remaining at Mina. Although to pick up only 7 is preferable one will discover that finding pebbles at any other place will be difficult, so you may get the full amount you will need for the thre or four days of pelting from Muzdalifah. Then you may rest till Subh Sadiq, from the Hadith of Jabir bin 'Abdullah recorded by Imam Muslim we can observe that Rasulullah (Sallallaho Alaihe Wassallam) took a rest:
ثُمَّ اِضْطَجَعَ حَتَّى طَلَعَ اَلْفَجْر.. The Messenger of Allah (Sallallaho Alaihe Wassallam) then laid down until dawn...Muslim.ُ
ثُمَّ اِضْطَجَعَ حَتَّى طَلَعَ اَلْفَجْر.. The Messenger of Allah (Sallallaho Alaihe Wassallam) then laid down until dawn...Muslim.ُ
10th Dhul Hijjah
Wuqoof of Muzdalifah is Wajib, the time for Wuqoof is after Subh Sadiq on the 10th of Dhul Hijjah. If even for a little while a person was to remain in Muzdalifah or pass by Muzdalifah after Subh Sadiq the wujoob would be fulfilled. To remain at Muzdalifah until sunrise is Sunnah.
Remember that this 'wuqoof' of Muzdalifah is also an important part of Hajj, people generally tend to perform Salah, pick up the pebbles and then think they have fulfilled their duty. This is also a place of acceptance of dua, so continue with Istighfaar, Takbeer, Tahleel, Tasbeeh,Durood and Talbiyah and engage in dua during your stay here.
In the morning perform Salat ul Fajr remeber to read the Sunnats of Fajr aswell, then continue with Istighfaar, Takbeer, Tahleel, Tasbeeh, Durood and Talbiyah and engage in dua. This is proven from the Hadith of Jabir bin 'Abdullah recorded by Imam Muslim:
فَصَلَّى اَلْفَجْرَ, حِينَ تَبَيَّنَ لَهُ اَلصُّبْحُ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ حَتَّى أَتَى اَلْمَشْعَرَ اَلْحَرَامَ, فَاسْتَقْبَلَ اَلْقِبْلَةَ, فَدَعَاهُ, وَكَبَّرَهُ, وَهَلَّلَهُ فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا.
"The Messenger of Allah (Sallallaho Alaihe Wassallam) then lay down until dawn and then offered the Fajr (dawn) prayer with an Adhan and an Iqamah when the morning light was clear and then offered the Fajr (dawn) prayer with an Adhan and an Iqamah when the morning light was clear. He again mounted al-Qaswa’, and when he came to Al-Mash‘ar Al-Haram (The Sanctuary Landmark, which is a small mountain at al-Muzdalifah) he faced the Qiblah, and supplicated to Allah, Glorified Him, and pronounced His Uniqueness and Oneness, and kept standing until the daylight was very clear".
Now depart for Mina reciting Talbiyah. After reaching Mina pelt the Jamarah Al Aqabah (Big Jamarah) with seven stones, reciting 'Allah u Akbar' with every throw. This is described in the Hadith of Jabir bin' Abdullah recorded by Imam Muslim:
ثُمَّ سَلَكَ اَلطَّرِيقَ اَلْوُسْطَى اَلَّتِي تَخْرُجُ عَلَى اَلْجَمْرَةِ اَلْكُبْرَى, حَتَّى أَتَى اَلْجَمْرَةَ اَلَّتِي عِنْدَ اَلشَّجَرَةِ, فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ, يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ مِنْهَا, مِثْلَ حَصَى اَلْخَذْفِ
He followed the middle road, which comes out at the greatest Jamarah (one of the three stoning sites called Jamrat-ul ‘Aqabah), he came to Jamarah which is near the tree. At this he threw seven small pebbles, saying, Allahu Akbar` while throwing each of them in a manner in which small pebbles are thrown...Muslim
Talbiyah will end the first stone
قَالَ ـ فَكِلاَهُمَا قَالاَ لَمْ يَزَلِ النَّبِيُّ صلى الله عليه وسلم يُلَبِّي حَتَّى رَمَى جَمْرَةَ الْعَقَبَةِ.
