Zaad al-Haaj

Transcription

Zaad al-Haaj

Zaad al-Haaj ~ The Pilgrim’s Provision
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www.islamnewlife.com
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Introduction
All praise is due to Allah Whom we praise, and
Whose aid we implore. We seek His forgiveness
and guidance, and we take refuge with Him
against our own evil and sinful acts. He whom
Allah guides aright, none can lead astray; and
whom He leads astray, none can guide aright.
This book contains a series of important topics,
which concerns the pilgrim during Hajj and
afterwards. It contains proper etiquette of
cleanliness, how to make wudhu, how to perform
Hajj, and a detailed explanation of the six pillars of
Iman and other important topics.
The Hajj guide has been taken from the work of
Sheik Mahmoud Murad, and all other topics in
this book have been prepared by Abdurrahmaan
Murad.
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Important Medical Notes
Before Hajj:
Vaccines
%. Have a full medical check-up before going for
Hajj, even if you feel that you are healthy. Seek the
advice of your doctor if you are suffering from any
ailments and whether this would hinder you
during Hajj.
'. Make sure that you take all necessary
vaccinations before Hajj.
a. Meningitis Vaccine (called 'Hum'ma ashsho'kee'yah').
+This shot should be taken at least %, days
before actually traveling, for it does not
take effect except after this time.
+The vaccine is good for three years.
+Make sure that the vaccine is of the
(ACYW) type.
+The vaccine is not to be given to children
under the age of six months; but can be
given to pregnant women.
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b. Vaccine to prevent flu may be taken, although it
is optional.
+Seek medical advice before taking this
vaccine.
Keep a card that states your medical condition
If you are suffering from a sickness, it is best that
you have your condition noted down on a card, or
a medical bracelet. Medicines that you are taking
should also be included in this card or bracelet, so
that they can be easily obtained in time of need.
Helpful Medicines to keep on hand
%. /ever reducing medicines, such as 0anadol,
/evadol or Tylenol.
'. Cough syrup and expectorant.
1. Vaseline and other special creams to ease the
pain when your skin breaks.
2. Cream to ease muscular pain.
3. Antibiotic cream to cleanse any light wounds.
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Other Items
%. Make sure that you bring a toothbrush, towel,
soaps, and other necessary items; so that you don't
have to borrow these from your fellow pilgrim.
'. Make sure that you have an umbrella with you,
since exposure to sun for long durations of time
can cause sunstroke.
1. 5ring appropriate clothing. You should keep in
mind that the temperature rises to 3% degrees, so
bring comfortable clothing. Thobes are relatively
more comfortable then pants and shirts in
Makkah.
During Hajj:
%. 5e careful of the type of foods that you consume
during Hajj, since you may easily get diarrhea or
food poisoning by consuming bad food.
+Make sure that you wash your hands with
soap before eating, and after that.
+Make sure that all utensils that you use for
food and beverages are clean.
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+Make sure that all fruits and vegetables
have been washed before you consume
them.
+Do not leave unconsumed food open, for it
may be contaminated by dust or flies.
+Never drink tap water; make sure that the
water you drink is bottled.
+Do not buy foods sold on the streets.
'. Drink lots of water.
1. Do not tire yourself and remember that this act
of worship is to be done in accordance to the
Sunnah.
2. Do not smoke, besides it being dangerous to
your health, it is prohibited in Islam. When you
smoke, you not only harm yourself, but others as
well!
3. If you want to use face masks during Hajj, make
sure that you change them continuously, since
using the same one is dangerous.
9. When you shave your hair, be careful to note
that the person is using a new blade! Viruses are
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easily contracted in this method, the most
dangerous of which is AIDS.
:. The pilgrim should not walk barefooted, and
should use a pair of flip-flops when entering
washrooms.
;. Avoid crowds as much as you can; as people
have been trampled to death and viruses are easily
spread during this time.
Sicknesses
What should you do if you contract the flu during
Hajj?
%. =est, and do not tire yourself by performing the
rituals in the heat of the sun.
'. Drink lots of water and >uids.
1. Take fever reducing pills.
2. Drink cough syrup and expectorants.
3. Take an antibiotic, as recommended by a
medical doctor.
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Sunstroke
This is one of the most common ailments during
Hajj. The brain's heat may increase up to 2,
degrees which is very dangerous, it may lead to
death.
Symptoms of sunstroke:
%. Sudden exhaustion
'. Headache and dizziness
1. The skin turns reddish.
2. Stomach pains
3. Гosing consciousness.
9. Vomiting and diarrhea
What you should do:
%. If a person has the above symptoms, he should
be immediately cooled, his clothing should be
removed, and his body should be sprinkled with
cold water, and he should be covered with damp
clothes.
'. He should be rushed to the nearest medical
facility.
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Times and places one is likely to get sunstroke:
%. Tawaf during the hot hours at Dhuhr.
'. In Sa'ee during crowded times and when it is
hot.
1. In Arafah during the hot hours at Dhuhr.
2. Mina, near the Aamarat (during crowded times).
Preventive measures:
%. Do not expose yourself to the sun for prolonged
periods of time.
'. When you leave your tent, use an umbrella.
1. Drink lots of fluids.
2. Do not exhaust yourself, and try not to perform
any rituals during Dhuhr time.
3. Wear light coBon clothes.
Meningitis; it is the acute or subacute
inflammation of the meninges of the brain or
spinal cord.
Symptoms and signs of Meningitis:
%. =ise in body temperature.
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'. =espiratory illness or sore throat precedes the
clinical development of acute meningitis
characterized by fever, headache, stiff neck and
vomiting.
1. Changes in mental state progress from malaise
and irritability to drowsiness and coma. The
patient may appear desperately ill within '2
hours.
2 The patient cannot stand any sort of light.
What you should do:
The pilgrim should go to the nearest health center
once he has the above symptoms.
After Hajj
Many who return home after completing Hajj
complain that they feel lethargic, or have
headaches, muscle pains, discoloration of skin,
cough and cannot sleep well. These symptoms are
caused by the extended exposure to intense
sunlight, and lots of motion, without previously
preparing for it. One should get lots of rest, and in
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a short period of time these symptoms will
disappear.
Brief Explanation of the Pillars of Iman
The First Pillar: Belief in Allah
The 5elief in Allah includes four aspects:
a. To believe that Allah exists.
b. To believe in the Ruboobiyah of Allah.
c. To believe in the Uloohiyah of Allah.
d. To believe in the Asma was-Sifaat of Allah.
Whoever rejects one of the four aspects is not a
believer.
The First Aspect: The Proofs of Allah’s existence:
Proofs from the intellect: A group of people from
India went to Imam Abu Hanifah, may Allah have
mercy on him, who at his time was the shrewdest
scholar, and debated with him the existence of
Allah. He answered them, saying: ‘What do you
think of a ship full of products and goods, which
reached its destination, then docked at the port.
The ship was then unloaded without a captain or
crew, then it reloaded itself and went to the
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second destination…?' They said to Imam Abu
Hanifah, how is it possible that this would
occur…it is impossible! Imam Abu Hanifah then
said to them: ‘How then can you possibly believe
that the skies, the heavens, the earth, the sun and
the moon, the stars, the animals and man came
into existence without a Creator? They were
baffled at this argument and could not answer!
Proofs from the surroundings: The son of Adam
raises his hands and asks Allah…and Allah
answers him, this in itself is a very clear proof. We
have heard and probably seen those whom Allah
answers immediately. There are many examples in
the Sunnah which point to this fact.
Proofs from the Fitrah: All creatures are all born
on the Fitrah and believe in Allah. 0rophet
Sulaiman, may Allah exalt his mention, and his
people had prepared themselves to supplicate
Allah for rain and on the way, he heard an ant
which was lying on its back beseeching Allah: ‘O
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Allah, I am a creature from among Your creatures.
Do not prevent us the rain.’ Upon hearing this
0rophet Sulaiman, may Allah exalt his mention,
said to his people: ‘Go back, you have been
sufficed by the Du'aa of others…’
Proofs from the Shari’ah: Allah sent the
Messengers with His commands, which contain
every good thing for man and prevents every evil.
Allah is the All-Wise, and All-Knowing. The
Qur’an, the word of Allah, is also a clear proof of
the existence of Allah. No man or Ainn has been
able to bring a Qur’an, or one chapter, or even one
verse equal to it! Allah challenged the Arabs at the
time of the 0rophet, may Allah exalt his mention,
who were the most eloquent of people; yet they
were unable to bring even an ayat equal to it.
Allah says:
‘Say, if the man and Jinn were to gather
together to bring a Qur’an similar to this one,
they would never bring equal to it…’
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The Second Aspect: Tawheed ar-Ruboobiyah:
To believe that Allah alone is the Rubb% Who
creates and handles the affairs of His creatures,
and that He revives the dead, causes death,
extends all benefits and wards off evils. No one
denies this type of Tawheed. The Mushriks (pagans)
recognized this type of Tawheed. Allah says
regarding this:
'If you ask them, 'Who created the Heavens and
the earth…' they would say: 'Allah''.
The Third Aspect: Tawheed al-Uloohiyah:
To believe that Allah alone deserves to be
worshipped; that is, all acts of worship must be
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I used the word Rubb instead of the word Lord because this
term is limited to the following: master, chief, proprietor or
ruler and can never convey the conclusive signification of
the term Rubb. Among other things the word Rubb means the
One Who gives life and causes death, the Creator, the
/ashioner, the 0rovider, the One upon whom all Creatures
depend for their means of subsistence.
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dedicated to Him alone as signified by the
Testimony of /aith.
The above two types of Tawheed are not denied by
anyone from Ahlul-Qiblah (those who pray
towards our Qiblah).
The Fourth Aspect: Tawheed al-Asmaa wasSifaat:
To believe and ascertain what Allah has described
Himself with, and what His Messenger, may Allah
exalt his mention, has attributed to Him without
drawing similarity or parallel between the
attributes of Allah and those of His creatures and
without suspending, distorting, or denying the
meaning of His names and attributes.
The Second Pillar: Belief in the Angels
The Angels are of the unseen world. Allah created
them from light. They are totally submissive to
Him. They do not disobey Him. They have specific
duties, but we only know the duties of a few of
them:
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%. Jibreel (also Aib'raa-eel): The Angel in charge of
the revelation. He takes the revelation from Allah
down to the Messengers.
'. Isra-feel: The Angel in charge of blowing the
trumpet and is one of the bearers of the throne of
Allah.
1. Me'kaa-eel: The Angel in charge of rain and
growth of vegetation.
+These three previously mentioned Angels are in
charge of something with life. Jibreel, brings life to
the hearts with the Wahi (revelation).
Me'kaa-eel, brings life to the earth, by the will of
Allah, through rain.
Isra-feel brings the creation back to life, by the will
of Allah, on the Day of =esurrection, with the
trumpet.
+There is also the Angel who is in charge of
collecting the souls...the Angel of Death. We
should not call him Isra-eel or Izrael, since there is
no proof for this, and the 0rophet, may Allah exalt
his mention, never called him by this name, rather,
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Allah calls him 'the Angel of death.' (Surat AzLumar 2').
+There are also those angels who search the earth
for the circles of Dhikr (remembrance) and
knowledge. If they find a circle in which there is
knowledge and Dhikr they would sit and join it.
(5ukhari 92,;MMuslim '9;N)
+Of the Angels are those who record the deeds of
the son of Adam. Allah says:
'But verily, over you (are appointed angels in
charge of mankind) to watch you. 'Kiraman
Katibeen' Honorable [(in Allah's sight) writing down (your deeds)]. (InOtaar %,-%%)
Allah says,
'Not a word does he (or she) utter, but there is a
watcher by him ready (to record it).' (Qaaf %;).
Point of Interest: One of the students of Imam
Ahmed entered upon him while he was moaning
on his deathbed. He said to him, 'O Abu Abdullah
are you moaning? Tawoos (a great scholar) said:
'The angel even writes the moaning of the sick,
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because Allah says: 'Not a word does he (or she)
utter, but there is a watcher by him ready (to
record it).' Abu Abdullah (i.e. Imam Ahmed)
thereafter endured patiently and did not moan.'
+There are Angels who are in continuous Sujood
and Rukoo. The 0rophet, may Allah exalt his
mention, said: 'The heavens creaked, and it has a
right to do so. There is no space bigger than four
fingers except that there is an angel standing for
Allah, in =ukoo or Sujood.' (AhmedMAlalbani said
it is authentic)
+The heavens are filled with angels. The 0rophet,
may Allah exalt his mention, said that :,,,,,
angels would enter the Baitul-Ma’moor (the Ka’bah
of the inhabitants of the heavens) every day and
would never return to it.
+The Messenger of Allah, may Allah exalt his
mention, said that the Hell-/ire would be brought
on the Day of =esurrection pulled by :,,,,,
reigns…each reign would be pulled by :,,,,,
Angels; i.e. 2,N,,,,,,,,,, Angels…Allahu Akbar!
Allah says:
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'And nobody knows the army of Your Rubb
except He.' (Al-Muddathir 1%).
+There are also the Angels in charge of Aannah and
the Hell-/ire. The Keeper of the Hell-/ire is called
Malik as Allah says about the inhabitants of the
Hell-/ire: 'O Malik, let Your Rubb finish us off.'
(Az-Lukhruf ::) He answers: 'You are going to
dwell (in it).'
+The Keeper of the Aannah is called, =idhwaan as
related in some narrations.
+There is also the Angel of the mountains. When
the 0rophet was driven out of Ta'if by its people
Aibreel came to him with the Angel of the
mountains and said to him: 'Your Rubb has seen
what has happened to you. He has sent the Angel
of the Mountains for you to order him with what
you please.''
What does the belief in the Angels comprise?
%. We believe that they are of the unseen world
which cannot be seen. They are totally submissive
to Allah and obey Him totally: Allah says:
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'Angels stern and severe, who disobey not,
(from executing) the Commands they receive
from Allah, but do that which they are
commanded.' (At-Tahreem 9)
'. We believe in the names of those whom we
know their names, and the specific duties of those
who we know their duties.
1. We believe that they have bodies, as Allah says:
'All praises be to Allah, the Originator of the
heavens and the earth, Who made the Angels
messengers with wings two or three or four...'
(/atir %).
The 0rophet, may Allah exalt his mention, saw
Aibreel in his true form...he had 9,, wings and had
blocked the horizon. This is a clear proof that the
Angels have bodies, and not as some claimed that
they are only spirits or forces of good and evil
within the human.
The Third Pillar: Belief In the Scriptures:
+Every Messenger was sent with a 5ook. Allah, the
Exalted says,
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'Indeed We have sent Our Messengers with
Clear Proofs, and revealed with them the
Scripture and the Balance (justice) that
mankind may stand forth in justice....' (Surah
Hadeed '3).
This is a clear proof that every Messenger had a
5ook. We do not know all these 5ooks, but those
we know are: The sheets of Ibraheem, the Torah
which was revealed to Musa, the Injeel (Gospel)
which was revealed to Eesa (Aesus), the Zaboor
which was revealed to Da'wood, and the Qur'an
which was revealed to our 0rophet, Muhammad,
may Allah exalt their mention. They count six in
total. 5ut some say that the Sheets of Musa are in
fact the Torah, so in this way the 5ooks we know
are five.
What does the belief in the Scriptures comprise?
%. We believe that the 5ooks at the point of their
revelation were the words of Allah and not a
created thing, and that they contained truth and
guidance, and that adhering to them was
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incumbent upon those nations to whom they were
sent.
'. We also believe that the Divine 5ooks support
and attest to the veracity of one another. He who
denies any 5ook sent by Allah becomes an infidel.
1. We believe that every 5ook abrogated the set of
laws of the one that preceded it, partially or
entirely. And the Qur'an -the preserved 5ook of
Allah- has abrogated all the previous 5ooks.
The Fourth Pillar: Belief in the Messengers
+Who is the Messenger of Allah? He is the one
whom Allah charged with a new message and
ordered him to convey it.
+Who is the 0rophet? He is the one whom Allah
charged with the message of the 0rophet before
him (and ordered him to convey it). So every
Messenger is a 0rophet but not every 0rophet is a
Messenger.
There are many definitions for the 0rophet, but
this is the most correct definition.
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+The first Messenger was Nooh (Noah) and the
last was Muhammad, may Allah exalt their
mention.
The proof that the first Messenger was Nooh, may
Allah exalt his mention, is the words of Allah:
'Verily We have inspired you (O Muhammad)
as We inspired Noah and the Prophets after
him...' (an-Nisaa' %91).
Also in the Hadeeth of Intercession (5ukhari
:22,MMuslim %N2) people would go to Nooh and
say to him, 'You are the first Messenger which
Allah sent to mankind...'
+The last of the Messengers was Muhammad, may
Allah exalt his mention. Allah says:
'Muhammad is not the father of any man
among you, but he is the Messenger of Allah,
and the last of the Prophets...'(Ahzab 2,).
+The best of mankind are the 0rophets, and best of
the 0rophets are the Messengers. The best of the
Messengers are the Ulul'Azm who are: Nooh,
Ibraheem, Musa, Eesa, and Muhammad, may
Allah exalt their mention.
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+The best of the Ulul'Azm are the two whom Allah
chose for His love, Ibraheem and Muhammad.
And the best of them is Muhammad, may Allah
exalt his mention.
Point of Interest: We do not call Ibraheem, and
Muhammad the friends of Allah…The Arabic
word Khalil is poorly translated here as 'friend'.
The meaning in Arabic is actually ‘the one whom
Allah chose for His love’.
+How many 0rophets and Messengers are there?
We find the answer to this in the authentic
Hadeeth in Musnad Imam Ahmed. The 0rophet,
may Allah exalt his mention, said that the number
of Messengers were 1%1Q1%3, whereas the
0rophets were %'3,,,,.
What does the belief in the Messengers entail?
%. We believe that every Messenger and 0rophet
conveyed the Message as Allah commanded.
'. We believe that they did not lie, hide, cheat nor
were treacherous in conveying the message.
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1. They were only humans, possessing no divine
qualities.
2. They could not extend harm nor beneOt to
anybody.
3. Whoever follows the 0rophet (who was sent to
his people) would be admitted into Jannah, by the
will of Allah.
Point of Interest: If someone says: 'The best of this
Ummah after Muhammad, may Allah exalt his
mention, is Abu 5akr, may Allah be pleased with
him, then who is better Eesa (Aesus) who will come
down at the end of time and rule with the Islamic
Shari'ah and would be one of the followers of
Muhammad, may Allah exalt his mention, or Abu
5akr, may Allah be pleased with him?'
This can be answered in three ways:
%. Eesa, may Allah exalt his mention, was a
0rophet sent by Allah to his people, and no doubt
that the 0rophets and Messengers are better than
any human; therefore we compare the two.
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'. Abu 5akr is the best of this Ummah, except in
comparison to Eesa, may Allah exalt his mention.
1. Eesa is not from the Ummah of Muhammad, for
he was sent to his own people. Nevertheless, he
would follow the Shari'ah of Muhammad, may
Allah exalt his mention, when he descends
because the Shari'ah of Muhammad, may Allah
exalt his mention, is till the /inal Day.'
The Fifth Pillar: Belief in the Last Day
=esurrection after death means the resurrection of
people from their graves. Allah will raise the slave
from his grave and judge between His slaves and
reward each accordingly as is clear in the Qur’an
and the Sunnah of His 0rophet, may Allah exalt
his mention. This is a basic belief of Ahlus-Sunnah
wal Jama'ah.
This reality is confirmed in the Qur'an, Sunnah
and by the Ijmaa' (consensus) of the scholars. Even
the Aews and Christians believe that people will be
resurrected after death, and will be held
accountable for their deeds.
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+Allah says in the Qur'an regarding those who
deny =esurrection after death:
'The disbelievers (falsely) claim that they will
never be resurrected (for the account).' (AtTaghabun :)
Allah also says,
'After that surely you will die. Then (again)
surely, you will be resurrected on the Day of
Resurrection.' (Mu'minoon %3-%9)
The Sunnah too contains many Hadeeth that point
to this fact.
+/ear a Day that in which you will stand in front
of Allah and may have no good deeds...You
should try your best to prepare for that Day before
it is too late...