Narrated 'Ubaidullah bin `Abdullah..."Both of them (Usama and Al-Fadl) said, Rasulullah (Sallallaho Alaihe Wassallam) was constantly reciting Talbiya till he did Rami of the Jamarat-Al-`Aqaba." Bukhari
Today only this Jamarah will be pelted. After the pelting one will now proceed to sacrifice animal. This sacrifice is for the Qaarin and Mutamatti; after the sacrifice the hair of the head will be shaved or trimmed. According to the Hanafi Fiqh order between the three i.e. pelting, sacrifice and shaving or trimming is Wajib. We can understand this order from the Sahih Hadith recorded by Imam Tirmizi RA below:
عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ لَمَّا رَمَى النَّبِيُّ صلى الله عليه وسلم الْجَمْرَةَ نَحَرَ نُسُكَهُ ثُمَّ نَاوَلَ الْحَالِقَ شِقَّهُ الأَيْمَنَ فَحَلَقَهُ فَأَعْطَاهُ أَبَا طَلْحَةَ ثُمَّ نَاوَلَهُ شِقَّهُ الأَيْسَرَ فَحَلَقَهُ فَقَالَ " اقْسِمْهُ بَيْنَ النَّاسِ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Anas bin Malik narrated: When the Messenger of Allah (Sallallaho Alaihe Wassallam) stoned the Jamarah, he slaughtered his sacrifice, then he presented the barber the right side (of his head) and he shaved it, then he gave (the hair) to Abu Talhah. Then he presented the left side to him and he shaved it. Then he said: 'Divide it (the hair) among the people. Tirmizi
Women pilgrims will not shave their heads to come out of Ihram rather they will cut a bit of their hair:
وَعَنِ اِبْنِ عَبَّاسٍ رَضِيَ اَللَّهُ عَنْهُمَا, عَنِ اَلنَّبِيِّ - صلى الله عليه وسلم -قَالَ: { لَيْسَ عَلَى اَلنِّسَاءِ حَلْقٌ, وَإِنَّمَا يُقَصِّرْنَ } رَوَاهُ أَبُو دَاوُدَ بِإِسْنَادٍ حَسَنٍ .
Ibn Abbas (RA) narrated that Rasulullah (Sallallaho Alaihe Wassallam) said: "Women (pilgrims) do not have to shave (their heads); they may only shorten their hair." Abu Dawood
After shaving or trimming of the hair (Halaq/Qasr), one partly comes out from the state of Ihram; everything except intimacy between spouses is now allowed.
وَعَنْ عَائِشَةَ رَضِيَ اَللَّهُ عَنْهَا قَالَتْ: قَالَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -{ إِذَا رَمَيْتُمْ وَحَلَقْتُمْ فَقَدَ حَلَّ لَكُمْ اَلطِّيبُ وَكُلُّ شَيْءٍ إِلَّا اَلنِّسَاءَ
A’ishah (RAA) narrated, Rasulullah (Sallallaho Alaihe Wassallam) said: "When one of you threw the pebbles and shaved his hair, everything including perfume becomes lawful for him except women (i.e. sexual intercourse).” Ahmad and Abu Dawood
Now you may proceed to Makkah to perform Tawaf Al Ifadah (Ziyarah).
Now you may proceed to Makkah to perform Tawaf Al Ifadah (Ziyarah).