+There are many events that will take place on the
Гast Day, starting with resurrection from the
graves, the judgment, the placing of the scales,
and so on.
We believe in all that is mentioned in the Qur'an
and Sunnah regarding the events of the Гast Day.
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The Sixth Pillar: Belief in Predestination Its
Good and Evil Consequences
*The Qadar is decreeing things by Allah before
their occurrence, and recording them in the
0reserved Tablet.
Allah foreordained everything 3,,,,, years before
He created the heavens and the earth. Allah says:
'Do you know not that Allah knows all that is
in the Heavens and on earth? Indeed it is (all)
in the Book (Al-Lauh-Al-Mahfoodth). Verily!
That is easy for Allah.' (Al-Hajj :,)
+5elief in the Qadar is the firm attestation to the
fact that all general and particular decrees have
been prerecorded, and that every event has its
course by the decree of Allah. He has created
everything, and has ordained for it its proper
measure.
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Why is predestination described as 'evil'?
Allah has not ordained any evil. All His
commands are perfect and full of wisdom and
good…this is why the Messenger of Allah, may
Allah exalt his mention, said: 'The evil is not
related to You.'
+To clarify this point further, the punishment of
the unmarried fornicator is harmful to the person,
who commits fornication, but it is a means of
purification from that sin and it would also serve
as a deterrent for others who want to fornicate.
+Diseases and sicknesses are harmful to man, but
it would efface his sins. A person may have done
some evil and forgotten to repent to Allah and the
sickness would cleanse him from those sins.
What does the belief in Qadr (Predestination)
comprise?
It comprises four stages:
%. Allah, the Exalted, knows what took place in the
past, and what will take place in the future, and
there is nothing hidden from Him. Allah says,
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'Neither an ant's weight in the heavens nor in
the earth or anything less than that, or greater
escapes Him.' (1:12)
'. Allah, the Exalted, has everything prerecorded
in the 0reserved Tablet. Allah says,
'There is nothing which takes place on the
earth, or in yourselves, but it is foreordained
(in a Book) before We brought it into existence.
Surely, that is easy for Allah.' (3::'')
1. The will of Allah includes everything. Nothing
takes place in the heavens or in the earth without
the will of Allah and His wish. Allah says,
'Verily, His command, when He wants a thing,
is only that He says to it, 'Be!' and it is.' (19:;')
2. Allah, the Exalted, is the creator of all things.
There is no other creator besides Him, nor is there
a Rubb other than He. Allah says,
'Allah is the creator of all things and He is the
Guardian over all things.' (1N:9')
+The 0rophet, may Allah exalt his mention, said:
'None of you, but his seat is already assigned in
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Jannah or Hell for him.' A man asked him: Shall
we rely on this (that is not endeavor to win our
way to Aannah?) He said: 'No…work,' everyone’s
path (for which he is created) is made easy for
him.'
The 0rophet, may Allah exalt his mention, meant
that since no one knows his destiny, one must try
his best in pleasing Allah, for the destiny of all
things are known only to Allah.
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Sunan al-Fitrah
%- Trimming mustaches.
'- Growing beards.
1- The use of siwak.
2- Sniffing water.
3- Clipping fingernails and toenails.
9- Washing the knuckles.
:- 0lucking, or shaving off armpit hair.
;- Shaving off pubic hair.
N- Istinja'.
Abu Hurairah reported that the 0rophet, may
Allah exalt his mention, said: “There are five
hygienic elements of man’s primordial nature
%- Shaving off pubic hair.
'- Circumcision.
1- Trimming mustaches.
2-Clipping fingernails and
toenails.
3- 0lucking or shaving off armpit hair.
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Etiquette of Hygiene
%. =ecite the following when entering washrooms:
‫ﺚ‬
‫ﺋ ﹾ‬‫ﺒﺎ‬‫ﳋ‬
‫ﺚ ﻭﺍ ﹶ‬
 ‫ﺒ‬ ‫ﳋ‬
‫ﻦ ﺍ ﹸ‬ ‫ﻣ‬ ‫ﷲ‬
ِ ‫ﻋﻮ ﹸﺫ ﹺﺑﺎ‬ ‫ ﹶﺃ‬.‫ﺴ ﹺﻢ ﺍﷲ‬
 ‫ﹺﺑ‬
Bismillah. Aoodthu billahi minal khubthi wal khabaith.'
Meaning: I begin with the name of Allah. I seek
Allah’s protection from the male and the female
devils.
Anas reported that whenever the 0rophet, may Allah
exalt his mention, responded to the call of nature,
he would step out of that place saying:
‫ﻚ‬
 ‫ﺍﻧ‬‫ﹸﻏ ﹾﻔﺮ‬
Ghufranak.
Meaning: O Allah, I seek Your forgiveness.1
'. Step into washrooms with the left foot first and
exit with the right foot first.
It is blameworthy to enter washrooms carrying on
you an item containing the name of Allah. Anas,
'
'Al-khubth, plural of khabeeth, male devil, while 'al-khaba'ith,
the female devils. It also signifies things or deeds that are
foul or filthy.
1 Ibn Majah.
34
with whom Allah is pleased, said: “Whenever the
Messenger of Allah, may Allah exalt his
mention, entered the toilet he used to take off his
ring. ‘Muhammad,the Messenger of Allah’ was
engraved on his ring.
1. It is not permissible to urinate or defecate on
roads, in shade, or under trees. Abu Hurairah
reported that the 0rophet, may Allah exalt his
mention, said: “Beware of the two imprecatory
things.” They asked, ‘What are the two
imprecatory things, Messenger of Allah?’ He said:
“the one who relieves himself in roads or in
shaded areas.’2
2. It is not permissible to face the Qiblah, or give it
one's back while relieving oneself in the open. Abu
Hurairah reported that the 0rophet, may Allah
exalt his mention, said:
Do not face the Qiblah nor give it your back
while defecating or urinating.3
2
3
Imam Ahmad.
Abu Dawood
35
Wudhu
Merits of making Ablution:
Know that the wudhu is one of the greatest
conditions of the prayer. There are many hadeeth
which talk about its merits, of them:
%. The 0rophet, may Allah exalt his mention, said:
‘Allah would not accept the prayer of one of
you until he makes wuhdu.’ (Bukhari & Muslim)
'. The 0rophet, may Allah exalt his mention, also
said:
‘The wudhu is half the Iman.’ (Muslim)
1. The 0rophet, may Allah exalt his mention, also
said:
‘If the Muslim or the believer makes wudhu,
and washes his face, every sin committed by
his eyes would come out of his face with the
water or the last drop of water, and when he
washes his hands every sin that was committed
by his hands would come out with the water or
36
the last drop of water, and when he washes his
feet, every sin committed by them would come
out with the water or the last drop of water,
until he would be purified from his sins.’
(Muslim)
Wudhu Procedure
Bst step: A Muslim should have intention to make
Wudhu; he should not pronounce the intention
aloud, since its place is in the heart.
Cnd step: Saying the Basmallah, i.e. (Bismillah) for
the 0rophet, may Allah exalt his mention, said:
‘There is no wudhu valid for him who does not
pronounce Allah’s name before it.’
(Authentic)
+If a person forgot to say ‘bismillah’ and only
remembered after completing the wudhu, he
would not have to repeat his wudhu.
Drd step: It is praiseworthy to wash the hands
three times before starting the wudhu.
37
Eth step: One should gargle and spit the water
out; he should sniff some water. It is praiseworthy
to sniff excessively since the 0rophet, may Allah
‘Sniff excessively, except if you are fasting.’
(Authentic)
Fth step: After this he should wash his face; i.e.
from the roots of the hair on the forehead to the
bottom of the beard, and from ear to ear.
+If there is some hair on the face, it should be
washed such that the water reaches its roots.
+It is praiseworthy that the person allow the water
to go in the beard, for the 0rophet, may Allah
exalt his mention, used to do this.
Gth step: He should wash his hands from the tip
of his fingers to his elbows; of course he should
wash the elbows as well. Allah says:
And your hands till the elbows.
(N;:9)
38
Hth step: He should wipe his head and ears once,
by sliding his palms over his head, starting from
the forehead to the back of the head, and then
sliding the hands back once more to the forehead.
The ears should be washed with whatever water
or dampness that is left on the hands.
Ith step: He should wash his feet till the ankles,
for Allah says:
And your feet till the ankles.
(N;:9)
The ankles should be washed as well.
Important: Whoever has an amputated arm or
hand should wash whatever is left of the hand or
arm.
+Upon completing the wudhu, one should say, the
following:
‫ﺪ ﺃﻥﹼ ﳏﻤﺪﺍ‬ ‫ﻬ‬ ‫ﺷ‬ ‫ﻭﹶﺃ‬ ‫ﻚ ﻟﻪ‬
 ‫ﻩ ﻻ ﺷﺮﻳ‬ ‫ﺪ‬ ‫ﺣ‬ ‫ﻭ‬ ‫ﺪ ﹶﺃ ﹾﻥ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ‬ ‫ﻬ‬ ‫ﺷ‬ ‫ﹶﺃ‬
‫ﺍﺑﲔ ﻭﺍﺟﻌﻠﲏ ﻣﻦ ﺍﳌﺘﻄﻬﺮﻳﻦ‬‫ﻌﻠﹾﲏ ﻣﻦ ﺍﻟﺘﻮ‬ ‫ ﺍﺟ‬‫ ﺍﻟﻠﻬﻢ‬.‫ﻩ ﻭﺭﺳﻮﻟﹸﻪ‬ ‫ﺪ‬ ‫ﺒ‬ ‫ﻋ‬
Ash-hadu an-la ilaha Ilaa Allah wahdahu laa shareeka
lahu wa ash-hadu anna Muhammadan abduhu wa
39
rasooluhu Allahumma ijalni min at-tawabeen waj alni
minnal mut’tahireen
Important Notes:
+The person making wudhu should make it in
order. He should not delay between these steps;
rather he should do them consecutively.
+It is lawful for the person to wipe his hands and
face after completing the wudhu.
The Sunnan acts of Wudhu:
%. It is praiseworthy to use the siwak before
making the wudhu, for the 0rophet, may Allah
‘Were it not for the fact that I fear to bring
hardship upon my Ummah, I would have
ordered them to use the Siwak before every
Salah.’
'. It is praiseworthy for the Muslim to wash his
hands three times before he starts to make wudhu,
except if he has just gotten up from his sleep, then
he should wash his hands thrice before starting
40
the wudhu, for the 0rophet, may Allah exalt his
mention, said:
‘If one of you wakes up, let him not dip his
hand into a utensil which holds water, until he
washes his hands three times, for indeed he
does not know where his hands were.’
1. It is praiseworthy to excessively sniR water.
2. It is lawful for the person to repeat the wudhu
once, twice or thrice; but the head should be
wiped only once.
The Muslim should not waste water when making
wudhu, for the 0rophet may Allah exalt his
mention, said:
‘Do not waste water, even if you are using it
from a running river!’
Important: As for repeating the wudhu procedure
more than three times, the 0rophet, may Allah
exalt his mention, said, concerning this:
‘Whoever exceeds would certainly
wronged himself and transgressed…’
41
have
Breakers of Wudhu:
%. Urination or defecation.
'. 5reaking the wind.
1. Insanity.
2. Temporary unconsciousness; whether it is
caused naturally, due to consuming intoxicants, or
a deep sleep in which the person does not feel his
surroundings.
+As for light sleep in which a person does not lose
his consciousness, it would not break the wudhu.
3. Desirously touching one’s private parts directly
or that of his wife’s. The 0rophet, may Allah exalt
his mention, said:
‘Whoever touches his private part let him make
wudhu.’
9. Eating camel >esh, for the 0rophet, may Allah
exalt his mention, was asked, ‘Should we make
wudhu after eating camel’s flesh?’ He said: ‘Yes.’
42
Important Notes concerning camel flesh:
+Eating the camel’s liver, fat, kidneys or intestines,
necessitates the renewal of wudhu since it is
similar to camel meat.
+Drinking camel’s milk would not break one’s
wudhu for the 0rophet, may Allah exalt his
mention, ordered a group of people to drink from
its milk and did not order them to make wudhu
after doing so.
+As for its gravy, it is best that a person make
wudhu from it, to be on the safe side.
Things a person without wudhu cannot do:
If the person does not have wudhu, it is unlawful
for him:
%. To touch the Mushaf, for the 0rophet, may Allah
‘None should touch the Qur’an except for a
pure person.’
It is lawful for him to recite the Qur’an without
touching it.
43
'. It is unlawful for the person to oRer prayers
while not having wudhu. The Messenger, may
Allah exalt his mention, said:
‘Allah would not accept the prayer without
purification.’
It is lawful for the one who does not have wudhu
to make sujood at-tilawah4 or sujood ash-shukr5
because these types of sujood are not part of a
prayer, but it is better that one makes wudhu
before making sujood.
1. Tawaf6, it is unlawful for the one who does not
have wudhu to make Tawaf around the Ka’bah for
9 Sujood at-Tilawah: is a sujood which is done after reciting a
verse which necessitates a sujood. There are %2 ayat in the
Qur’an, after which their recitation necessitates this sujood;
although it is not compulsory to make this type of sujood,
rather praiseworthy.
: Sujood ash-Shukr: this type of sujood is done when Allah
graces him with an apparent bounty or ni’mah, such that the
slave expresses his extreme gratitude to Allah.
; Tawaf: circumambulation around the Ka’bah.
44
‘The Tawaf around the Ka’bah is Salah’
…and the 0rophet, may Allah exalt his mention,
made wudhu before making Tawaf.
Important Note:
It is not necessary that a Muslim wash his private
parts before starting the wudhu procedure, for it is
necessary only after one defecates or urinates.
45
Salah Procedure
Reminder:
+The 0rophet, may Allah exalt his mention, said:
‘The first thing which the slave would be held
accountable for is his prayers; if they are
complete, all his deeds would be accepted…’
(Authentic hadeeth)
+It is extremely important for the Muslim to follow
the example of the 0rophet, may Allah exalt his
mention, when praying, for the 0rophet, may
Allah exalt his mention, said:
‘Pray as you have seen me praying.’ (Authentic
Hadeeth)
The Procedure of Prayer:
Bst step: When the Muslim wants to perform
prayer, he should face the QiblahN, raise his hands,
and say: ‘Allahu Akbar.’
+It is necessary that the person pronounce this
takbeer verbally, but it is not necessary for him to
raise his voice (excessively).
N
The direction of the Ka’bah.
46
+During the takbeer, the person should raise his
hands to the level of his shoulders, while keeping
the fingers together, for Ibn Umar, with whom
Allah is pleased, said that the 0rophet, may Allah
exalt his mention, would raise his hands to the
level of his shoulders when he started the prayer,
and when he made takbeer for the Rukoo (bowing),
and when he raised his head from the Rukoo.
+He may also raise his hands to the level of the
earlobes. This is taken from the hadeeth of Malik
b. Huwairith, with whom Allah is pleased,
wherein it is stated that the 0rophet, may Allah
exalt his mention, used to raise his hands to the
level of his earlobes.
Cnd step: The person should place his hands on his
chest; he may grab the left wrist with his right
hand, or he may place the right hand over the left
hand and arm. This is taken from the hadeeth of
Wa’il b. Hujr, with whom Allah is pleased:
‘…the Prophet then made takbeer, and put his
right hand over the left arm, and wrist.’
47
In the same hadeeth, ‘He placed them on his
chest.’
Drd step: During the prayer the person should look
at the place of his sujood%,, this is taken from the
words of A’ishah, may Allah be pleased with her,
when she described the 0rophet’s prayer: ‘His
sight never left the place of his sujood.’
2th step: The person should then recite the du’aa
(supplication) of istiftaah; this being a sunnah
practice. There are many authentic supplications,
of them:
‫ﻙ ﻭﻻ ﺇﻟﻪ‬‫ﺟﺪ‬ ‫ﻙ ﺍﲰﻚ ﻭﺗﻌﺎﱃ‬ ‫ﺭ‬ ‫ﻙ ﻭﺗﺒﺎ‬ ‫ﺪ‬ ‫ﻤ‬ ‫ﺤ‬
 ‫ﻭﹺﺑ‬ ‫ﻚ ﺍﻟﻠﻬﻢ‬‫ﺤﺎﻧ‬‫ﺳﺒ‬
‫ﻙ‬‫ﻴﺮ‬ ‫ﹶﻏ‬
‘Subhanuk
Allahumma
wa
bi-hamdika
wa
tabarakasmuka wa ta’ala jud’duka wa la ilaa-huh ghairuk.’
%,
i.e. the place where the forehead and nose would touch on
the ground.
48
Meaning: O Allah! I declare You as far removed
from every imperfection and deserving all the
praise. 5lessed is Your name. Exalted is Your
Majesty, and there is no true god other than You.
Fth step: The person should seek refuge with Allah
from the Shaitan, that is to say: ‘Aoodthubillah
minus shaitan ar-rajeem’ in a low tone.
9th step: The person should say, ‘bismillahir
rahmaan ar-raheem.’ (I begin with the name of
Allah).
Hth step: He should recite Surat al-Fatihah in every
rakat, for the 0rophet, may Allah exalt his mention,
said: ‘There is no prayer valid for him who does
not recite al-fatihah.’ (authentic)
The recitation of the /atihah is a pillar of the
prayer, and if not recited, the Salah would not be
valid.
49
+If the person who is praying does not memorize
Surat al-/atihah, he should recite whatever he
knows of the Qur’an.
+If he does not know any other verses from the
Qur’an, then he should say: Subhanallah,
alhamdulilah, Allahu Akbar, lailahah ilaa Allah
wa la hawla wa laa quwata illa bil’laah.’
+It is incumbent upon the person who does not
know the Fatihah to learn it in as quickly as he can.
Ith step: After reciting surat al-Fatihah, one may
recite whatever else he knows from the Qur’an,
whether it be a complete surat, or a few ayat from a
certain surat.
Kth step: He should bow down (i.e. make =ukoo)
saying, ‘Allahu Akbar’ as he does. He should raise
his hands with this takbeer to the level of his
shoulders or earlobes, as mentioned in the hadeeth
which was quoted previously.
50
+When in the bowing posture (rukoo) his back
should be level. He should put his hands on his
knees and spread his fingers apart.
+He should say in his rukoo, ‘Subhanallah Rabbi
al-Adtheem’, which means: My =ubb, the Great, is
far removed from every imperfection.
+It is compulsory for him to say it once; and it is
Sunnah to say it more than once.
+It is also praiseworthy that he say in his rukoo:
‫ﻭﺡ‬‫ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮ‬‫ﺭﺏ‬ ‫ﻭﺱ‬‫ﺡ ﻗﺪ‬
 ‫ﻮ‬‫ﺳﺒ‬
‘Suboohun Qudoos rabbul malaikatu war-rooh’,
and ‘Allahumma ighfir lee.’
BLth step: He should raise his head from the rukoo
and say, ‘Sami Allahumma liman hamidah’.
+It is praiseworthy to raise the hands; thereafter
one should say one of the following:
%. ‘Rabana laka al-hamd’
'. ‘Allahumma Rabana laka al-hamd’
1. ‘Rabana wa laka al-hamd’
2. ‘Allahumma Rabana wa laka al-hamd’.
51
+It is praiseworthy to say,
‫ﻫ ﹸﻞ‬ ‫ ﺃ‬.‫ﻦ ﺷﻲ ٍﺀ ﺑﻌﺪ‬ ‫ﻣ ﹾﻞ ُﺀ ﻣﺎ ﺷﺌﺖ ﻣ‬ ‫ﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭ‬‫ﻣ ﹾﻞ ُﺀ ﺍﻟﺴ‬
‫ﻊ ﳌﺎ‬ ‫ﺪ ﻻ ﻣﺎﻧ‬ ‫ﺪ ﻭ ﹸﻛﻠﱡﻨﺎ ﻟﻚ ﻋﺒ‬ ‫ ﻣﺎ ﻗﺎﻝ ﺍﻟﻌﺒ‬‫ﺣﻖ‬ ‫ﺪ ﺃ‬ ‫ﺠ‬
 ‫ﺍﻟﺜﱠﻨﺎﺀ ﻭﺍ ﹶﳌ‬
‫ﺪ‬ ‫ﻚ ﺍﳉ‬‫ﻣﻨ‬ ‫ﻔﻊ ﺫﺍ ﺍﳉﺪ‬‫ﻳﻨ‬ ‫ﻄﻲ ﳌﺎ ﻣﻨﻌﺖ ﻭﻻ‬‫ﻄﻴﺖ ﻭﻻ ﻣﻌ‬‫ﺃﹶﻋ‬
‘Milus samawaati wul-ardi wa milu’ maa shi’to
min shai’in ba’d, ahluth-thana wul-majd Ahuq’o
ma qalul abdu wa kul’ lona laka abd’ laa ma’ni
lima A’tait wa laa mu’tiya lima ma’nata wa laa
yanf’au dthul judi minkul jad.’