ثُمَّ رَكِبَ رَسُولُ اَللَّهِ - صلى الله عليه وسلم -فَأَفَاضَ إِلَى اَلْبَيْتِ, فَصَلَّى بِمَكَّةَ اَلظُّهْرَ } رَوَاهُ مُسْلِمٌ مُطَوَّلاً
The Messenger of Allah (Sallallaho Alaihe Wassallam) again rode and came to the House (of Allah), where he performed Tawaf al-Ifada and offered the Dhuhr prayer at Makkah….’ Muslim transmitted this Hadith through a very long narration describing the full details of the Hajj of the Prophet
If the Sa'ee was performed before hand then there will be no Ramal in this Tawaf, if it was not performed then Ramal would be done in the first three rounds. Idhtiba would only apply if the Sa'ee was being done in Ihram clothing.
The time for this Tawaf will be from the 10th of Dhul Hijjah to the sunset of 12th of Dhul Hijjah. After this Tawaf the Haji will now return to Mina.
11th and 12th of Dhul Hijjah
One will pelt all three Jamarat on these days after zawaal. From Zawaal to Sunset is the 'Masnoon' time, from sunset to Subh Sadiq is the 'Makrooh' time. Although if due to a valid excuse one delayed till then it won't be classed as 'Makrooh'. Either way this delay will not result in any penalty. Umdat ul Manasik
عَنْ وَبَرَةَ قَالَ سَأَلْتُ ابْنَ عُمَرَ رضى الله عنهما ـ مَتَى أَرْمِي الْجِمَارَ قَالَ إِذَا رَمَى إِمَامُكَ فَارْمِهْ. فَأَعَدْتُ عَلَيْهِ الْمَسْأَلَةَ، قَالَ كُنَّا نَتَحَيَّنُ، فَإِذَا زَالَتِ الشَّمْسُ رَمَيْنَا
Narrated Wabra: I asked Ibn `Umar, "When should I do the Rami of the Jimar?" He replied, "When your leader does that." I asked him again the same question. He replied, "We used to wait till the sun declined and then we would do the Rami (i.e. on the 11th and 12th of Dhul-Hijja)." Bukhari
The time for Rami on the 11th and 12th of Dhul Hijjah is from after Zawaal to Subh Sadiq. Although it is Sunnah to do it before sunset. One will pelt the small Jamarah first with seven pebbles reciting 'Allah u Akbar' for each one, then turn towards the Qiblah in dua. Then proceed to the middle Jamarah (Jamrat-ul-Wusta) and pelt with seven pebbles reciting 'Allah u Akbar' for each one, then turn towards the Qiblah in dua. Finally one would pelt the Jamrat-ul-Aqaba with seven pebbles reciting 'Allah u Akbar' for each one, but on this occasion without any dua he will return to Mina on the 11th and proceed to Makkah on the 12th if he does not wish to remain in Mina for the 13th. This can be understood from the narration below:
عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ ـ رضى الله عنهما ـ كَانَ يَرْمِي الْجَمْرَةَ الدُّنْيَا بِسَبْعِ حَصَيَاتٍ، ثُمَّ يُكَبِّرُ عَلَى إِثْرِ كُلِّ حَصَاةٍ، ثُمَّ يَتَقَدَّمُ فَيُسْهِلُ، فَيَقُومُ مُسْتَقْبِلَ الْقِبْلَةِ قِيَامًا طَوِيلاً، فَيَدْعُو وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الْجَمْرَةَ الْوُسْطَى كَذَلِكَ، فَيَأْخُذُ ذَاتَ الشِّمَالِ فَيُسْهِلُ، وَيَقُومُ مُسْتَقْبِلَ الْقِبْلَةِ قِيَامًا طَوِيلاً، فَيَدْعُو وَيَرْفَعُ يَدَيْهِ، ثُمَّ يَرْمِي الْجَمْرَةَ ذَاتَ الْعَقَبَةِ مِنْ بَطْنِ الْوَادِي، وَلاَ يَقِفُ عِنْدَهَا، وَيَقُولُ هَكَذَا رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَفْعَلُ
Narrated Salim bin `Abdullah:`Abdullah bin `Umar used to do Rami of the Jamrat-ud-Dunya with seven small pebbles and used to recite Takbir on throwing each stone. He, then, would proceed further till he reached the level ground, where he would stay for a long time, facing the Qibla to invoke (Allah) while raising his hands. Then he would do Rami of the Jamrat-ul-Wusta similarly and would go to the left towards the level ground, where he would stand for a long time facing the Qibla to invoke (Allah) while raising his hands. Then he would do Rami of the Jamrat-ul-Aqaba from the middle of the valley, but he would not stay by it. Ibn `Umar used to say, "I saw Rasulullah (Sallallaho Alaihe Wassallam) doing like that." Bukhari
He must leave Mina by sunset on the 12th of Dhul Hijjah. If he is still in Mina at this time then he should remain for the pelting of the Jamarat on the 13th of Dhul Hijjah. To leave Mina without pelting would be deemed as Makrooh.