+It is praiseworthy that the person put his hands
on his chest during this standing.
BBth step: He should make sujood (i.e. prostration)
and say, ‘Allahu Akbar’. He should put his hands
on the ground before his knees.
+The person should make sujood on seven bones,
his feet, his knees, his hands, his forehead and
nose. It is not lawful for him to raise any part off
the ground during the sujood.
52
+If the person cannot make sujood due to sickness,
he should bend as much as he can.
+It is appropriate that the person during sujood
keep his arms away from his sides, but if there is
someone beside him he does not have to do it.
+It is praiseworthy for him during the sujood to
keep his stomach away from his thighs; as for the
feet, he should keep them together. The 0rophet,
may Allah exalt his mention, said:
‘Let not one of you put his arms on the ground
like a dog…’
+It is lawful for him to rest his elbows on his
thighs if the sujood is very long, and he becomes
tired.
+It is compulsory for him to say Subhaana rabbi
al-A’la once during the sujood; it is praiseworthy
to say it more than once.
+It is praiseworthy for him to say during the
sujood: Suboohun qudoos rabbul malaikatu wurrooh, or ‘Subhanaka Allahumma rabana wa
bihamdika Allahumma ighfir lee.’
53
BCth step: He should raise his head saying, ‘Allahu
Akbar’, and settle in a sitting posture.
+He should sit on his left foot and steady himself
with his right foot. He should say between the two
sujood ‘rabbighfir lee’ (O Allah! /orgive me) once,
but it is praiseworthy to say it more than once.
+It is praiseworthy for him to say, ‘Rabbighfir lee
wur-hamni wahdini wa’ aafini wur-zuqni’
BDth step: He should place his hands on his thighs,
and he should grasp his knee during this sitting.
BEth step: He should make sujood once more as
mentioned previously.
BFth step: He should stand up from this sitting,
supporting himself with his hands, and pushing
himself up. He should say ‘Allahu Akbar’ as he is
getting up. This method is mentioned in an
authentic hadeeth.
54
BGth step: He should pray the second Rakat in a
similar manner, except that he does not repeat the
du’aa of istiftaah, nor does he seek refuge with
Allah from the Shaitan at the beginning of the
recitation; for these are done only once during the
prayer.
BHth step: At the end of the second Rakat, he should
sit for the first Tasha’hud. He should place his right
hand on his right thigh, and make a circle with his
middle finger and thumb, while extending his
index finger, or he may tightly bunch his fingers
towards the palm and extend the index finger.
+He should grab the left knee with his left hand.
+He should recite the following:
‫ﻤﺔ‬‫ﺭﺣ‬ ‫ﱯ ﻭ‬‫ﻼﻡ ﻋﻠﻰ ﺍﻟﻨ‬‫ ﺍﻟﺴ‬.‫ﺕ‬
 ‫ﺕ ﻭﺍﻟﻄﱠﻴﺒﺎ‬
 ‫ﺍ‬‫ ﹶﻠﻮ‬‫ﺕ ﷲ ﻭﺍﻟﺼ‬
 ‫ﻴﺎ‬‫ﺤ‬‫ﺍﻟﺘ‬
‫ﺪ ﹶﺃ ﹾﻥ‬ ‫ﻬ‬ ‫ﺷ‬ ‫ ﹶﺃ‬.‫ﲔ‬‫ﺎﳊ‬‫ﺩ ﺍﷲ ﺍﻟﺼ‬ ‫ﺎ‬‫ﻋﺒ‬ ‫ﻨﺎ ﻭﻋﻠﻰ‬‫ﻋ ﹶﻠﻴ‬ ‫ﻼﻡ‬‫ ﺍﻟﺴ‬.‫ﺮﻛﹶﺎﺗﻪ‬ ‫ﺑ‬‫ﺍﷲ ﻭ‬
‫ﺳﻮﻟﹸﻪ‬‫ﻩ ﻭﺭ‬‫ﺪﺍ ﻋﺒﺪ‬‫ﺤﻤ‬
 ‫ﻣ‬ ‫ﺪ ﺃﻥﹼ‬ ‫ﻬ‬ ‫ﺷ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲ ﻭﹶﺃ‬
‘at-tahiyaat lilaahi was salaawatu wattayibbaatu as-salaam alun nabiyou wa
rahmatullahi wa barakatuh as-salam alaina wa
55
ala ibadilaahis-saliheen. Ash-hadu an la ilahah
illa Allah wa Ash-hadu Anna Muhamamdun
abduhu wa rasooluhu’
Meaning: Attahiyat%% and the prayers and the good
deeds are all due to Allah. May Allah grant the
0rophet safety from imperfection, mercy and
honor. May security from evil be granted to us
and to all the righteous slaves of Allah. I testify
that there is no true god except Allah, and I testify
that Muhammad is the slave of Allah and His
Messenger.
+He should move his finger slightly (upward Q
downward fashion) while making this du’aa.
+If the prayer is a four unit prayer, he should sit in
the last rakat on his backside and move his left foot
towards his right foot; this posture is called
tawaruk.
%%
Attahiyaat means endless existence belongs to Allah, or
dominion, or kingship, or freedom from all evils or
imperfection, or salutations and benedictions are all due to
Allah.
56
+After reciting the tahiyaat, he should say,
‫ﺖ ﻋﻠﻰ‬
 ‫ﻴ‬ ‫ﺻﻠﱠ‬
 ‫ﺪ ﻛﻤﺎ‬‫ﺤﻤ‬
 ‫ﻣ‬ ‫ﺪ ﻭﻋﻠﻰ ﺁ ﹺﻝ‬‫ﺤﻤ‬
 ‫ﻣ‬ ‫ ﺻﻞﱢ ﻋﻠﻰ‬‫ﺍﻟﻠﻬﻢ‬
‫ﺪ‬‫ﺤﻤ‬
 ‫ﻣ‬ ‫ﻙ ﻋﻠﻰ‬ ‫ﻴﺪ ﻭﺑﺎ ﹺﺭ‬‫ﺪ ﳎ‬‫ﻤﻴ‬ ‫ﺣ‬ ‫ﻚ‬
 ‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻧ‬
‫ﺪ ﻛﻤﺎ ﺑﺎﺭﻛﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ‬‫ﺤﻤ‬
 ‫ﻣ‬ ‫ﻭﻋﻠﻰ ﺁﻝ‬
‫ﻣﺠﹺﻴﺪ‬ ‫ﻴﺪ‬‫ﺣﻤ‬ ‫ﻚ‬‫ﺇﻧ‬
Allahumma sulli ala Muhamamd wa aali
Muhammad kama salaita ala Ibraheem wa aali
Ibraheem Inaka Hameedun Majeed wa barik ala
Muhammad wa ala Aali Muhammad kama
barakata ala Ibraheem wa aali Ibraheem inaka
Hameed Majeed.
Meaning: O Allah, praise Muhammad and the
household of Muhammad as You praised
Ibraheem and the household of Ibraheem. Verily,
You are the 0raised, and You are glorified. And
grant Muhammad and the household of
Muhammad the honor and reverence as You
granted Ibraheem and the household of Ibraheem
57
honor and reverence. Verily, You are the 0raised,
and You are Glorified.
+It is praiseworthy after this for him to say:
‫ﺔ‬ ‫ﻨ‬‫ﺘ‬ ‫ﻓ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺒ ﹺﺮ ﻭ‬ ‫ﺏ ﺍﻟ ﹶﻘ‬
 ‫ﻋﺬﹶﺍ‬ ‫ﻢ ﻭ‬ ‫ﻬﻨ‬ ‫ﺟ‬ ‫ﺏ‬
‫ﻋﺬﹶﺍ ﹺ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻚ‬
 ‫ﻮ ﹸﺫ ﹺﺑ‬‫ﻲ ﹶﺃﻋ‬ ‫ ﹺﺇﻧ‬‫ﻬﻢ‬ ‫ﺍﻟﻠ‬
‫ﺎ ﹾﻝ‬‫ﺪﺟ‬ ‫ﺢ ﺍﻟ‬‫ﺴﻴ‬
ِ ‫ﺔ ﺍ ﹶﳌ‬ ‫ﻨ‬‫ﺘ‬ ‫ﻓ‬ ‫ﻦ‬ ‫ﺎﺕ ﻭﻣ‬‫ﺎ ﻭﺍ ﹶﳌﻤ‬‫ﺤﻴ‬
 ‫ﺍ ﹶﳌ‬
‘Allahumma inni A’oodthu bika min adthabi
jahanam wa adthabil qabr wa min fitnatil mahya
wul mamat wa min fitnatil maseeh ad-dajaal.
Meaning: O Allah! I seek Your protection against
the torment of the grave, and I seek Your
protection against the test of the grave, and I seek
Your protection against the test of the Dajjal, and
against the life and death. O Allah, I seek Your
protection against the commission of sin, and
against debt.
+He can make du’aa thereafter.
BIth step: After completing the above, he should
make tasleem; that is to move his face towards his
58
right and say As-Salaam Alaikum wa rahmatul-laah,
and then to his left while saying the same.
+He may say: Asalaam alaikaum wa rahmatullahi
wa barakatuhu and then on his left as-salamu
alaikum wa rahmatul-laah.
BKth step: After this he should seek Allah’s
forgiveness thrice by saying, ‘As-taghfirullah, and
then he should say,
‫ﺍﻡ‬‫ﻼ ﹺﻝ ﻭﺍ ِﻹ ﹾﻛﺮ‬
‫ﳉﹶ‬
‫ﺭﻛﹾﺖ ﻳﺎ ﺫﺍ ﺍ ﹶ‬ ‫ﺎ‬‫ﺗﺒ‬ ‫ﻼﻡ‬‫ﻚ ﺍﻟﺴ‬
 ‫ﻨ‬ ‫ﻣ‬ ‫ﻼﻡ ﻭ‬‫ﺖ ﺍﻟﺴ‬
 ‫ﻧ‬‫ ﹶﺃ‬‫ﻬﻢ‬ ‫ﺍﻟﻠ‬
Allahumma antus Salaam wa minkas Salaam
tabarukta ya dhtul-jalaali wul-Ikraam.
+He should also say,
‫ﻮ ﻋﻠﻰ‬ ‫ﻫ‬ ‫ﺪ ﻭ‬‫ﳊﻤ‬
‫ﻪ ﺍ ﹶ‬ ‫ﻪ ﺍ ﹸﳌﻠﹾﻚ ﻭﹶﻟ‬ ‫ﻪ ﹶﻟ‬ ‫ﻚ ﹶﻟ‬
 ‫ﺷﺮﹺﻳ‬ ‫ﻩ ﻻ‬ ‫ﺪ‬ ‫ﺣ‬ ‫ﻭ‬ ‫ﻻ ﹺﺇﻟﹶﻪ ﺇﹺﻻ ﺍﷲ‬
‫ﺖ‬‫ﻨﻌ‬‫ﻣ‬ ‫ﻲ ﳌﺎ‬‫ﻌﻄ‬ ‫ﻣ‬ ‫ﺖ ﻭﻻ‬‫ﻋ ﹶﻄﻴ‬ ‫ﺎﻧﹺﻊ ﳌﺎ ﹶﺃ‬‫ ﻻ ﻣ‬‫ﻬﻢ‬ ‫ ﺍﻟﻠ‬.‫ﺮ‬‫ﺪﻳ‬ ‫ﻲ ٍﺀ ﹶﻗ‬ ‫ﺷ‬ ‫ﹸﻛﻞﹼ‬
‫ﺪ‬ ‫ﳉ‬
‫ﻚ ﺍ ﹶ‬‫ﻣﻨ‬ ‫ﳉﺪ‬
‫ﻊ ﺫﺍ ﺍ ﹶ‬ ‫ﻨ ﹶﻔ‬ ‫ﻳ‬ ‫ﻭﻻ‬
‘laa ilahah Illah Allah wahdahu laa shareeka
lahu lahul mulk wa lahul hamd wa huwa ala
59
kulli shai’in qadeer allahumma laa ma’nia lima
a’tait wa la mu’tiya lima mana’t wa laa yunfa’
dthul jud minkul jud.’
Also ‘la ilahah illa Allah wahdahu la shareeka
lahu lahul mulk wa lahul hamdu wa huwa ala
kulli shai’in qadeer, la ilahah illa Allah la
na’budu illa Iyaahlahun ni’matu walahul fadl
walahuthana alphas an la ilahah illa Allah
mukhliseen lahud-den wa lo karihah al-kafiroon.
+He
then
should
say,
‘Subhanallah
wulhamdulilah wa Allahu Akbar.’ 11 times each
and then in completion of %,, la ilahah illa allah
wahdahu la shareeka lahu lahu-mulk wa lahuol
hamd wa huwa ala kulli shai’in qadeer.
+He may say each of the four above '3 times each,
or he may say the above three ten times each and
the last once.
+He should then recite Ayatul Kursi:
60
‫ﻲ‬‫ﺎ ﻓ‬‫ﻪ ﻣ‬ ‫ﻡ ﻟﱠ‬ ‫ﻮ‬ ‫ﻧ‬ ‫ﻭ ﹶﻻ‬ ‫ﻨ ﹲﺔ‬‫ﺳ‬ ‫ﻩ‬ ‫ﺧ ﹸﺬ‬ ‫ﺗ ﹾﺄ‬ ‫ﻡ ﹶﻻ‬ ‫ﻮ‬‫ ﺍﹾﻟ ﹶﻘﻴ‬‫ﺤﻲ‬
 ‫ﻮ ﺍﹾﻟ‬ ‫ﻫ‬ ‫ﻪ ﹺﺇﻻﱠ‬ ‫ﻪ ﹶﻻ ﹺﺇﻟﹶـ‬ ‫)ﺍﻟﻠﹼ‬
‫ﻦ‬ ‫ﻴ‬ ‫ﺑ‬ ‫ﺎ‬‫ﻢ ﻣ‬ ‫ﻌ ﹶﻠ‬ ‫ﻳ‬ ‫ﻪ‬ ‫ﻩ ﹺﺇﻻﱠ ﹺﺑﹺﺈ ﹾﺫﹺﻧ‬ ‫ﺪ‬ ‫ﻨ‬ ‫ﻋ‬ ‫ﻊ‬ ‫ﺸ ﹶﻔ‬
 ‫ﻳ‬ ‫ﻱ‬‫ﻦ ﺫﹶﺍ ﺍﻟﱠﺬ‬‫ﺽ ﻣ‬
‫ﺭ ﹺ‬ ‫ﻲ ﺍ َﻷ‬‫ﺎ ﻓ‬‫ﻭﻣ‬ ‫ﺕ‬
 ‫ﺍ‬‫ﺎﻭ‬‫ﻤ‬‫ﺍﻟﺴ‬
‫ﻊ‬ ‫ﺳ‬ ‫ﻭ‬ ‫ﺎﺀ‬‫ﺎ ﺷ‬‫ﻪ ﹺﺇﻻﱠ ﹺﺑﻤ‬ ‫ﻤ‬ ‫ﻋ ﹾﻠ‬ ‫ﻦ‬ ‫ﻲ ٍﺀ ﻣ‬ ‫ﺸ‬
 ‫ﻴﻄﹸﻮ ﹶﻥ ﹺﺑ‬‫ﻳﺤ‬ ‫ﻭ ﹶﻻ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺧ ﹾﻠ ﹶﻔ‬ ‫ﺎ‬‫ﻭﻣ‬ ‫ﻢ‬ ‫ﻳ ﹺﻬ‬‫ﻳﺪ‬‫ﹶﺃ‬
(‫ﻢ‬ ‫ﻴ‬‫ﻌﻈ‬ ‫ ﺍﹾﻟ‬‫ﻠﻲ‬ ‫ﻌ‬ ‫ﻮ ﺍﹾﻟ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﺎ‬‫ﻬﻤ‬ ‫ﺣ ﹾﻔ ﹸﻈ‬ ‫ﻩ‬ ‫ﺩ‬ ‫ﻭ‬‫ﻳﺆ‬ ‫ﻭ ﹶﻻ‬ ‫ﺽ‬
 ‫ﺭ‬ ‫ﺍ َﻷ‬‫ﺕ ﻭ‬
 ‫ﺍ‬‫ﺎﻭ‬‫ﻤ‬‫ﻪ ﺍﻟﺴ‬ ‫ﺳﻴ‬ ‫ﺮ‬ ‫ﹸﻛ‬
‘Allaahu laa ilaahah Illa ho-wal hai’yol
qay’youm laa ta’kho-tdho’who se-na’to wa laa
nowm lawho maa fis-samaawati wa maa fil ard
mun dthul-adthee wush fa’o indawho ilaa
bi’idthnihi ya’lamu maa baina a’deehim wama
khul-fahum wa laa you heetona be shai-in min
il’me’hee Il’laa be’ma shaa wa’se a kurse-you-hus
samawaati wul ard wa laa ya oodo hifdtho-huma
wa huwal a’leeyul adheem.’
+Then Surat al-Ikhlaas:
(‫ﺪ‬ ‫ﺣ‬ ‫ﺍ ﹶﺃ‬‫ﻪ ﹸﻛ ﹸﻔﻮ‬ ‫ﻦ ﹶﻟ‬ ‫ﻳ ﹸﻜ‬ ‫ﺪ ﻭﱂ‬ ‫ﻮﹶﻟ‬ ‫ﻳ‬ ‫ﺪ ﻭﱂ‬ ‫ﻠ‬ ‫ﻳ‬ْ ‫ﺪ ﱂﹶ‬ ‫ﻤ‬ ‫ﷲ ﺍﻟﺼ‬
ُ ‫ﺪ ﺍ‬ ‫ﺣ‬ ‫ﻮ ﺍﷲ ﹶﺃ‬ ‫ﻫ‬ ‫) ﹸﻗ ﹾﻞ‬
‘Qull huwallahu ahad allahus samad lum yalid
wa lum youlud, wa lum ya qullawho ko’foo yun
ahad.’
61
+Then Surat al-/alaq:
‫ﺷﺮ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺐ ﻭ‬
 ‫ﻭ ﹶﻗ‬ ‫ﺳ ﹴﻖ ﺇﺫﺍ‬ ‫ ﻏﺎ‬‫ﺷﺮ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺧ ﹶﻠﻖ ﻭ‬ ‫ ﻣﺎ‬‫ﺷﺮ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﻖ‬ ‫ ﺍﻟ ﹶﻔ ﹶﻠ‬‫ﺮﺏ‬ ‫ﻋﻮ ﹸﺫ ﹺﺑ‬ ‫) ﹸﻗ ﹾﻞ ﹶﺃ‬
(‫ﺪ‬ ‫ﺴ‬
 ‫ﺣ‬ ‫ﺪ ﺇﺫﺍ‬ ‫ﺳ‬ ‫ ﺣﺎ‬‫ﺷﺮ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺪ ﻭ‬ ‫ﻌ ﹶﻘ‬ ‫ﺕ ﰲ ﺍﻟ‬
 ‫ﻔﹼﺎﹶﺛﺎ‬‫ﺍﻟﻨ‬
‘Qul aoodthu birabill falaq min sharri ma khalaq
wa min sharri ghaasiqin idtha waqab wa min
sharrin nafaathati fil uqud wa min sharri
haasidin idtha hasad.’
+Then Surat an-Naas:
‫ﺎﺱ‬‫ﳋﻨ‬
‫ﺱﺍ ﹶ‬
‫ﻮﺍ ﹺ‬ ‫ﺳ‬ ‫ﻮ‬ ‫ ﺍﻟ‬‫ﺷﺮ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺎﺱ‬‫ﻟﻪ ﺍﻟﻨ‬‫ﺎﺱ ﹺﺇ‬‫ﻚ ﺍﻟﻨ‬
 ‫ﻠ‬ ‫ﻣ‬ ‫ﺎﺱ‬‫ ﺍﻟﻨ‬‫ﺮﺏ‬ ‫ﻋﻮ ﹸﺫ ﹺﺑ‬ ‫) ﹸﻗ ﹾﻞ ﹶﺃ‬
(‫ﺎﺱ‬‫ﺔ ﻭﺍﻟﻨ‬‫ﳉﻨ‬
 ‫ﻦ ﺍ‬ ‫ﻣ‬ ‫ﺎﺱ‬‫ﺪﻭ ﹺﺭ ﺍﻟﻨ‬ ‫ﺻ‬
 ‫ﺱﰲ‬
 ‫ﺳ ﹺﻮ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﺍﻟﺬﻱ‬
‘Qul aoodthu
birabbin-naas malikin-naas
ilaahin’naas min sharril wus waasil-khun’naas
aladthee you yus we-soo fee so’doorin-naas
minnal jin’nati wan-naas.’
Important: It is necessary that a Muslim try his
best to perform prayer in Jama’ah (congregation)
and not to take the prayer lightly.
62
Hajj Guide
All praise is due to Allah Whom we praise, and
Whose aid we implore. We seek His forgiveness
and guidance, and we take refuge with Him
against our own evil and sinful acts. He, whom
Allah guides aright, none can lead astray; and
whom He leads astray, none can guide aright.
I testify that there is no true god except Allah
alone Who has no partner, and I testify that
Muhammad is the slave of Allah and His
Messenger. May Allah reward him the best of
rewards as a satisfaction for his Ummah (nation)
and exalt his mention and render him safe from
every derogatory thing, and may He reward his
Companions for their perseverance and sincerity
in transmitting the Deen to their subsequent
generations.
Hajj is not just a pillar of Islam; it is more than
that. If we consider what it involves, we realize its
great significance notwithstanding the fact that it
is enjoined once in a lifetime. When one performs
it committing no sin in it, Jannah will be his
63
reward. Nevertheless, in order to get its great
reward one must appreciate its ritual before
performing them. 0erforming Hajj in a robotic
manner deprives such performer its joy and turns
it into an unbearable burden.
Therefore, I have forwarded this book with
invaluable advice offered by the Scholar, the
erudite, the Imam of Hadeeth, Shaikh Muhammad
Naasirud-Deen al-Albani, may Allah grant him
mercy and admit him into the Gardens of endless
bliss, in his book, Hajjatun-Nabi “The 0rophet’s
0ilgrimage.” I expect the reader to take them
seriously to benefit from performing Hajj that he
or she may never perform again.
I have based this book on the above mentionedwork because Imam al-Albani taught us to follow
the proof from the Qur’an and the Sunnah instead
of men’s opinions regardless how scholarly they
are.
A Muslim must bear in mind that Allah, the
Exalted, commands us in His 5ook to follow His
Messenger, may Allah exalt his mention, and He
64
threatens to punish severely those who refuse to
do so, saying: “Whatever the Messenger gives
you; take it, and whatever he forbids you; refrain
from it, and fear Allah. Surely, Allah is severe in
retribution.”%'
The reader will notice a new method in
compiling works that deal with acts of worship. I
have supplemented this book with a collection of
selected Fatawa that were issued by renowned
scholars of Ahlus-Sunnah wal-Jama’ah for the
benefit of those pilgrims who may have violated
Ihram or other prerequisites of Hajj.
Keep in mind the promise that Allah has made
by the tongue of His Messenger, may Allah exalt
his mention: “He who performs Hajj without
committing sexual offense%1 or sinful behavior,
%' Q. 3N::
%1 Sexual offense in this context means suggestive talk with
women, which is conducive to sexual activities, intercourse
or otherwise.
65
will return home sin-free like the day he was
born.”%2
I ask Allah to guide us to the right course to
allow us to drink from the Hawdh (the 0ool) of His
Messenger, may Allah exalt his mention. Aameen.
M. R. Murad
Muharram, 4567
March, 6885
gdaim@yahoo.com
%2 5ukhari & Muslim
66
Excellence of Hajj
Hajj is the visitation to the Inviolable House in
Makkah and other sacred sites for performing
certain rites during the months of Shawwal,
Dthul-Qi’dah and the first ten days of DthulHajjah. It was prescribed in the ninth year after the
Hijrah. It is a duty to be performed once in a
lifetime by every adult, sane, Muslim who can
afford it. Allah says:
Surely the first House%3 set up for mankind is
that in Makkah. It is blessed and a guidance for
the worlds. In it are clear signs, and the place of
Ibraheem. He who enters it becomes secure. And
pilgrimage to the House is a duty which men who
can afford it owe Allah. He who denies it, Allah
stands in need of none of His creatures.%9
Abu Hurairah reported:
The Messenger of Allah, may Allah exalt his
mention, was asked: ‘What is the best of deeds?
%3 Inviolable Masjid in Makkah.
%9 Q.1:N:
67
He said, ‘5elieving in the Oneness of Allah and in
His Messenger. He was further asked, ‘What is
next?’ He said: ‘/ighting in the cause of Allah.’
‘What is next?’ he was asked, ‘A flawless Hajj.’ He
answered.%:
mention, said:
He who performs Hajj without violating it with
sexual activity or disobedience would return home sinfree as the day he was born.%;
Incitement
Although it is obligatory on every adult Muslim
who can afford it, yet the 0rophet, may Allah exalt
his mention, encouraged his Ummah to perform it.
He was asked, ‘What is the best of deeds?’ He,
may Allah exalt his mention, said, ‘5elieving in
Allah and His Messenger, may Allah exalt his
mention, They further asked him, ‘Then what?’ He
%: 5ukhari, Muslim & others.
%; Ibid.
68
said, ‘Jihad (/ighting) in the cause of Allah.’ ‘What
else?’ he was asked. He said, ‘A sin-free Hajj.’%N
He also said: “He who, performs Hajj in which he
commits no Rafath,', nor improper behavior,
would be cleansed from his sins as the day he was
born.”'%
He said: “There is no reward for a sin-free Hajj
except Jannah.”''
Ibn Shimasah said: “We attended Amr b. al-Aas
when he was dying. He wept for long, and said,
‘When Allah placed Islam in my heart, I came to
the 0rophet, may Allah exalt his mention, and
said, ‘Messenger of Allah! Give your hand (to
shake) to give you my pledge of loyalty.’ When he
did, I withheld my hand. He said, ‘What is wrong
Amr?’ I said, ‘I want to place a condition.’ He said,
%N 5ukhari & Muslim
', Rafath, is suggestive talk about or with women which is
conducive to sexual activities, intercourse or the like.
'% Ibid.
'' Malik, 5ukhari, Muslim & others.
69
‘Condition for what?’ I said, ‘To be forgiven.’ He
said, ‘Do you not know, O Amr that Islam
eliminates what is before it, and immigration
eliminates what is before it, and Hajj eliminates
what is before it?’'1
A’ishah, may Allah be pleased with her, said to
the 0rophet, may Allah exalt his mention, “We see
that Jihad is the best of deeds, shall we participate
in it?” He said, ‘but the best of Jihad is a sin-free
Hajj.’”'2
Ibn Umar said: “While I was sitting with the
Messenger of Allah, may Allah exalt his mention,
a man from the Ansar and another from Thaqeef
came in, greeted him and said, ‘Messenger of
Allah! We came to ask you a question.’ He said, ‘If
you wish, I will tell what you came to inquire
about, and if you wish I will keep silent and you
ask.’ They said, ‘you tell us, O Messenger of
Allah.’ The Thaqafee said to the Ansari, ‘You ask
'1 Ibn Khuzaimah
'2 5ukhari & others
70
him.’ He said, ‘You tell me, Messenger of Allah.’
He said, ‘You came to ask me what do you expect
for leaving home heading for the Inviolable
House, for the two rak’aat of the Tawaf, your Sa’ee
between the Safa & Marwah, staying in Arafah,
casting the stones, offering a sacrificial animal, and
the Tawaf of Ifadhah.’ The man said, ‘5y the One
Who has sent you with the truth, I came to ask
you about these things.’ He said, ‘When you leave
home heading for the Inviolable House, every
time your she-camel raises its hoof and puts it
down Allah removes a sin of yours and gives you
a reward instead; as for your two rak’aat after the
Tawaf, they are equal to freeing one of the sons of
Isma’eel.’ (The son of Ibraheem, may Allah exalt
their mention.) As for your tripping between Safa
& Marwah it equals freeing :, slaves. As for your
staying in Arafah, it should be known that Allah
descends to the lowest heaven to show-off His
slaves; saying to the angels, ‘My slaves have come
to Me with shaggy hair from every remote area
begging for My mercy. Were their sins to be as
71
many as the sand grains, or the rain drops, or as
much as the froth of the sea, I would forgive them.
Гeave My slave, you as well as those you intercede
for are forgiven.’
As for casting the stones, every stone you cast; a
major sin of yours is eliminated. As for your
sacrificial animal, it will be saved for you with
your Rubb. As for shaving your hair, you will
receive a hasanah (a reward for a good deed) and a
sin of yours will be eliminated, and as for your
Tawaf around the House (the Ka’bah) you
circumambulate it being sin-free. An angel comes
to you and places his hand between your
shoulders and says, ‘Work for your future for your
past sins are forgiven.’'3
Merit of the Talbiyah
Ibn Abbas said: “A man fell off his camel and
died. The Messenger of Allah, may Allah exalt his
mention, said, ‘Wash him with water and Sidr,
'3 At-Tabarani & al-5azzar
72
and shroud him with his two Ihram towels, but do
not cover his head nor perfume him. He will be
raised on the Day of =esurrection pronouncing the
Talbiyah.’”'9
Sahl b. Sa’d reported that the 0rophet, may Allah
exalt his mention, said: “Anyone who pronounces
the Talbiyah every stone, tree or home to the end of
land on his right and left sides but joins him in the
Talbiyah.':
Merit of kissing the Black Stone
Abdullah b. Umar said: “I heard the Messenger
of Allah, may Allah exalt his mention, say,
‘Touching the 5lack Stone and the Yamani Corner
eliminates the sins.”';
Ibn Abbas said the Messenger of Allah, may
Allah exalt his mention, said about the 5lack
Stone: “5y Allah! Allah shall raise it on the Day of
'9 5ukhari, Muslim & Ibn Khuzaimah
': At-Tirmidthee, Ibn Majah and al-5aihaqi
'; Ahmad
73
=esurrection having two eyes with which it sees,
and a tongue with which it speaks to testify for
everyone who touhced it truthfully”.'N
Ibn Abbas reported that the 0rophet, may Allah
exalt his mention, said: “The 5lack Stone came
down from Jannah whiter than milk, but was
blackened by the sins of Adam’s children”.1,
Merit of shaving off hair
Abu Hurairah, may Allah be pleased with him
said that the Messenger of Allah, may Allah exalt
his mention, said: “O Allah! Grant your
forgiveness to those who shave off their hair.”
They said to him, ‘And those who shorten their
hair.’ He said, ‘O Allah! Grant your forgiveness to
those who shave off their hair.’ They said to him,
‘And those who shorten their hair.’ He said, ‘O
'NAt-Tirmidthee. ‘Truthfully’, according to Imam al-Albani,
means out of obedience to Allah and following the Sunnah of
His Messenger, may Allah exalt his mention, not
aggrandizing the Stone itself.
1, At-Tirmidthee
74
Allah! Grant your forgiveness to those who shave
off their hair.’ They said to him, ‘And those who
shorten their hair.’ He said, ‘and to those who
shorten their hair.’1%
It is already mentioned that the 0rophet, may
Allah exalt his mention, said: “As for shaving your
hair, you will receive a hasanah (a reward for a
good deed) and a sin of yours will be eliminated.”
Merit of Zamzam Water
Ibn Abbas reported that the 0rophet, may Allah
exalt his mention, said: “The best water on earth is
Lamzam. It is rich food substitute and remedy for
sickness.”1'
Aabir said that the 0rophet, may Allah exalt his
mention, said: “Lamzam water is whatever it is
drunk for.”11
1% 5ukhari, Muslim & others.
1' At-Tabarani
11 Ad-Daraqutni & al-Hakim
75
mention, said: “Allah, the Exalted, says, ‘A slave
whom I gave sound health and ample provisions,
and does not visit Me for five years is indeed
bereft.’”12
The 0rophet, may Allah exalt his mention, said
to his wives during his /arewell 0ilgrimage: “It is
only this Hajj for you, and after that you stick to
the mats of your homes.”13
This means that the 0rophet, may Allah exalt his
mention, limited pilgrimage to his wives to one
time only. 5y right, this applies to the rest of the
Muslim women.
Admonition
Many pilgrims do not realize that they have
actually initiated an act of worship when they
enter the state of Ihram for Hajj; which imposes on
them refraining from whatever Allah prohibits for
12 Ibn Hibban & al-5aihaqi
13 At-Tabarani
76
them in particular and for every other Muslim in
general. Therefore, they perform Hajj and return
home without a change in their conduct prior to
Hajj. This is a practical proof on their part that
their Hajj was not perfect, if not rejected. Hence,
every pilgrim should remember this and exert his
utmost effort to avoid violating the prohibitions of
Allah. Allah says:
The period of Hajj is known months; therefore,
he who determines to perform Hajj during this
period, then let him avoid Rafath, sinful behavior,
and argumentation during Hajj.19
mention, said:
He, who performs Hajj without committing
sexual offense or sinful behavior, will return home
sin-free like the day he was born.1:
Ibn al-Mundthir, may Allah grant him mercy, said:
There is nothing that nullifies Hajj except sexual
19 Q. ':%N9
1: 5ukhari & Muslim
77
intercourse (Rafath).’1; That is why Allah differentiates
between Rafath and improper behavior. As for the rest
of the prohibitions such as: wearing clothes, or
perfumes, although doing so is a sinful behavior but it
does not nullify Hajj, according to the renowned Imams.
There are some scholars who say that sinful acts
nullify Hajj among whom is Imam Ibn Hazm. One
has to bear in mind that committing a sin by a
pilgrim is not like committing it by others. It is
more serious when a pilgrim commits it, because
he will not return home sin free; like the day he
was born, according to the above quoted Hadeeth.
This in fact is tantamount to losing the reward of
his Hajj by foregoing the forgiveness of Allah.
I feel it is my duty to warn you against certain
sins and common mistakes that many people
commit during Hajj:
%. Shirk one of the major catastrophes with
which some Muslims are plagued. They are
ignorant of the nature of Shirk (polytheism) which
1;
Manar as-Sabeel, vol.%, p 1%%.
78
is the grossest of all sins. It nullifies the good
deeds according to the words of Allah: “If you
commit shirk your good deeds would be
nullified”.1N
Many pilgrims commit Shirk while they are in
the Inviolable House of Allah, and in the Masjid of
the 0rophet, may Allah exalt his mention. They
neglect supplicating Allah and seeking His help,
instead, they turn to 0rophets and pious people
seeking their help. They swear by them and
supplicate them. Allah, the Glorious, says:
And those whom they call on do not own a skin
of a date stone. If you call on them they will never
hear your supplication. And if they hear, they will
never respond to you. And on the Day of
=esurrection they will denounce your Shirk. And
no one informs you like the One Who knows
everything.2,
1N Q. 1N:93
2, Q. 13:%2
79
I wonder what those people benefit from their Hajj
when they insist on practicing polytheistic rituals.
They euphemize these practices for ‘seeking
nearness to Allah’, ‘intercession,’ or ‘mediation.’ Was
this not the method that the 0agans pursued to
justify their Shirk and worshipping other than
Allah, the Exalted? Allah says:
And those who take supporters other than Allah,
say, ‘We worship them only to bring us closer to
Allah’.2%
Dear pilgrim! 5efore you perform Hajj you should
know that Shirk negates the creed, the Oneness of
Allah. He who adheres to the 5ook of Allah and
the Sunnah of His 0rophet, may Allah exalt his
mention, will be saved, and he who neglects them,
will go astray.
'. Shaving off beards. It is one of the most
common sins among the Muslims in this Age. This
is due to Western influence on most of their
2% Q. 1N:1
80
countries. The 0rophet, may Allah exalt his
mention, clearly forbade copying infidels saying:
“Differ from the polytheists (pagans and infidels)
trim your mustaches, and grow the beards.”2' In
another narration he said: “Differ from the people
of the 5ook.”
This abominable sin entails a number of violations:
a. Disobeying the 0rophet, may Allah exalt his
mention.
b. Copying infidels.
c. Altering the creation of Allah, by obeying
shaitan, who promised Allah saying: “and I will
surely command them to alter the creation of
Allah.”21
d. Imitating women. The Messenger of Allah, may
Allah exalt his mention, cursed those men who do
so. Saying: “Allah curses men who imitate women
and women who imitate men.’22
2' 5ukhari & Muslim
21 Q. 2:%%N
22 Adaab az-LiRaf, p. %'9
81
Oddly enough, many pilgrims do not shave off
their beards because of the restriction of Ihram, but
once they terminate their Ihram, they shave them
off, instead of shaving off their heads, as
recommended by the Messenger of Allah, may
Allah exalt his mention.
1. Wearing gold rings. Some men wear gold rings
not knowing it is prohibited for them to wear
gold, or they know but they follow their desires.
While others know it is prohibited but use lame
excuse saying, ‘It’s a wedding band.’ They do not
know that wearing this gold ring constitutes
double sin. One for disobeying the Messenger,
may Allah exalt his mention, and the other for
copying Infidels. Muslims did not know wedding
bands in the past. It is a custom, which they
picked from Christians.
On the other hand, one should study Hajj rituals
according to the 5ook and Sunnah to perform it
properly and have it accepted by Allah, the
Exalted.
82
E. Do not neglect staying in Mina in the night of
Arafat and in Muzdalifah in the night of Eed,
because this is the Sunnah of the 0rophet, may
Allah exalt his mention. Spending the night in
Muzdalifah until morning is one a Waajib duty of
Hajj according to the people of knowledge. Never
be deceived by the Hajj campaigns’ owners whose
main concern is to make money in the shortest
possible time to save themselves the trouble of
doing all the procedure of Hajj, regardless whether
their groups adhere to the Sunnah or not.
F. Do not allow anybody to cross in front of you
while you are praying in al-Masjid al-Haram or in
any other masjid. The 0rophet, may Allah exalt his
mention, said: “Were one who crosses in front of a
praying person to know the consequences of
doing so, he would have preferred to wait for
forty than to do so. The narrator said, ‘I don’t
83
know whether he meant forty days, months, or
years.’’23
It is impermissible for you to perform Salat
without having a Sutrah.29 =ather, you should
place something in front of you while you are
praying. You have to stop anyone who tries to
walk in front of you while you are praying. The
0rophet, may Allah exalt his mention,
commanded placing a sutrah for Salat. He said,
‘When you perform Salat, having placed a sutrah
to prevent people from crossing in front of you,
and someone insists in doing so, push his neck,
and try your best to keep him away. If he still
insists, then fight him, for he is shaitan.”2:
23 5ukhari & Muslim
29 Sutrah, a thing which a person places in front of him or
sticks it in the ground in order that no human or animal
walks in front of him while he is praying
2: Ahmad
84
Salih b. Kaisan said: “I saw Abdullah b. Umar
performing Salat in the Ka’bah and he did not
allow anyone to cross in front of him.”2;
The general Ahadeeth that prohibit walking in front
of a praying person are not restricted to one
particular masjid or a place. They apply to alMasjid al-Haram and the 0rophet’s Masjid in
particular and other mosques in general.
0eople of knowledge should avail the opportunity
of meeting pilgrims in Masjid al-Haram and the
Holy sites to teach them Tawheed beside the rites of
Hajj and other relevant rulings in accordance to
the 5ook and the Sunnah. There are many people
who practice polytheistic rituals without being
aware of it.