13th Dhul Hijjah
If one remained in Mina on the 13th of Dhul Hijjah then the pelting could be done from Subh Sadiq to Maghrib. Although before Zawaal has been deemed as 'Makrooh'. The 'Masnoon' time is after Zawaal to Sunset. Umdat ul Manasik.
Farewell Tawaf
Finally before leaving Makkah one must perform the farewell Tawaf (Tawaf Al Wida), this Wajib. Ladies who are in their menses are excused from performing it:
وَعَنْ اِبْنِ عَبَّاسٍ رَضِيَ اَللَّهُ عَنْهُمَا قَالَ: { أُمِرَ اَلنَّاسُ أَنْ يَكُونَ آخِرَ عَهْدِهِمْ بِالْبَيْتِ, إِلَّا أَنَّهُ خَفَّفَ عَنِ الْحَائِضِ } مُتَّفَقٌ عَلَيْهِ
Ibn 'Abbas (RAA) narrated, ‘People were commanded to make the Tawaf round the Ka’bah their last rite;(Farewell Tawaf but the menstruating women were excused from it.’ Bukhari Muslim
Hajj Questions
Question #: 6311
Date Posted: 25-03-2004
<QUESTION>
Can you answer the questions below with regards to Hajj?
<ANSWER>
In the name of Allah, Most Compassionate, Most Merciful,
1) Can one take one’s ihram sheets off to go to sleep (when in the state of ihram)?
Yes, it will be permissible for one to remove the Ihram sheets in order to go to sleep or take a shower, etc. What is impermissible is that one wears some type of clothing that is sewn, stanched, etc. (Radd al-Muhtar, 2/481)
2) Are there any restrictions at all for the clothing of women in the state of ihram?
The Ihram of a woman is similar to a man except that she must not let any cloth or materials touch her face, and she will recite the Talbiya quietly in a way that only she herself can hear it. She must also keep her head covered, for that is a general requirement. (Hidaya)
3) What are the actual integrals, fardh and wajib of: Ihraam, Tawaaf, and sa’i.
The conditions (shurut) for the validity of Ihram are:
a) Being a Muslim,
b) Intention of Ihram along with the recitation of Talbiya (or any other Dhikr on its place), at least once,
The Wijibs of Ihram are:
a) Making the intention of Ihram from the legal boundary (miqat),
b) Refraining from those acts that are prohibited whilst in Ihram,
The conditions for the validity of Tawaf are:
a) Being a Muslim,
b) Intention,
c) Performing the Tawaf in the Masjid al-Haram,
d) Performing the Tawaf around the Ka’ba,
e) Carrying out the most part of the seven rounds,
And additionally in Hajj:
f) The specific time,
g) Preceding the Tawaf with the Wuquf of Arafa,
h) Preceding the Tawaf with the Ihram,
And the Wajibs in Tawaf are:
a) Ritual purity from major and minor impurities (hadath al-Akbar & hadath al-Asgar),
b) Covering the nakedness of the body (awra),
c) Performing Tawaf on foot for those who are capable,
d) To perform Tawaf with the Ka’ba on one’s left side,
e) Not to include the Hatim whilst performing Tawaf,
f) To start the Tawaf from Hajr al-Aswad, (though some stated that it is a Sunnah),
g) Offering the two Rak’ats of Tawaf after completion,
The integrals of Sa’i are:
a) To perform it between Safa and Marwa,
b) To perform Sa’i after the completion of Tawaf or most part of it,
c) To precede the Sa’i with the Ihram of Hajj or Umra,
d) To begin the Sa’i from Safa and to end at Marwa,
e) In Hajj, to perform the Sa’i in its time (Hajj days),
f) To perform most part of the Sa’i,
(See: Manasic of Mulla Ali al-Qari, and Mu’allim al-Hujjaj)
(See: Manasic of Mulla Ali al-Qari, and Mu’allim al-Hujjaj)
4) If one cannot sacrifice an animal with ones own hands what are the conditions of having an agent do that for one?
It is more virtuous to slaughter the animal yourself and eat from it. If you are unable to do so, then it is recommended to witness the slaughtering, and if that is also not possible, one may appoint another person to slaughter the animal on ones behalf, whilst making the intention for the sacrifice, in that is it for Hajj al-Qiran or Hajj al-Tamattu’. (Manasic)
5) Is the ruling for intention for ihram, tawaaf, etc. the same for other hanafi worship like salah i.e. no need to pronounce it as long as there is mental intent?
Yes, to make the intention verbally is not necessary. However, one must recite the Talbiya (or another Dhikr on its place) aloud whilst making the intention of Ihram.
6) Whilst in ihram it is permissible to kill harmful animals - what is the definition of harmful? Does it include mosquitoes? Why not head lice?
There is nothing wrong in killing mosquitoes (Mukhtasar al-Quduri), but to kill head lice is impermissible, and if one did, one must give Sadaqah.
7) If, in a Tamattu Hajj, one wants to do some nafl Umrahs in between the days of Hajj and one’s initial Umrah, is it necessary to go outside the boundaries of the Haram and then re-enter?
Yes, the intention of Ihram will be made by going to Masjid A’isha. One may only perform optional Tawafs.
8) If one cannot touch the Rukne Yamaani during ones shawt then should one raise ones hands similar to when one cannot physically do istilaam?
It is recommended (mustahab) to touch and wipe the Rukn al-Yamani with both hands or with just the right hand, without kissing it. If one is not able to touch it, then (according to the preferred narration in the Hanafi Madhhab) one does not raise his hands to gesture towards it. (Manasic of Mulla al-Qari)
9) When drinking zam-zam do we say "bismillah alhamdulillah" or "baitullah alhamdulillah" (the latter is what is stated in the hajj zip file at yahoo hanafi groups)
One can recite any Du’a whilst drinking the water of Zamzam. The Dua in which one asks for beneficial knowledge……. has been recommended.
10) What is the status of saying "bismillah Allah hu akbar wa lillahilhamd" in tawaaf?
All the Duas of Tawaf are Mustahab (Mu’allim al-Hujjaj)
11) In Tamattu Hajj is it preferrable(Sunnah) to do halq for both Umrah and Hajj or to do qasr for Umrah and then halq on the 10th day ZH?
In Umra or Hajj, it is better to shave off the head (halq), although trimming the hair is also permissible. (Manasic)
12) Do the same rulings of impurity of clothing apply to ones ihram sheets? I.e. if one has blood or najasa on them one cannot do tawaaf with them?
To keep the body and clothing free of any physical impurities (najasat al-Haqiqiyya) is a Sunnah of Tawaf, thus Tawaf will be valid with it. (Manasic).
And Allah knows best
[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK
Darul Iftaa
Leicester , UK
Assalamualaikum, is staying in Mina on 13TH DHUL HIJJAH a sunnah?
ReplyDeleteIf we can not return mina on night after doing tawaf ziyarah.. we will have to pay dam or any other penalty.. we stay on 11th night in mina next day. kindly guide
ReplyDelete