G. Arguing during Hajj. Arguing during Hajj is
equal to any sinful behavior. Arguing to clarify the
truth for people is not prohibited. Ibn Hazm, may
Allah grant him mercy, said: ‘Arguing is of two
2; Ibn Sa’d
85
types, one is right and one is wrong. The right
argument is lawful during Ihram and outside of it,
Allah says: ‘Invite to the path of your Rubb
through the Sunnah and good admonishing.
Therefore, he who argues for procuring his right
and endeavors to publicize the truth and suppress
falsehood is the one who invites to the path of his
Rubb. Arguing for falsehood willfully and conscientiously
nullifies Ihram and Hajj because Allah says, ‘No
Rafath, or sinful behavior nor argumentation
during Hajj.’
A Da’ee (a preacher) should not argue with a
person who insists on his opinion, since this is
fruitless and may lead to abominable
consequences.
Lawful things to do
%. 5athing; because the 0rophet, may Allah exalt
his mention, did that.
'. Scratching the head and body.
1. Cupping, even if it requires shaving oR the spot
were cupping takes place.
86
2. Smelling perfume.
3. If one’s Ongernail cracks he may break it oR. He
may also have a tooth extracted.
9. Using umbrellas and staying inside tents and
vehicles. =iding topless vehicles is usually done
by fanatic sects. Allah does not permit such
extremism. It is authentically reported that the
0rophet, may Allah exalt his mention, ordered his
Companions to pitch a tent for him in Namirah
and he stayed in it.
I ask Allah to teach us what benefits us and
inspire us to apply it. He is the best to ask.
Ayaat in the Qur’an that concern Hajj procedure
Allah, the Exalted, says:
And, complete the Hajj and Umrah in obedience to
Allah. 5ut if you are held back, then offer an
available sacrificial animal, and do not shave your
heads until the sacrificial animal reaches its
destination.2N He, who happens to fall sick, or if he
2N
The place where it should be killed.
87
suffers an ailment in the scalp, then let him expiate
by fasting, giving food in charity, or sacrificing an
animal. Once you feel safe, and then let those who
perform Hajj and Umrah offer any available
sacrificial animal. 5ut he who cannot afford it, let
him fast three days during the Hajj and seven
when you return home; these are ten complete
days. This applies to those who are not residents
of Makkah. And fear Allah, and know that Allah is
very severe in punishment. Hajj is a set of known
months; so he who determines to perform Hajj in
these months should remember that there is to be
no Rafath, nor improper behavior, nor any
quarrelling during Hajj. And whatever good you
do, Allah knows it. And take provisions; surely, the best
of provision is righteousness. And fear Me alone, O
people of intellects.
There is no sin on you if you seek the bounty of
your Rubb. 5ut when you depart Arafat,
remember Allah at al-Mash'ar al-Haram; and
remember Him as He has guided you, although,
before this, you were of those gone astray.
88
Then advance from where people advance, and
seek forgiveness from Allah. Surely, Allah is Most
/orgiving, Merciful.
And when you conclude your rituals then
remember Allah as you remember your fathers, or
even more than that. And some people say, ‘Our
Rubb! Grant us good things in this world;’ and
such shall have no share in the Hereafter.
And of them there are some who say: ‘O, our
Rubb! Grant us good things in this world as well as
good things in the world to come, and protect us
from the torment of the /ire.’
These shall have a share of what they have earned.
Verily, Allah is swift at reckoning.
And remember Allah during numbered days; but
those who hasten to leave in two days, there is no
sin on them; and those who stay behind, there is
no sin on them. This is for them who fear Allah.
And fear Allah and know that you will be brought
together to Him.3,
3,
Q:':%N9-',1
89
The Prophet’s Pilgrimage
The 0rophet, may Allah exalt his mention, stayed
in Madinah for nine years without performing
Hajj.
It was only in the tenth year when he announced
that he was going to perform it. Many people
came to Madinah, wishing to accompany the
0rophet, may Allah exalt his mention, in this
journey to emulate his performance.
He leW on the '3th or the '2th of Dthul-Qi’dah and
took along with him his sacrificial animals. He
rode his she-camel, al-Qaswa’ intending to
perform Hajj only. Then he started pronouncing
‘Labbaik Allahumma Labbaik’ and people followed
suit.
Aabir, the narrator of the account said: “We went
intending to perform Hajj alone (Ifrad) not Umrah,
because we were not acquainted with Umrah then.
When we entered the House on the 2th of DthulHajjah (when we entered Makkah) the 0rophet,
may Allah exalt his mention, came to the Masjid
and made his she-camel sit down and entered the
90
Masjid. He went straight to the 5lack Stone,
rubbed it with his hand and circumambulated the
Ka’bah with a quick pace. When he reached
Maqam Ibraheem, he recited, ‘And use Maqam
Ibraheem as a praying place.’ He raised his voice
so that people could hear him. He kept Maqam
Ibraheem between him and the Ka’bah and
performed two rak’aat. He recited Surat al-Ikhlas
in the first and al-Kafiroon in the second. Then he
went to Lamzam, drank from it, and poured water
on his head. Then he went to the corner of the
Ka’bah and grabbed it with his hand. Then he
went to as-Safa and al-Marwah reciting, ‘InnasSafa wal-Marwah.’3% In another version he said, ‘I
begin with what Allah began with.’ He climbed
as-Safa until he could see the House. He faced it
and pronounced, ‘La ilaha illa Allah. Allahu Akbar.’
1 times. Then he said, ‘Lailahah illa Allah wahdahu,’
and He defeated the clans alone.’ Then he
supplicated Allah in between. He repeated it three
3% Q. ':%3;
91
times. Then he went to the Marwah, climbed it,
and did what he did on as-Safa. In the last round
of his Sa’ee he stood at al-Marwah and said, ‘O
people! If I knew before hand what I would be
facing, I would not have brought along the
sacrificial animals and turned this into Umrah.
Therefore, he who has not brought a sacrificial
animal let him terminate his Ihram, and consider it
as Umrah. When he was asked whether that
applied to that year or forever, he said, ‘/orever.’
Therefore, people shortened their hair except the
0rophet, may Allah exalt his mention, and those who
brought their sacrificial animals with them. On the
day of Tarwiyah, they all entered Ihram and
intended to perform Hajj. They all marched on to
Mina with the 0rophet, may Allah exalt his
mention, where they performed Dthuhr, Asr,
Maghrib, Isha’ and /ajr. The next day, he went to
Arafah and had a tent pitched for him in Namirah.
He stayed in it and remained in Arafah until
sunset. Then he delivered a speech.
92
During the day in Arafah he performed Dthuhr
and Asr jointly. At sunset and when yellowness
disappeared, he moved on to Muzdalifah and
performed Maghrib and Isha jointly with one
Adthan and two Iqamah, and did not perform any
Salat after that and slept until dawn. He
performed /ajr and then rode his she-camel, alQaswa, and faced the Qiblah praised, Allah and
supplicated him until the daylight was very clear.
/rom there on he moved onto Mina, where he cast
the stones at al-Aamarat al-Kubra, saying, ‘Allahu Akbar’
with every pebble he cast. He said, ‘Гearn your
Hajj rituals from me, because I don’t know
whether I would perform Hajj after this.’ Then he
went and slaughtered 91 camels with his own
hand. He shaved off his head, and let Ali slaughter
the rest. He ordered a piece of meat from each
camel be cooked, and both the 0rophet, may Allah
exalt his mention, and Ali ate from it. He delivered
a speech on the Day of Sacrifice. Then he rode alQaswa’ to Makkah and performed Tawaf alIfadhah, and did not perform Sa’ee.’
93
Hajj is the fifth pillar of Islam that Allah enjoins
once in a lifetime on those who can afford the trip
physically and financially. The 0rophet, may Allah
Islam is based on five pillars: The Testimony of
/aith, "There is no true God except Allah”, the
Salat, the Zakat, and the fasting of =amadhan, and
visiting the House by him who possesses the
means.3'
Preconditions of Hajj
B. Islam
C. Adulthood
D. Sanity
E. /reedom
F. Capability
G. The mahram31 (for women.)
Capability refers to physical and financial ability to
perform Hajj.
3' 5ukhari & Muslim
31Maharim pl. of mahram, a male escort such as a husband,
or one of the woman's male siblings who are not lawful for
her to marry.
94
The 0rophet, may Allah exalt his mention, warned:
“It is unlawful for a woman to travel without a
mahram.”32
Hence, Hajj is not incumbent on a woman who
does not have a mahram even if she can afford it.
32 5ukhari & Muslim.
95
Arkaan of Hajj (Indispensable rituals)
Missing any of the Arkaan of Hajj renders it
invalid.
B. Ihram.
C. Standing on Arafah.
D. Tawaf al-Ifadhah.
E. The Sa’ee.
The Wajibat (duties) of the Hajj
The Wajibat are the rituals the missing of which
requires an offering to be killed in Makkah and be
distributed among the poor people there. The one
who offers it should not eat from its meat. If one
cannot afford making an offering, he must observe
ten days of fasting instead: three during the Hajj,
and seven upon returning home. These Wajibat are:
%. Entering the state of Ihram from the Meeqat.
'. Staying in Arafah until sunset.
1. Spending the following night in Muzdalifah.
2. Spending the nights of the days of Tashreeq in
Mina.
3. Casting pebbles.
96
9. Shaving off or shortening the hair (for men) and
clipping a small piece of hair for women.
:. Tawaf al-Wada'.
Ihraam
Ihram is the practical manifestation of the intention for
Hajj and the Umrah.
B. Things to do before Ihram
Clipping fingernails and toenails, trimming
mustaches, plucking or shaving off armpit and
pubic hair, performing Wudhu’ or a bath (a shower)
which is preferable; women in menstruation or
postnatal period should have a bath or a shower.
At the Meeqat, enter the state of Ihram and recite
the Talbiyah of the intended ritual once only. You
may also recite the takbeer, tahmeed, tahleel and
tasbeeh. Do not utter the intention verbally for
performing Hajj or Umrah, such as saying: "O
Allah! I intend to perform the Hajj or Umrah, so
make it easy for me". Your intention was already
made in your mind the moment you left home.
97
Expressing intention verbally for any act of
worship was not the practice of the 0rophet, may
Allah exalt his mention. Thus, doing so is bid’ah
(an innovated ritual). The 0rophet, may Allah
Every innovated ritual is bid’ah, and every bid’ah is
a means of deviation, and every means of
deviation leads to /ire.33
C. Conditional Ihram
You may also stipulate the following condition
upon Allah, just in case you cannot complete the
rites of Hajj or Umrah for one reason or another:
‫ﺘﹺﻨﻲ‬‫ﺴ‬
 ‫ﺒ‬‫ﺣ‬ ‫ﺚ‬
‫ﻴ ﹸ‬ ‫ﺣ‬ ‫ﺤﻠﱢﻲ‬
 ‫ﻣ‬ ‫ﻬﻢ‬ ‫ﺍﻟﻠ‬
Allahumma mahilli haithu habastani.
O Allah! The termination of my Ihram will be
wherever You withhold me.
When you have stipulated this condition you do
not have to offer a sacrificial animal or return next
year to perform Hajj in lieu of your incomplete
33 Muslim.
98
Hajj unless it is your first Hajj, then you must
return to perform it next year.
D. Types of Hajj
There are three types of Hajj: Tamattu’, Qiraan, and
Ifrad.
a. Tamattu’ performing the Umrah during the months of
Hajj. Once a pilgrim completes the Umrah, he can terminate
the Ihram, only to re-enter it on the ;th of DthulHajjah (the Day of Tarwiyah) with the intention of
performing the Hajj. A pilgrim does not have to go
to the Meeqat to re-enter the state of Ihram for
performing the Hajj; he can do so in his residence
in Makkah, or Mina. This type of Hajj requires a
Hadee (a sacrificial animal.)
b. Qiraan performing Hajj and Umrah jointly
without interruption until one casts the pebbles on
the day of Eed, and shaves off his head. This type
requires Hadee as well.
c. Ifrad, performing Hajj only.
99
You may choose whichever type of Hajj you wish;
yet, the best is Tamattu’.
E. The Talbiyah
The Talbiyah of Umrah:
‫ﺓ‬‫ﻤﺮ‬ ‫ﻌ‬ ‫ ﺑ‬‫ﻬﻢ‬ ‫ﻚ ﺍﻟﻠ‬
 ‫ﻴ‬ ‫ﺒ‬‫ﹶﻟ‬
Labbaikal'llahumma bi Umrah
O Allah! Here I am responding to You in
performing the Umrah.
The Talbiyah of Hajj only:
‫ﺞ‬
‫ﺤ‬
 ‫ ﹺﺑ‬‫ﻬﻢ‬ ‫ﻚ ﺍﻟﻠ‬
 ‫ﻴ‬ ‫ﺒ‬‫ﹶﻟ‬
Labbaikal'llahumma bi Hajj
O Allah! Here I am responding to You in performing the
Hajj
The Talbiyah of Hajj Qiraan:
‫ﺞ‬
 ‫ﺣ‬ ‫ﺓ ﻭ‬ ‫ﺮ‬ ‫ﻤ‬ ‫ﻌ‬ ‫ ﺑ‬‫ﻬﻢ‬ ‫ﻚ ﺍﻟﻠ‬
 ‫ﻴ‬ ‫ﺒ‬‫ﹶﻟ‬
Labbaikal'lahumma bi Umratin wa Hajj.
O Allah! Here I am responding to You in
performing the Umrah and the Hajj
100
The 0rophet, may Allah exalt his mention, added
the following to the Talbiyah for the Hajj:39
‫ﻌﺔ‬‫ﺳﻤ‬ ‫ ﻫﺬﻩ ﺣﺠﺔ ﻻﺭﹺﻳﺎﺀ ﻓﻴﻬﺎ ﻭﻻ‬‫ﻬﻢ‬ ‫ﺍﻟﻠ‬
Allahumma hadthihi hijjatun la riya'a fiha wala
sum'ah.
O Allah! This Hajj of mine is free from hypocrisy,
or boasting.
And in case of Umrah:
‫ﻌﺔ‬‫ﺳﻤ‬ ‫ ﻫﺬﻩ ﻋﻤﺮﺓ ﻻ ﹺﺭﻳﺎﺀ ﻓﻴﻬﺎ ﻭﻻ‬‫ﻬﻢ‬ ‫ﺍﻟﻠ‬
Allahumma hadthihi Umratun la riya'a fiha wala
sum'ah.
O Allah! This Umrah of mine is free from
hypocrisy, or boasting.
The above are to be recited once upon entering the state
of Ihram, whereas, the following Talbiyah must be recited
repeatedly until a pilgrim reaches certain points
and times that will be explained later on:
39 Authentically reported by adh-Dhiyaa'.
101
‫ﺔ‬‫ﻌﻤ‬ ‫ﺪ ﻭﺍﻟﻨ‬‫ﳊﻤ‬
‫ﻚ ﺇﻥﱠ ﺍ ﹶ‬‫ﻴ‬‫ﺷﺮﹺﻳﻚ ﻟﻚ ﻟﺒ‬ ‫ﻚ ﻻ‬‫ﺒّﻴ‬‫ ﹶﻟ‬،‫ﻚ‬‫ﺒﻴ‬‫ ﹶﻟ‬‫ﻬﻢ‬ ‫ﻚ ﺍﻟﻠ‬
 ‫ﻴ‬ ‫ﺒ‬‫ﹶﻟ‬
‫ﻚ‬
 ‫ﻚ ﻟ‬‫ﺷ ﹺﺮﻳ‬ ‫ﻟﻚ ﻭﺍﳌﹸﻠﻚ ﻻ‬
Labbaikal'llahumma labbaik, labbaika
la shareeka laka labbaik. Innal hamda wanni'mata laka wal mulk, la shareekalak.
Here am I, O, Allah; here am I. There is no partner
with You. Here am I. Surely, all praise and graces
are Yours, and so is the dominion! There is no
partner with You.
mention, recited this Talbiyah loudly and
repeatedly until he cast Aamrat al-Aqabah.3:
F. Requirements of Ihram
+Entering the Ihram from the Meeqat.
+Men should not wear sewn clothes, underwear,
head covers (hats or the like) socks, gloves, or
footwear that cover the heels.
3: See the 0rocedure of the Hajj.
102
+As for women, they should not wear gloves, burqu’,3;
or niqab.3N 5ut there is no harm in covering their faces in
presence of men.
G. Prohibited Things
a. Trimming or plucking or shaving any part of
the body.
b. Clipping fingernails or toenails.
c. Covering the faces (by women) when no male
strangers are around.
d. Wearing perfume.
e. Consummating Marriage.
f. Having sexual intercourse: If this takes place during
the first Ihram then Hajj or Umrah would be
nullified, and the pilgrim must offer a sacrificial
animal and complete the rituals, but must return
next year to perform the annulled Hajj or the
Umrah. If such violation takes place during the
3; A burqu', a piece of leather or cloth with which a woman
veils her face having in it two holes for the eyes.
3N Niqab: a woman's face-veil.
103
second Ihram, then Hajj would not be nullified, a
sacrificial animal, however, must be offered.
g. The mubasharah,9, or doing a thing which may
lead to it such as kissing or fondling.
Umar bin al-Khattab, Ali and Abu Hurairah were
asked about a man who had an intercourse with
his wife. They said that he should continue his
Hajj, offer a sacrificial animal, and return the
following year to perform Hajj.9%
Whatever applies to men from the above
prohibitions applies to women, except for wearing
sewn clothes. A woman may wear any clothes9'
and should cover her hair.
H. Al-Mawaqeet 91
Al-Mawaqeet are of two kinds:
9, Contacting the woman skin to skin.
9% Imam Malik, al-Muwatta'.
9'Any clothes that conform to the Islamic dress codes.
91 The mawaqeet (pl. of Meeqat), points at which pilgrims on their
way to perform the Hajj or the Umrah assume the state of
Ihram, that is, consecration and the ritual dress that marks it.
104
a. The Mawaqeet in terms of time: The months of
the Hajj season: Shawwal, Dthul-Qi'dah and the
first ten days of Dthul-Hajjah.
b. The mawaqeet in terms of places:
B. Dthul-Hulaifah, the Meeqat of the residents of Madinah
and those who cross it. It is 213 kilometers away
from Makkah. It is the furthest Meeqat from Makkah, it is
also known as Abyar Ali.
C. Al-Juhfah, the Meeqat of the residents of Syria
and Egypt as well as of those who cross it. It is a
village located near =abigh, which is %;,
kilometers away from Makkah. Nowadays people
enter the Ihram from =abigh.
D. Yalamlam, the Meeqat of the people of Yemen
and countries aligned with it, and for those who
cross it. Yalamlam is a valley, which is N'
kilometers away from Makkah.
105
E. Qarn al-Manazil, the Meeqat of the people of
Najd, Ta'if, and those who cross it. It is also known
as As-Sayl al-Kabeer, which is :3 kilometers away
from Makkah.
F. Dthat Irq, the Meeqat of the people of Iraq,
Khurasan, middle and north of Najd, the towns
aligned with them, as well as for those who cross
it. This Meeqat is a valley, which is approximately
%,, kilometers away from Makkah.
Those who are living within the radius of the
mawaqeet may assume the Ihram from the place in
which they live.
A Makkan intending to perform Hajj may put on
Ihram in Makkah itself, but if he intends to
perform Umrah, he may do so from any place
outside the boundaries of the Haram, such as
Masjid A’ishah in at-Tan'eem, or Al-Au'urranah.
It is not permissible for anyone intending to perform
Hajj or Umrah to cross the Meeqat without putting
on Ihram. He who does so must return to the
106
Meeqat to put on Ihram or to do so from wherever
he happens to be provided he sacrifices a sheep as
expiation. If he puts on Ihram before arriving at the
Meeqat, though it is not praiseworthy to do so, his Hajj or
Umrah would be valid.
107
The Tawaf
B. Types of Tawaf (circumambulating the Ka'bah
seven times)
There is more than one type of Tawaf, and only
Tawaf al-Ifadah is a pillar of Hajj.
a. Tawaf al-Qudoom (Arrival).
b. Tawaf al-Ifadhah, which is a pillar of Hajj the
missing of which, nullifies Hajj.
c. Tawaf al-Wada' (/arewell) which is the last rite a
pilgrim performs before leaving Makkah. It is
Wajib, the missing of which necessitates a
sacrificial animal.
d. Optional Tawaf.
C. The Sunan of Tawaf
a. Kissing, or touching, or just pointing at the
5lack Stone with one's finger upon commencing
the Tawaf.
b. Al-Idhtiba' throughout the Tawaf, that is,
wrapping with a towel of Ihram the upper part of
the body exposing the right arm and shoulder.
108
Once the Tawaf is over, one should cover both
shoulders and arms.
c. The Ramal, which is taking quick pace during
the first three rounds of Tawaf.
d. Touching rukn al-Yamani by the hand every
round, if possible, otherwise, neither pointing at it
nor forcing one's way to it is required.
e. The recitation of the following ayah between the
rukn al-Yamani and the 5lack Stone:
Our Rubb! Grant us hasanah92 in this world and
hasanah in the Hereafter, and protect us from the
torment of the /ire.93
f. Standing between the 5lack Stone and the door
of the Ka'bah sticking one's chest to the wall of the
Ka'bah supplicating Allah. The 0rophet, may
Allah exalt his mention, did so.99
g. After completing seven rounds, one should
proceed to Maqam Ibraheem, if possible, to
92 The reward of good action.
93 Q. ':',%
99 As-Saheehah, Y'%1;
109
perform two rak’aat to recite in the first al-/atihah
followed by 'al-Kafiroon, and in the second, al/atihah followed by al-Ikhlas.
h. Drinking from Lamzam water after the two
rak’aat then returning to the 5lack Stone if possible
before proceeding to the Mas'a.
While in Tawaf, one should behave as though he is
performing Salat, that is, he should busy himself
with the dthikr, supplication, and Qur'anic
recitation. There are no particular supplications
for each round. One may supplicate Allah for
anything that is good in this world and in the
world to come. One should also avoid harming
people by pushing, or forcing his way through, or
by uttering offensive language. This should be
applied throughout the Hajj rituals.
110
The Sa’ee:
It is the tripping between Safa and Marwah. =ecite
the following ayah on your way to the Safa:
Surely, the Safa & the Marwah are among the rites
of Allah. It is therefore, no sin on him who is on
pilgrimage to trip in between.9:
Tripping between the two hills seven times,
beginning with as-Safa, and ending with alMarwah; stopping at each hill supplicating Allah
while facing the Ka'bah.
Standing on Arafah
The 0rophet, may Allah exalt his mention, said:
“Hajj is Arafah”.9; This means halting in Arafah
even for a moment with the intention of doing so
as a ritual of Hajj, from the afternoon of the ninth
of Dthul-Hajjah until the dawn of the tenth of
Dthul-Hajjah (the first day of Eed).
9: Q. ':%3;
9; At-Tirmidthee, Abu Dawood & others
111
Hajj for children
0arents who bring their children with them
should make intention on their behalf for
performing Hajj. Such Hajj would be valid
according to the following tradition:
A woman held up her child, and asked the
"Would Hajj of this child be valid?” He replied:
"Yes, and you will be rewarded for him."9N
Such Hajj is considered as supererogatory for the
child. However, once he reaches the age of
puberty, he must perform the obligatory Hajj.
If such a child is too young, his guardian may
recite the Talbiyah, and cast the stones on his
behalf; otherwise, he should do these rites himself.
Hajj for women
Hajj is obligatory on women as it is on men, once
the above conditions are fulfilled, particularly the
9N Imam Ahmad, Muslim & others.
112
condition of the mahram. The 0rophet, may Allah
Гet no man meet a woman privately unless she is
accompanied with her mahram.:,
Although her Hajj would be valid, yet a woman
would commit a sin if she goes for Hajj without a
mahram. It is illegal for a woman to travel with the
company of other women going for Hajj, or
elsewhere, for a woman or a group of women do
not substitute a mahram.
It is praiseworthy for a woman to seek her
husband's permission for performing the
obligatory Hajj. If he refuses, she may leave without his
permission, provided she is accompanied by a
mahram. The 0rophet, may Allah exalt his
mention, said: “No obedience is due to a creature if it
involves disobeying the Creator.”:%
On the other hand, it is not commended for a
woman to perform Hajj more than once. The
:, 5ukhari & Muslim.
:% Muslim.
113
0rophet, may Allah exalt his mention,
commanded his wives who accompanied him in
his /arewell Hajj not to perform optional Hajj
saying:
It is this Hajj for you, and stick to the mats of your
homes thereafter.
Hajj on behalf of others
He who can afford the trip but is incapacitated by
a terminal disease or old age, it would be
incumbent on him to deputize someone (male or
female) to perform the Hajj on his behalf.
He who intends to perform the Hajj on behalf of
others should have already performed Hajj for
himself.
The 0rophet, may Allah exalt his mention, heard a
man saying, ‘O Allah Here I am responding to
You in performing the Hajj on behalf of
Shubrumah.’ He asked him: Did you perform the
Hajj for yourself? The man said, ‘No’! He said to
114
him: ‘0erform your Hajj first then (next year)
perform it on behalf of Shubrumah’.:'
Important Note:
If a woman who is performing Tamattu’:1 type of
Hajj menstruates before starting the Tawaf and fears
missing some of the Hajj rites, she may enter the
Ihram with the intention of performing the Qiran
type of Hajj.
A woman in menstrual or postnatal period can
perform all the Hajj rituals except for the Tawaf
and Salat.
:' Abu Dawood & Ibn Majah.
:1 To perform Umrah then Hajj separately, while Qiran is
performing Umrah and Hajj jointly.
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Procedure of Umrah
The steps mentioned here, are subsequent to
entering the state of Ihraam from respective
Meeqat station.
B. Entering Makkah
It is better to enter Makkah from the upper side, if
possible, during the day, but there is no harm in
entering it by night. It is recommended that one
should enter al-Masjid al-Haram (the sacred
Masjid) through as-Salam gate. It is also called the
gate of Bani Shaibah, which is across from the
Ka'bah, saying:
Recite the ayaat and supplications in Arabic
transliteration
‫ﻮﺍﺏ‬‫ﺢ ﱄ ﹶﺃﺑ‬
 ‫ﺘ‬‫ ﺍﹾﻓ‬‫ﻬﻢ‬ ‫ﻮ ﹸﻝ ﺍﷲ ﺍﻟﻠ‬‫ﺭﺳ‬ ‫ﻡ ﻋﻠﻰ‬ ‫ﻼ‬‫ﻼ ﹸﺓ ﻭﺍﻟﺴ‬‫ﺴ ﹺﻢ ﺍﷲ ﻭﺍﻟﺼ‬
 ‫ﹺﺑ‬
‫ﻚ‬‫ﻤﺘ‬ ‫ﺣ‬ ‫ﺭ‬
Bismillah wassalatu wassalamu ala Rasoolillah.
Allahummaf-tah lee abwaaba rahmatik.
116
I begin with the name of Allah. May Allah render
Rasoolullah safe from every evil. O Allah! Open for
me the gates of Your mercy.
Once you see the Sacred House, raise your hands
and say:
‫ﻼﻡ‬‫ﻨﺎ ﺑﺎﻟﺴ‬‫ﻨﺎ ﺭﺑ‬‫ﻼﻡ ﻓﺤﻴ‬‫ﻚ ﺍﻟﺴ‬
 ‫ﻨ‬ ‫ﻣ‬ ‫ﻼﻡ ﻭ‬‫ﺖ ﺍﻟﺴ‬
 ‫ﻧ‬‫ﻢ ﹶﺃ‬ ‫ﻬ‬ ‫ﺍﻟﻠ‬
Allahumma antas-Salam, wa minkas-Salam,
fahiyyina Rabbana bissalam.
O Allah! You are Security Granter, and safety
comes from You. O Allah! Greet us with as-Salam.
C. Tawaaf al-Qudoom
Once you enter al-Masjid al-Haram, start with
Tawaf (Arrival's circumambulation.) If it is time for a
congregational Salat, pray first then perform the
Tawaf starting off with kissing, touching the 5lack
Stone (if possible) otherwise, it is enough to point
at it with your finger saying:
Bismillah, Allahu Akbar
=epeat this phrase whenever you reach the 5lack
Stone, or the black strip on the ground, which
shows where you begin your Tawaf. Once you
117
reach al-Rukn al-Yamani, grab it with your right
hand, if possible, without kissing it, and on your
way to the 5lack Stone, recite the following:
‫ﺏ‬
 ‫ﻨﺎ ﻋﺬﺍ‬‫ﺓ ﺣﺴﻨﺔ ﻭﻗ‬ ‫ﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻻﺧﺮ‬‫ﻧ‬‫ﻨﺎ ﰲ ﺍﻟﺪ‬‫ﻨﺎ ﺁﺗ‬‫ ﺭﺑ‬‫ﻬﻢ‬ ‫ﺍﻟﻠ‬
‫ﺭ‬ ‫ﺎ‬‫ﺍﻟﻨ‬
Allahumma Rabbana Aatina fiddunya hasanatan
wa fil'akhirati hasanatan waqina adthaabannaar
Our Rubb! Grant us hasanah:2 in this world and
hasanah in the Hereafter, and protect us from the
torment of the /ire.
D. Once the seventh round of Tawaf is completed,
perform two rak'aat Salat behind Maqam Ibraheem,
if possible, or anywhere in this Masjid. =ecite in
the first rak'ah, al- /atihah and al-Kafiroon, and in
the second rak'ah, al-/atihah, and al-Ikhlas.
Allow no one to walk in front of you while you are
praying.
:2 The reward of good action.
118
E. After Salat, drink Lamzam water as much as
you can, and pour some of it on your head.
F. 0roceed to the little hillocks of as-Safa and on
your way to it, recite the following verse:
‫ﺮ ﹶﻓﻼ‬ ‫ﻤ‬ ‫ﺘ‬‫ﻋ‬ ‫ﻭ ﺍ‬ ‫ﻴﺖ ﹶﺃ‬ ‫ﺒ‬‫ ﺍﻟ‬‫ﺣﺞ‬ ‫ﻦ‬ ‫ﻤ‬ ‫ﺋ ﹺﺮ ﺍﷲ ﹶﻓ‬‫ﻌﺎ‬ ‫ﺷ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺮﻭ ﹶﺓ‬ ‫ ﹶﻔﺎ ﻭﺍ ﹶﳌ‬‫ﺇﻥﱠ ﺍﻟﺼ‬
‫ﻤﺎ‬ ‫ﻑ ِﹺﺑ ﹺﻬ‬
 ‫ﻳﻄﱠﻮ‬ ‫ﻪ ﹶﺃ ﹾﻥ‬ ‫ﻴ‬ ‫ﻋ ﹶﻠ‬ ‫ﺡ‬
 ‫ﻨﺎ‬‫ﺟ‬
Innas-Safa wal-Marwata min sha'a'irillah faman
Hajjal-Baita awi' tamara fla junaha alaihi ayyattawwafa
bihima.
Verily, as-Safa, and al-Marwah are among the rites
of Allah, so there is no sin on him who performs
the Hajj or the Umrah to walk back and forth
between them.:3 Then say:
‫ﺪﹶﺃ ﺍﷲ ﺑﻪ‬ ‫ﺑ‬ ‫ﹸﺃ ﺑﹺﻤﺎ‬‫ﺑﺪ‬‫ﺃﹼ‬
Abda'u bima bada'Allahu bih.
I start with what Allah started.
When you are atop as-Safa, face the Ka'bah and raise
your hands supplicating:
:3 Q. ':%3;
119
(‫ ﻣﺮﺍﺕ‬٣) ‫ﺮ‬ ‫ﺒ‬‫ ﺍﷲ ﹶﺃ ﹾﻛ‬.‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‬
‫ ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﳛﻴﻲ‬.‫ﻚ ﻟﻪ‬‫ﺷ ﹺﺮﻳ‬ ‫ﻩ ﻻ‬ ‫ﺪ‬ ‫ﺣ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭ‬
.‫ﺮ‬‫ﺪﻳ‬ ‫ﻲ ٍﺀ ﹶﻗ‬ ‫ﻭﳝﻴﺖ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞﱢ ﺷ‬
‫ﻡ‬‫ﻫﺰ‬ ‫ﻩ ﻭ‬‫ﺒﺪ‬ ‫ﺮ ﻋ‬ ‫ﺼ‬
 ‫ﻧ‬‫ﻩ ﻭ‬ ‫ﺪ‬ ‫ﻋ‬ ‫ﻭ‬ ‫ﺰ‬ ‫ﺠ‬
 ‫ﻧ‬‫ﻚ ﻟﻪ ﺃ‬‫ﺷ ﹺﺮﻳ‬ ‫ﻩ ﻻ‬ ‫ﺪ‬ ‫ﺣ‬ ‫ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭ‬
‫ﻩ‬ ‫ﺍﺏ ﻭﺣﺪ‬‫ﺍﻷﺣﺰ‬
La illaha illallah. Allahu Akbar (D times)
La illaha illal'lahu wahdahu, la shareeka lah,
lahul mulku walhul hamdu yuhiyee wa yumeet
whuwa alla kulli sha'in qadeer.
La illaha illal'lahu wahdahu, la shareeka lah,
anjaza wa'dahu, wa nasara abdahu wa hazamal
ahzaba wahdah. (D times)
There is no true god except Allah. Allah is the
Greatest. There is no true god except Allah alone.
He fulfilled His promise, supported His slave and
He defeated the clans all alone.
In the meantime, supplicate and beg Him to fulfill
your needs, then walk down the hill -take a brisk
walk between the two green lights. Once you are
atop al-Marwah, face the Ka'bah and repeat what
120
you recited on as-Safa, then continue tripping back
and forth between the two hills repeating the same
supplication on each hill, thus to complete seven
trips ending them on al-Marwah.:9
After completing seven rounds of the Sa’ee,
shorten your hair thus to mark the end of your
Umrah. Shortening means to cut short all of your hair,
not just clipping little hair, here and there as many
ignorant people do.
Important Notes: Pillars & Waajib acts of Umrah
Umrah has its unique pillars the avoiding of
which would nullify the Umrah. They are three
things; Ihraam, Tawaf and Sa’ee.
The Waajib acts of Umrah are two things, the
leaving of which would necessitate the pilgrim to
expiate with a sacrificial animal, which is to be
distributed to the poor in Makkah, and he should
not eat anything from it. These acts are, to enter
:9 The distance between the Safa and the Marwah is
considered as one trip, and likewise between the Marwah
and the Safa.
121
the state of Ihraam from outside the Haram area
and to shave off the hair or shorten it.
122
Hajj Day by Day
Ith Dthul-Hajjah
B. On the Day of Tarwiyah, (the ;th of Dthul-Hajjah)
if you are performing Tamattu’ (interrupted Hajj)
reassume the Ihram in order to initiate Hajj rites
following the same procedure you did in the
Meeqat. Those pilgrims staying in Makkah may
assume Ihram from their residence, and initiate
Hajj rites by saying:
‫ﺞ‬
‫ﺤ‬
 ‫ ﹺﺑ‬‫ﻬﻢ‬ ‫ﻚ ﺍﻟﻠ‬
 ‫ﻴ‬ ‫ﺒ‬‫ﹶﻟ‬
Labbaikal lahumma bi Hajj.
Here am I responding to You, O Allah! To perform
Hajj.
::
As for Qarin and Mufrid,:; they remain in Ihram
throughout the Hajj procedure. In the meantime,
continue reciting the following Talbiyah:
‫ﺔ‬‫ﻌﻤ‬ ‫ﺪ ﻭﺍﻟﻨ‬‫ﳊﻤ‬
‫ﻚ ﺇﻥﱠ ﺍ ﹶ‬‫ﻴ‬‫ﺷﺮﹺﻳﻚ ﻟﻚ ﻟﺒ‬ ‫ﻚ ﻻ‬‫ﺒّﻴ‬‫ ﹶﻟ‬،‫ﻚ‬‫ﺒﻴ‬‫ ﹶﻟ‬‫ﻬﻢ‬ ‫ﻚ ﺍﻟﻠ‬
 ‫ﻴ‬ ‫ﺒ‬‫ﹶﻟ‬
‫ﻚ‬
 ‫ﻚ ﻟ‬‫ﺷ ﹺﺮﻳ‬ ‫ﻟﻚ ﻭﺍﳌﹸﻠﻚ ﻻ‬
:: A person performing Qiran Hajj.
:; A person performing Ifrad Hajj.
123
Labbaikal'llahumma labbaik, labbaika la
shareeka laka labbaik. innal hamda wan-ni'mata laka wal
mulk, la shareeka lak.
(until you cast the pebbles at Aamratul-Aqabah).
You may also place the condition which is
mentioned under the 'The Conditional Ihram'.
C. 0roceed to Mina before noon. 0erform the daily
prayers, each on time, but shorten Dthuhr, Asr,
and Isha' to two each.
Kth of Dthul-Hajjah
D. Once the sun has risen, move on to Arafah
reciting the Talbiyah and takbeer.
E. At the time of Dthuhr perform both Dthuhr and
Asr prayers jointly, two rak’aat each. /ace the Qiblah
and supplicate Allah persistently, humbly, and
lowly with your palms facing upward.
The best of the words that I and the 0rophets
before me uttered on Arafah are the following:
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‫ﻮ ﻋﻠﻰ‬ ‫ﻫ‬ ‫ﺪ ﻭ‬‫ﳊﻤ‬
.‫ﺮ‬‫ﺪﻳ‬ ‫ﻲ ٍﺀ ﹶﻗ‬ ‫ﺷ‬ ‫ﹸﻛﻞﹼ‬
La illaha illallah wahdahu la shareeka lahu lahul
mulk walahul hamdu wahuwa ala kulli shai'in
qadeer.
There is no true god except Allah alone. To Him
belongs the Dominion and all the praise is due to
Him, and He is capable of doing all things.:N
The term, ‘standing’ does not imply that you have
to remain on your feet all day long. It only means
to stay in Arafah that day whether standing,
sitting, or lying down, as long as you earnestly busy
yourself with supplication and the remembrance
of Allah most of the time until sunset. It is not
lawful to leave before sunset. He who does so
commits a sin. He should return to Arafah and
remain there until sunset and must offer a
sacrificial animal.
:N At-Tabarani & others.
125
“Allah will be boastful of the people of Arafah
before the habitants of the heavens (the angels)
saying to them: “Look at My slaves coming to
Me dusty and shaggy”.;,
F. 5y sunset, move on to Muzdalifah quietly, and
perform there the Maghrib Salat 1 rak'aat and
follow it with the Isha Salat, two rak'aat, at the time
of the Isha Salat, then spend the night there.
It is permissible for weak people and those
accompanying them to move out of Muzdalifah to Mina
after midnight, and cast Aamratul-Aqabah upon
reaching it.
G. 0ray the Fajr Salat of this day (the ' Sunnah and
the ' fardh) in Muzdalifah.
;, Ahmad & others.
126
BLth of Dthul-Hajjah
H. /ace the Qiblah and supplicate Allah wherever
you are in Muzdalifah, and recite the following
supplication:
‫ﻮ ﻋﻠﻰ‬ ‫ﻫ‬ ‫ﺪ ﻭ‬‫ﳊﻤ‬
.‫ﺮ‬‫ﺪﻳ‬ ‫ﻲ ٍﺀ ﹶﻗ‬ ‫ﺷ‬ ‫ﹸﻛﻞﹼ‬
La illaha illallah wahdahu la shareeka lahu lahul
mulk walahul hamdu wahuwa ala kulli shai'in
qadeer.
Keep supplicating until very late that morning.
I. Go to Mina before sunrise, and pick seven chick-peasize pebbles on your way to Mina. It is
permissible, however, to pick them from
Muzdalifah or Mina.
K. Keep reciting the Talbiyah until you reach
Aamarat al-Aqabah -the closest to Makkah- Then
cast the seven pebbles at it saying: ‘Allahu Akbar'
every time you cast one. Make sure that the pebble
you cast falls in the basin of the post. If it does not,
127
cast another in its place. It is not permissible to
hurl big stones, slippers, shoes, or other objects at
the post. You may harm people by doing so, or by
forcing your way through.
BL. After casting the pebbles, slaughter your
sacrificial animal or have it slaughtered. If you
cannot afford the offering, you may observe
fasting of three days during the Hajj, and seven
after you return home. It is praiseworthy for you
to eat from the meat of your own sacrificial
animal, and distribute the rest to needy people.
BB. Shorten your hair, or better yet shave it off, for
the 0rophet, may Allah exalt his mention, invoked
Allah's mercy three times on those who shave-off
their hair. As for women, it suffices them to clip a
tiny piece of their hair.
BC. Having completed the above rites, you may
terminate your Ihram, that is, all things that were
prohibited during the Ihram become lawful again,
128
except for sexual activities, even if you have not
had your sacrificial animal slaughtered. This is
called the preliminary termination of Ihram.
BD. Have a shower and proceed to Makkah to
perform the Tawaf al-Ifadhah. It is better to follow it
with two rak'aat by Maqam Ibraheem, if possible,
or anywhere else in the masjid. If Tawaf al-Ifadhah
is not performed in the same day, such a pilgrim
who has terminated his Ihram, and worn his
regular clothes, must resume his Ihram until he
performs this Tawaf. This is according to the
instructions of the 0rophet, may Allah exalt his
mention, who said:
This is a day in which you are permitted to
terminate your Ihram -except for approaching
women- once you cast the Jamrah; but if you do
not perform the Tawaf before the evening, then
you must resume your Ihram as you were before
casting the Jamrah, before you perform the Tawaf.;%
;% Abu Dawood
129
There are some scholars who suggest that this
might be difficult for many people; therefore, they
suggest that there is no harm in terminating Ihram
even if one does not perform Tawaf al-Ifadhah in
the same day. We must always bear in mind that it
is the Messenger of Allah, may Allah exalt his
mention, whom Allah commands us to follow, no
one else. The Messenger of Allah, may Allah exalt
his mention, said: “Гearn from me your rituals of
Hajj.”;'
According to the judicial maxim: "If there is a
textual proof (from the Qur'an or the Sunnah)
there is no room for opinion," regardless who issues
such opinion.
BE. If you are performing Hajj Tamattu’, you have
to perform another seven rounds of Sa’ee. If you
are performing the Qiran, or Ifrad and did not
perform the Sa’ee, following the arrival's Tawaf,
then you must perform the Sa’ee. At that point,
;' Muslim & others.
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Ihram will be terminated. This is called the final
termination of Ihram. Everything that is prohibited
by Ihram becomes lawful again.
BBth &BCth of Dthul-Hajjah
BF. =eturn to Mina to spend there the rest of Eed
days and nights, that is, the %%th, %'th and the %1th
of Dthul Hajjah. During this period, perform the
daily Salat each at its due time shortening the fourrak'aat Salat to two. (Dthuhr, Asr, & Isha').
BG. Casting the pebbles should take place in the
aWernoon on these days. On the %%th, cast seven
stones at the first Jamrah, which is located near
Masjid al-Kheef, in the same manner you did
before.
BH. After casting the stones, step forward keeping
the Jamrah on the left side while facing the Qiblah,
and supplicate Allah for a long time. Then move
on to cast the second Jamrah, or the middle post
with another seven stones, then step aside to keep
131
it on your right, and supplicate for a period
shorter than the first. After casting the third
Jamrah, no supplication is required.
BI. /ollow the same procedure which you did on
the previous day. If you wish to leave a day
earlier, you may leave Mina before sunset that
day, but if you prefer to stay behind until the %1th,
which is better, you should cast the stones at the
three Jamarat as you did before, and go to Makkah
thereafter to perform the Tawaf-al Wada’, or the
/arewell Tawaf, if you are not a resident of
Makkah. The Hajj procedure would be concluded
by the performance of this Tawaf.
BK. It is permissible to delay the casting of the
stones until the %1th day provided you cast them in
order, that is, to cast the first Jamrah, the middle,
then al-Aqabah. It is better for you to cast the
stones in the afternoon, but if it is too crowded,
you may cast them during the night. The 0rophet,
may Allah exalt his mention, timed the beginning of
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casting the stone (i.e. after Dthuhr) but did not
time its end.
The Eed Day
It is preferable to perform the rites of the Eed day,
the %,th of Dthul-Hajjah, in the following order:
B. Cast the stones at the Jamrat al-Aqabah.
C. Slaughter or have the sacrificial animal
slaughtered for you.
D. Shave-off, or shorten your hair to terminate the
Ihram.
E. Tawaf al-Ifadhah,
F. Sa’ee (In case of Tamattu’)
This was the procedure which the 0rophet, may
Allah exalt his mention, followed. There is no
harm, however, if a pilgrim performs one rite
before the other, such as shaving the hair before
slaughtering the sacrificial animal, or performing
the Tawaf before casting the stones, or the like.
133
Reminders
• Deputation for casting the stones is permissible
only for weak, not healthy men or women. A
deputy should cast his stones first then his
principle's.
• A pilgrim or a mu'tamir;1 must guard his tongue
from telling lies, backbiting, slandering, or
arguing.
• One must choose good company, and make sure
the funds he brings along to cover his stay are
earned through lawful means.
• It is permissible for the muhrim;2 to have a bath,
or a shower, or put on a cleaner set of towels. Use
only unscented soap, or laundry detergent.
• The period of slaughtering animals extends until the
sunset of the %1th of Dthul-Hajjah.
• When a pilgrim wants to leave Makkah, he
should not do so before performing the Tawaf AlWada’ or the /arewell Tawaf. A woman in her
;1 A person performing the Umrah.
;2 A person in a state of Ihram.
134
menstrual or postnatal period does not have to
wait until she becomes clean to perform this
Tawaf. The 0rophet, may Allah exalt his mention,
gave such women permission to leave without
performing this Tawaf.;3
Bida';9 (Innovated practices during the Hajj
season)
B. Traveling of a woman with a group of women,
without a mahram.
C. Entering the state of Ihram before reaching the
Meeqat.
D. =eciting the Talbiyah collectively and
simultaneously.
E. Visiting a number of mosques around Makkah.
F. Visiting Mount Hira’ and other mountains
around Makkah.
;3 Ahmad & Abu Dawood.
;9 Bid’ah, an innovated religious practice introduced after
the death of the 0rophet, may Allah exalt his mention.
135
G. Visiting Masjid A'ishah in at-Tan’eem for the purpose of
performing an extra Umrah.
H. =aising the hands upon touching the 5lack
Stone as one does for prayer.
I. Kissing the Yamaani corner, or pointing at it.
K. Washing shrouds and clothes with Lamzam
water.
BL. 0erforming more than one Umrah during the
Hajj season.
BB. 0erforming nafl Sa’ee.
BC. Walking in front of praying people.
Visiting MadinahIH
While in Madinah, it is the Sunnah to visit the
0rophet's Masjid, pray in it, and to greet the
Messenger, may Allah exalt his mention, at any
convenient time. It is also the Sunnah for a Muslim
to perform Wudhu’’ and go to the Masjid Quba' to
perform two rak'aat there. Such Salat is equal in
reward to that of Umrah.
;:
Visiting Madinah is not a Hajj ritual.
136
Bida’ practiced in Madinah
B. Intending to visit the grave of the 0rophet, may
Allah exalt his mention, rather than his Masjid.
Taking a trip just for visiting graves; a 0rophet's
grave or any other grave is bid’ah.
C. Visiting the grave of the 0rophet, may Allah exalt his
mention, upon entering his Masjid before
performing Salat.
D. /acing the grave of the 0rophet, may Allah exalt
his mention, while supplicating. The proper way
of du'a (supplication) is to face the direction of the
Qiblah.
E. Addressing the 0rophet, may Allah exalt his
mention, while supplicating him is a grave sin. It
is an act of major Shirk (polytheism).
F. /acing his grave after every Salat for greeting.
G. Eating dates in the Rawdhah, the place between
the grave of the 0rophet, may Allah exalt his
mention, and his minbar (pulpit).
H. Spending eight days in Madinah for the purpose
of performing forty Salat in the 0rophet's Masjid,
137
believing that it protects one who does it from
Hell-/ire, which is groundless belief.
I. Visiting the mosques around Madinah
(excluding Masjid Quba’). To make a point of
doing so is bid’ah.
138
Selected Fatawa
Q. A person performed Umrah during the
months of Hajj, let us say, in the month of DthulQi’dah, then he left Makkah to Madinah where
he stayed until the time of Hajj. Does he have to
perform Hajj Tamattu’, or is he free to choose the
type of Hajj he likes?
A. He does not have to perform Hajj Tamattu’.
However, there is no harm if he wishes he may
perform another Umrah and continue his Hajj as
Tamattu’ according to the scholars who believe
that his Hajj is interrupted by traveling. He still
has to kill a sheep. On the other hand, if he wishes
he may perform Hajj only, but he still has to kill a
sheep because traveling does not interrupt Hajj,
according to most correct opinion.
Bin Baz
Q. If one crosses the Meeqat with the intention
of performing Hajj & Umrah, but he did not place a
condition of terminating his Hajj. Somehow, he fell
139
sick and was unable to complete his Hajj. What
should he do?
A. This person is considered as Muhsar.;; If he did
not place a condition he should wait patiently for
a chance to resume the ritual. If he cannot, he
should shave off his head or shorten his hair,
terminate his Ihram, and kill a sheep wherever he
may be, and distribute the meat to poor people in
his location even if he is outside Makkah. If no
poor people are available there, he may carry the
meat and give to poor people in Makkah, or
anywhere around his locality. If he cannot afford
it, he should fast %, days, shave oR his head or
shorten his hair and terminate his Ihram.
Bin Baz
Q. A person put on his Ihram in the Meeqat, but
forgot to pronounce the Talbiyah for performing
Hajj Tamattu’. What should he do?
;; Muhsar, is a person who is prevented from continuing his
Hajj by a disease, fear, or a similar reason.
140
A. If he intended to perform the Umrah but forgot
the Talbiyah he is considered as though he
pronounced
the
Talbiyah.
He
should
circumambulate around the Ka’bah, perform the
Sa’ee, shorten his hair, then terminate his Ihram. He
may pronounce the Talbiyah along the way. There
is no harm even if he does not pronounce the
Talbiyah, because Talbiyah is only a confirmed
Sunnah. He should consider it as Umrah based on
his original intention. If his original intention was
to perform Hajj and there is enough time, it would
be better if he turns his Hajj into Umrah, that is, to
perform Umrah, shorten his hair and terminate
Ihram. Гater on, he can perform Hajj Tamattu’ in it due
time.
Bin Baz
Q. A person intended to perform Hajj on behalf
of his mother, but forgot to pronounce Talbiyah
on her behalf in the Meeqat. What should he do?
A. As long as he intends to perform Hajj on behalf
of his mother, there is no harm if he forgets to
141
pronounce the Talbiyah on her behalf, because the
intention overrides the Talbiyah. The 0rophet, may
Allah exalt his mention, said: “Deeds are
considered by intention.” If one forgets to
pronounce the Talbiyah on behalf of his mother, his
father, or whoever he is performing Hajj, such Hajj
would be accepted on behalf of the person
intended for originally.
Bin Baz
Q. Should the intention of Ihram be pronounced
verbally? What should one say if he is performing Hajj
on behalf of someone else?
A. The heart is the place of intention. One should
think of performing Hajj (or any other rituals) in
mind. To intend performing Hajj or Umrah on
behalf of others, it is commended to pronounce
the Talbiyah saying, ‘Allahumma labbaika Hajjan an
fulan’ O Allah! Here I am to perform Hajj or Umrah
on behalf of so & so. That is, his father, mother,
brother, or any other person. This is to confirm
what is in mind verbally, because the 0rophet, may
142
Allah exalt his mention, pronounced the Talbiyah
of Hajj & Umrah. This indicates the legitimacy of
pronouncing the Talbiyah verbally copying the
0rophet, may Allah exalt his mention, so did the
Companions as the 0rophet, may Allah exalt his
mention, taught them. They used to raise their voices
pronouncing the Talbiyah. If a person does not
pronounce the Talbiyah verbally being satisfied
with the intention in mind that he is performing it
on behalf of someone else, there is no harm in that
even if he continues the Talbiyah without mentioning his or
her name: ‘Labbaika Allahumma labbaik, etc.’ as though he
is pronouncing the Talbiyah for himself. Although
it is better to name the person on whose behalf he
is performing the Hajj or the Umrah. It is enough
to pronounce the Talbiyah on behalf of the other
person in the beginning of the Hajj or Umrah,
saying, ‘Labbaika Hajjan or Umratan on behalf of so
& so’.
Bin Baz
143
Q. A person who comes to Makkah for work or
for a certain job, and he has the chance to
perform Hajj or Umrah. Can he wear the Ihram
in his residence, or should he go outside Makkah
to wear it?
A. If a person comes to Makkah to visit a relative,
or for business purposes not intending to perform
Hajj or Umrah, then later on he changes his mind.
In that case he may enter the Ihram in his residence
whether inside or outside Makkah. 5ut if he
originally intended to perform Umrah, he should
go out to Tan’eem. When A’ishah wanted to perform
Umrah, the 0rophet, may Allah exalt his mention,
ordered her brother, Abdurrahman to take her out
to Tan’eem. This is mandatory for him who wants
to perform Umrah. To perform Hajj, one can put
on the Ihram from his residence as previously
mentioned.
Bin Baz
144
Q. Is it conditional to perform two rak’aat for
Ihram?
A. It is not conditional to do so. Scholars are at
variance regarding this issue. Majority of them are
agreed that performing two-rak’aat is commended
just before the Talbiyah. They argue that the
0rophet, may Allah exalt his mention, put on
Ihram after performing Dthuhr prayer for His
/arewell 0ilgrimage. He said: “Someone came to
me and said, ‘0erform Salat in this blessed valley,
and say, ‘Umrah within Hajj’.” This is an indicative
of the legitimacy of performing two rak’aat for
Ihram.
Other scholars deny the above-mentioned hadeeth
as a proof. They say, ‘It refers to an obligatory
daily Salat, not performing two rak’aat for Ihram.
5esides, having put on his Ihram after an
obligatory prayer does not indicate the legitimacy
of two rak’aat for the Ihram. It only indicates that it
is better to put on Ihram for Hajj or Umrah after an
obligatory prayer.’
Bin Baz
145
Q. What is the ruling on crossing the Meeqat
without putting on the Ihram for Hajj or Umrah?
A. He who crosses the Meeqat for Hajj or Umrah
without putting on Ihram should return to the
Meeqat to put on the Ihram there, because the
commanded: “0eople of Madinah to initiate Hajj
or Umrah from Dthul-Hulaifah, people of Sham;N
from Auhfah, people of Najd from Qarn, and
people of Yemen from Yalamlam. In another
version, he said: “These points are for their
peoples and those who come their way intending
to perform Hajj or Umrah.”
It is incumbent on a person who intends to
perform Hajj or Umrah to put on Ihram in the
Meeqat through which he passes.
On the other hand, it is preferable during the
months of HajjN, to perform Umrah first, i.e., to
;N The Sham region includes Syria, Aordan, & 0alestine.
N, The months of Hajj are Shawwal, Dthul-Qi’dah, and the
Orst %, days of Dthul-Hajjah
146
circumambulate around the Ka’bah, perform the
Sa’ee, shorten hair, and then terminate Ihram. Then
later on he puts the Ihram on for the purpose of
Hajj.
However, if he enters the Meeqat outside the Hajj
period, like Sha’ban or =amadhan, he should put
the Ihram for Umrah only. If he enters Makkah for
visiting relatives or business, he does not have to
put on Ihram according to the correct opinion. It is
better if he takes advantage of being in Makkah
and intends to perform Umrah.
Bin Baz
Q. A person intends to perform Hajj, but the
plane lands in Jeddah before he puts on Ihram.
What should he do?
A. If he arrives in Aeddah coming from Sham or
Egypt before putting on Ihram, he should go to
=abigh by car to initiate Hajj from there not from
Aeddah. If he came from Najd to Aeddah by air
before putting Ihram, he should go to Qarn, the
Meeqat of the people of Najd to put on the Ihram.
147
If such a person does not go to the Meeqat and
initiates Hajj from Aeddah, he should give an
offering, i.e., sacrifice a sheep, or one seventh of a
cow or a camel in Makkah, and distribute its meat
to poor people there as an expiation.
Bin Baz
Q. A person does not perform Salat and yet he
performed Hajj. Is his Hajj valid?
A. He who performs Hajj while he does not
perform Salat denying it to be a pillar of Islam,
then he is an infidel, and his Hajj is not valid. If he
does not pray being lazy and negligent, scholars
are at variance regarding the validity of his Hajj.
Some believe it is valid and others do not. The
correct verdict is that his Hajj is not valid because
“The covenant between us and them is the
performance of Salat, he who does not perform it
commits infidelity.” He also said: “5etween man
and infidelity and polytheism is abandoning the
Salat.” This applies to both, a person who denies it
148
and a person who does not perform it out of
negligence.
Bin Baz
Q. If a woman has her menstrual or postnatal
period after she enters the Ihram, can she
perform the Tawaf?
A. Such woman can perform all of the Hajj rites
except the Tawaf. Once she becomes clean, she can
perform the Tawaf and the Sa’ee. 5ut if her period
occurs after the Tawaf and Sa’ee and before the
/arewell Tawaf, she does not have to perform the
latter because women in menstrual or postnatal
period are exempted from the /arewell Tawaf.
Bin Baz
Q. If Iqamah for Salat is called while a person
has not finished the Tawaf or Sa’ee. Should he
stop or continue?
A. He should join in the Salat, and then perform
the remaining rounds of the Tawaf or the Sa’ee.
Bin Baz
149
Q. Is it incumbent to perform the two rak’aat of
the Tawaf behind the Maqam? What if a person
forgets performing them?
A. It is not mandatory to perform these two rak’aat
behind the Maqam, rather anywhere should do.
There is no harm if a person forgets performing them,
because they are Sunnah not prerequisite.
Bin Baz
Q. Can a person delay Tawaf al-Ifadhah until
just before departure to perform it with the
intention of performing the Farewell Tawaf?
A. There is no harm in doing so, for Tawaf alIfadhah at that point is sufficient for the /arewell
Tawaf as well whether one intends it for both or
not. The point is that Tawaf al-Ifadhah alone would
be sufficient whether a person intends to perform two
in one or not. It is also permissible to perform that Tawaf
during the day or night.
Bin Baz
150
Q. Is Wudhu’ necessary for Tawaf and Sa’ee?
A. Wudhu’ is necessary for Tawaf only not Sa’ee.
Although Sa’ee without Wudhu is valid, yet it is
better to perform with Wudhu’.
Bin Baz
Q. Is the Farewell Tawaf necessary for Umrah? Is
it permissible to do some shopping after the
Farewell Tawaf?
A. Although it is better to perform the /arewell
Tawaf for Umrah, but it is not necessary. There is
no harm in leaving Makkah without performing it.
However, it is a duty to perform it after the Hajj,
because the 0rophet, may Allah exalt his mention,
said: “Гet none of you depart until the last thing
he does is circuiting the House.N%” This was an
address to pilgrims in general.
On the other hand, one may purchase his needs
even if they are for commercial purposes provided
he does not stay longer than it normally takes.
N% The term ‘House’ refers to the Ka’bah.
151
Otherwise, he should perform another /arewell
Tawaf.
Bin Baz
Q. Is it permissible to perform the Sa’ee before
the Tawaf in Hajj or Umrah?
A. Tawaf according to Sunnah should be performed
before Sa’ee whether in Hajj or Umrah, but if some
does it the other way round out of ignorance, then
there is no harm in that. A man told the 0rophet
that he performed the Sa’ee first, he said, ‘No
harm’.
Bin Baz
Q. What is better to shave off or shorten the hair
after the Hajj or Umrah? Is it permissible to
shorten part of the hair?
A. It is better to shave off the head at the end of
Hajj or Umrah because the 0rophet, may Allah
exalt his mention, supplicated Allah three times to
grant mercy and forgiveness to those who shave
off their heads, and once for those who shorten
their hair. It is better during the Hajj season to
152
shorten the hair at the end of the Umrah so that
one will be able to shave off the head at the end of
Hajj because Hajj is better than Umrah. However, if
the period of time between Umrah and Hajj is long
enough for the hair to grow, then it is better to
shave off the head after the Umrah, then do the
same at the end of Hajj.
On the other hand, it is not sufficient to shorten
part of the hair. One should either shave off or
shorten all of the hair. Either way one should start
with the right side of the head.
Bin Baz
Q. What is the ruling on spending the nights of
the days of Tashreeq (BBth, BCth, & BDth of DthulHajjah) outside Mina willfully or due to the lack
of space? When should a pilgrim leave Mina?
A. Spending the nights of %%th & %'th in Mina is a
duty on both men and women according to the
authentic verdict. Those who find no space are
exempted, and they do not have to expiate.
153
A pilgrim may leave Mina after casting the
Aamarat on the %'th afternoon, but it is better if he
stays behind until he casts the Aamarat on the %1th
afternoon.
Bin Baz
Q. Is it permissible to pick stones from around
the Jamrah?
A. It is permissible because stones that are in the area
of the Aamrah have not been used for casting. As
for the stones in the basin, it is not permissible to
pick and use for casting.
Bin Baz
Q. If someone is doubtful about the right
number of stone he casts; what should he do?
A. Such person should complete the number even
if he picks the stones from the ground around the
Aamrah.
Bin Baz
154
Q. My mother is sick and old; is it permissible to perform
Hajj on her behalf?
A. There is no harm if you do that provided you
have already performed Hajj for yourself. If
however, she becomes able to perform Hajj in the
future, it would be better if she herself performs
the Hajj just to be on the safe side. Allah knows
best.
Ibn Manee’
Q. Is it permissible to take a loan for performing
Hajj?
A. It is permissible to do so, but it is not necessary
to do that. A person who is financially incapable,
he is exempted. Hajj is a duty only on a person
who can afford it. Therefore, he who does not
have enough funds does not have to borrow
money to perform it, for he is one of those who
cannot afford it. Allah knows best.
Ibn Manee’
155
Q. A woman wants to perform Umrah but she does not
have a mahram;N' can she accompany her sister and
her husband to perform Umrah?
A. It is unlawful for a woman who believes in
Allah and the Гast Day to travel without a mahram.
Her brother-law is not her mahram therefore; it is
not permissible for her to travel with him even if
her sister accompanies her. If she does go with
them, then she commits a sin because she disobeys
the Messenger of Allah, may Allah exalt his
mention, who forbade a woman to travel without
a mahram. Scholars have said that the ability to
perform Hajj or Umrah for women means the
availability of a mahram. If a woman does not have
a mahram then she is exempted from Hajj even if
she can afford it physically and financially. Allah
knows best.
Ibn Manee’
N' A mahram, is a male escort such as a husband, or one of
the woman's male siblings who are not lawful for her to
marry.
156
Q. I finished the Umrah but forgot to shorten my hair. I
took off my Ihram, and put on my clothes. What
should I do?
A. The 0rophet, may Allah exalt his mention, said:
“Allah forgives my Ummah’s mistakes, sins
committed out of forgetfulness, and things they do
under coercion.”N1
No expiation is due on you. You should take off
your clothes, put the Ihram on, then shave off your
head, or shorten your hair soon as you remember.
If you remember and yet you do not do that, then
you have to kill a sheep for not observing a duty
of the Hajj, i.e., shaving off your hair or shortening
it. Allah knows best.
Ibn Manee’
Q. Is it permissible for me to perform Hajj when
I am in debt?
A. There is no relation between Hajj and debts;
hence, it is permissible for a person in debt to
perform Hajj. If the debt is due then he should pay
N1 Ibn Majah
157
it off, because procrastination on the part of a
wealthy person is wrong. It justifies punishing and
disgracing him. In that case, he should pay off his
debt. Гater on, he may perform Hajj if he can
afford it. Otherwise, he is exempted. Allah says: “And
Hajj to the House is a duty which men who can
afford it owe Allah.”N2 On the other hand, if he
goes ahead and performs Hajj while being in debt,
although his Hajj would be valid, but he commits
a sin by doing so. Allah knows best.
Bin Baz
Q. Some people continue the Tawaf while the imam is
delivering the Khutbah of Jum’ah prayer and
supplicate loudly and collectively. Is it permissible to
perform Tawaf or Sa’ee at that point?
A. Such a person who is a traveler is exempted
from performing Aum’ah prayer. It appears to me
that he is not addressed with the command of
keeping silent while the imam delivers the
Khutbah if his intention is to perform Dthuhr, not
N2 Q. 1:N:
158
Jum’ah prayer. However if he intends to perform
Aum’ah prayer, or if he is a resident whose duty is
to attend this prayer, he must sit and listen to the
Khutbah. Once the Aum’ah prayer is over, he can
continue the Tawaf. Allah knows best
Ibn Manee’
Q. I performed Hajj Tamattu’ but I did not perform
Sa’ee after Tawaf al-Ifadhah thinking that the Sa’ee
for the Umrah would satisfy for the Sa’ee for
Hajj, then I went back to my country. Is what I
did right?
A. 0eople of knowledge, may Allah grant them
mercy, are at variance whether a Mutamatti’N3
should perform Sa’ee twice;N9 one for the Umrah
and another for the Hajj. The majority of them
believe that one should perform Sa’ee twice, once
N3 Mutamatti’, a person performing Hajj Tamattu’, which is
performing Umrah and Hajj separately.
N9 Sa’ee in this context means performing seven trips
between the Safa & the Marwah, not a single trip as one may
think.
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for Hajj and another for Umrah. That is, the first
Sa’ee belongs to the Umrah, which is an
independent ritual from the Hajj. While Hajj is
another ritual that has its own prerequisites, one
of which is the Sa’ee.
However, some scholars believe that one Sa’ee
satisfies for both Hajj & Umrah, just like the Mufrid
and the Qarin whose Sa’ee after the Arrival Tawaf
satisfies for the Sa’ee of Tawaf al-Ifadhah. This
opinion is related to Imam Ahmad. ShaikhulIslam Ibn Taymiyah described this as the sounder
of the Imam’s two different opinions. He
elaborated on it saying, ‘Those who performed
Hajj Tamattu’ with the 0rophet, may Allah exalt
his mention, did not perform Sa’ee between the
Safa & Marwah more than once. Abdullah, son of
Imam Ahmad said: “My father was asked, ‘How
many times should a Mutamatti’ perform Sa’ee’. He
answered, ‘It is better if he performs Tawaf and
Sa’ee twice, but there is no harm if he performs it
once. However, I like it if he performs Sa’ee twice.’
160
Imam Ahmad said that Ibn Abbas used to say, ‘It
is enough for the Mutamatti’ to perform Tawaf &
Sa’ee once.
Although people are agreed that the Companions
who performed Hajj Tamattu’ with the 0rophet,
may Allah exalt his mention, circuited the Ka’bah
and tripped between the Safa & the Marwah upon
their arrival. 5ut they are at variance as to whether
they performed another Sa’ee when they returned
from Arafah. Some say they did, and others say
they did not. 5oth, Imam al-5ukhari and Imam
Muslim reported that Aabir said: “Neither the
0rophet, may Allah exalt his mention, nor his
Companions performed Sa’ee more than once’. The
following hadeeth of the 0rophet, may Allah exalt
his mention, supports Aabir’s report: “Umrah is
incorporated with Hajj until the Day of
=esurrection”.N: Hence, the moment the
Mutamatti’ puts on the Ihram for Umrah, he in fact
initiates the ritual of Hajj, but the latter is
N: Muslim
161
separated from the former to make it easier for the
pilgrim.
5ased on what is mentioned above, and since
some scholars believe that a single Sa’ee satisfies
for both Hajj & Umrah, we hope that there is no
harm for the inquirer in performing a single Sa’ee
for both Umrah & Hajj. However, we advise him to
perform Sa’ee for each in the future, just to be on
the safe side.
Ibn Manee’
162
Music
Гistening to music is a sin many commit; some
take it lightly, and say, 'as long as I pray my Salah,
there is no harm if I listen to a song now and
then!'
Were people to know the seriousness of listening
to music they would not hesitate in destroying
whatever musical tapes and CDs they had. 5elow
is a treatise concerning the ruling of music in
Islam; we ask Allah to show us the right path and
inspire us to follow it, and to show us the wrong
path and inspire us to avoid it. Ameen
Proofs of its prohibition
Proofs from the Qur’an:
The Ulama deduced the prohibition of music and
musical instruments from many ayat…here I will
mention three ‘specific’ proofs from the Qur’an
which point to its prohibition.
a. Allah says: ‘And entice whomsoever of them
you can, with your voice, and urge against them
your horsemen and your footmen and your
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partner in wealth, and children, and make
promises to them.’ And Shaitan promises them
naught but deceit.’ [Surat al-Isra, ayat 92\
Ibn Abi Hatim, may Allah have mercy on him,
said my father told me that Abu Saalih -the scribe
of al-Гaith- informed him that Mu’awiyah b.
Saalih said that Ali b. Abi Talhah said that Ibn
Abbas, may Allah be pleased with him, said that
this (i.e. the ayat) was inclusive of all that which
leads to Ma’siyah (sins).
Imam Ibn al-Qayyim, may Allah have mercy on
him, said: ‘It is well known that music is a major
factor which leads one to commit sins…that is
why it has been interpreted as the ‘voice of
Shaitan.’
Imam Mujahid, may Allah have mercy on him,
said: ‘The voice of Shaitan is music and
falsehood.’
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Imam al-Hasan al-5asri, may Allah have mercy on
him, interpreted the the duff (tambourine) as
Shaitan’s voice.
b. Allah says: ‘And those who bear not Zoor
(false witnesses ~ falsehood) and when they pass
by anything vain they pass on with dignity.’
[Surah al-/urqan ayat :'\
Imam Tha’lab, may Allah have mercy on him,
said: ‘the Zoor (falsehood) here is the sessions
(parties Q social gatherings) of amusement
(pastime Q entertainment).’
Imam az-Laj’jaaj, may Allah have mercy on him,
said: ‘The Zoor here means sessions (parties Q
social gatherings) which revolve around music.
The exegetes of the Qur’an mentioned that
Muhammad b. al-Hanafiyah, may Allah have
mercy on him, said that the gatherings of Zoor are
both gatherings which revolve around music and
entertainment Q amusement.
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As for the second part of the ayat: ‘they pass on
with dignity…’ Imam Mujahid, may Allah have
mercy on him, said that this meant: ‘they do not
listen to music.’
Al-Kalbi, may Allah have mercy on him, said:
‘They do not attend the gatherings of falsehood.
This is also narrated on the authority of Imam
Qatadah, may Allah have mercy on him, and
others.
Imam al-5aghwi, may Allah have mercy on him,
further explained this ayat saying: ‘if they pass by
the gatherings of falsehood, they would pass by
them quickly, while showing no interest in
(attending) them.’
him, said: ‘They don’t attend the gatherings of
falsehood, and if they pass by these types of
gatherings, they would not be inclined to them,
this also includes the Kaafir’s celebrations.’
166
c. Allah says: ‘Do you then wonder at this
recitation? And do you laugh, and weep not? And
will you remain Saamidoon (proudly heedless)?’
[Surah an-Najm ayat 3N-9%\
Imam Ikrimah, may Allah have mercy on him,
said: ‘When they used to listen to the recitation of
the Qur’an, they would sing…so Allah revealed
the ayat.’
Ibn Abbas, may Allah be pleased with him,
interpreted ‘Saamidoon’ as music.
Imam Tha’lab, may Allah have mercy on him,
said: ‘The ayat “and will you remain saamidoon”
has been interpreted with music and amusement.’
Imam Mujahid, may Allah have mercy on him,
said that the people of Yemen say that a person is
‘sa-ma-da’ (root word of Saamidoon) if he is singing.
Ibn al-Anbari, may Allah have mercy on him,
said: ‘the ‘Saamid’ is the one who indulges
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excessively in entertainment, it is also the absent
minded, the arrogant…’
him, added to the statement of Ibn al-Anbari:
‘music in general gathers all the above meanings.’
Proofs from the Sunnah:
There are many proofs in the Sunnah which point
to the prohibition of music and musical
instruments…we will mention a few of these
Hadeeth.
a. The Hadeeth which is narrated in Saheeh
5ukhari on the authority of Abu Malik al-Ash’ari,
may Allah be pleased with him, that the 0rophet,
may Allah exalt his mention, said:
‘There will be in my Ummah a people who
will legalize fornication (and the use of) silk,
liquor, and musical instruments…groups of
people would then settle (near them) beside a
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mountain…a shepherd from among them
would go to them (i.e. those who legalize
fornication…) with their animals for a certain
need, and they would say to them come back
tomorrow…Allah would destroy them during
the night, and cause the mountain to collapse
(by an earthquake and cause their buildings to
crumble) on them, and those who were not
destroyed by this, would be transformed into
monkeys and swine till the establishment of
the Final Hour.’
This Hadeeth is not weak as some claim, rather it
is authentic. There is also another narration on the
authority of Abu Malik, its chain is authentic, as
stated by Imam Muhammad Naasir ad-Deen alAlbani and by Imam Ibn al-Qayyim, may Allah
have mercy on them both, in his book IgaathatulLahfaan.
In another narration: ‘A people from my Ummah
will drink wine and call it with different names,
169
and will listen to music…Allah will transform
them into monkeys and swine.’
Imam Ibn Taymiyyah, may Allah have mercy on
him, stated that this narration was Hasan
(goodMsound).
The above Hadeeth contain a clear proof that
listening to music is forbidden outright!
b. Anas b. Malik, may Allah be pleased with him,
his mention, said: ‘Two cursed sounds in this
Dunya and in the Hereafter are the sounds of a
Mizmaar ~ wind- pipe (i.e. musical instrument)
when one acquires a Ni’mah (grace or bounty)
and the sound of a bell at the time of calamity.’
Imam Muhammad Naasir ad-Deen al-Albani, may
Allah have mercy on him, stated that this Hadeeth
is authentic.
Imam al-Qurtubi said: ‘This Hadeeth constitutes a
clear proof that music is Haram.’
170
Imam Ibn Taymiyyah, may Allah have mercy on
him, said in his great book: ‘Al-Istiqamah’: ‘This
Hadeeth is the strongest proof that points to the
prohibition of music and musical instruments; as
is clear also from the narration of Aaabir b.
Abdullah, may Allah be pleased with him: “The
sound one makes when acquiring a Ni’mah is that
of excitement, and music” Therefore it is not
lawful to make this ‘sound’ when one acquires a
Ni’mah, as it is not lawful to make a ‘sound’ when
a calamity hits…the ‘sound’ which is made at the
point of acquiring a Ni’mah is music.’
Sheik Hamood at-Tuwaijiri, may Allah have
mercy on him, said: ‘Since the Hadeeth constitutes
a curse, so dealing with music is considered a
major sin; moreover, since the 0rophet, may Allah
exalt his mention, mentioned it alongside
fornication…! /ornication is a (well-known) major
sin, thus, both are major sins!
171
He further said: ‘It is quite clear for the
intellectual, that any nation who busies itself with
music and musical instruments would be
punished by Allah with drought and evil rulers…’
c. Ibn Abbas, may Allah be pleased with them
both, said that the 0rophet, may Allah exalt his
mention, said: ‘Indeed Allah has made unlawful
liquor, gambling, and the Koobah (drum ~
musical instrument) and every intoxicant is
Haram.’
Imam Muhammad Naasir ad-Deen al-Albani, may
Allah have mercy on him, stated that this Hadeeth
has two chains of narration and both are
authentic. Sheik Ahmed Shaakir, may Allah have
mercy on him, also declared this Hadeeth as
authentic.
Imam Sufyan asked Ali b. 5adheemah, what is the
Koobah? He said: ‘it is the drum…’ (This is
authentic).
172
Al-Aawhari said that the Koobah was a small drum.
In another narration, the word ‘Qaneen’ is added
to the prohibited things. The Qaneen is a musical
instrument as explained by the scholars.
d. In another Hadeeth which is sound, as declared
by Imam Al-Albani, may Allah have mercy on
him: ‘After nightfall a people who were eating
and drinking would wake up to be transformed
into monkeys and swine…because they
consumed liquor, and consumed Riba, and used
musical instruments, wore silk and cut off the
relations of their kith and kin.’
This Hadeeth I believe is self explanatory.
e. In Sunan Ibn Majah, it is narrated that Ibn
Umar, may Allah be pleased with him, would put
his fingers in his ears, upon hearing some music
and would move away…he did this three
times…and then he said: ‘This is what I saw the
do.’ This Hadeeth is Hasan (goodMsound)
173
f. In many Hadeeth which are authentic the
0rophet, may Allah exalt his mention, said: ‘the
angels do not accompany a people among whom
is a dog, or a bell.’ In another narration: ‘The
angels do not enter a house in which there is a
bell.’
If this is for a bell…how about people who keep
many musical instruments, and hundreds of
music CDs and tapes?
g. Ibn Umar, may Allah be pleased with him, said
that the Messenger of Allah, may Allah exalt his
mention, prohibited music and listening to it.
h. Abu Wa’il said that he heard Abdullah say, that
he heard the Messenger of Allah, may Allah exalt
his mention, say: ‘Music implants in the heart
Nifaaq (hypocrisy).’
Statements of the companions regarding the
prohibition of Music
Abu Bakr, may Allah be pleased with him:
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In the two Saheeh and other Hadeeth sources,
A’ishah, may Allah be with her, said that the
0rophet, may Allah exalt his mention, entered my
room, while there were two slave girls singing
about the days of Ansar (in the 0re-Islamic era)
and the 0rophet, may Allah exalt his mention,
settled down on his bed and turned his face. Abu
5akr then entered and said: ‘Is the flute of Shaitan
in the house of the Messenger of Allah?’ The
Messenger, may Allah exalt his mention, then said
to him: ‘Гeave them, O Abu 5akr for today is Eed.’
mention, did not disapprove of Abu 5akr’s calling
music ‘the flute of Shaitan’.
Keep in mind, that the songs at that time were
mostly about courage, courageous acts, and
wars…yet Abu 5akr called this type of song ‘the
flute of Shaitan’…what would he say about
today’s music which is prevalent all over and call
to every evil?
175
Umar, may Allah be pleased with him:
Umar, may Allah be pleased with him, was very
harsh on those who sang and played music. It is
mentioned that whenever he would hear the
beating of drums, he would investigate…if it was
coming from a Waleemah…he wouldn’t say
anything…but if it was coming from other than
that…he would beat the person!
Uthman, may Allah be pleased with him:
It is authentically reported that Uthman said: ‘I
never sang nor wished to sing since I accepted
Islam.’
Ali, may Allah be pleased with him:
Ali, may Allah be pleased with him, said: ‘The
gatherings of Shaitan make one forget the Qur’an,
and it is attended by the Shaitan, and it calls to
every evil.’
176
Abdullah b. Amr b. Al-Aas, may Allah be
pleased with him:
Abdullah b. Amr b. Al-Aas, may Allah be pleased
with him, said: ‘Indeed Allah sent down the Haqq
(truth) to banish falsehood, dancing, and musical
instruments…’
Statements of the Ta’bieen regarding the
a. Ash-Sha’bi said: ‘May Allah curse the
musicianMsinger and the one who listens to it.’
b. Makhool said: ‘Music implants hypocrisy in
one’s heart, just as the onion would grow when
watered.’
c. Ubaid Allah said to al-Qasim: What do you say
about music? Al-Qaasim said: ‘it is falsehood.’
Ubaid Allah said: ‘I know that it is falsehood, but
what do you say about it?’ Al-Qaasim said: ‘Do
you not see where falsehood leads to?’ Ubaid
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Allah said: ‘it would lead to the /ire.’ Al-Qaasim
said: ‘that is where music would lead one too’.
d. Abdul-Malik b. Marwan said: ‘May Allah
despise music…for it would degrade one’s sense
of honor, defame one’s manhood, and degrade
one’s beauty.’
e. Yazeed b. Abdul-Malik said: ‘O 5ani Umayyah,
beware and stay away from all types of music, for
it would take away one’s sense of shame, and
arouse one’s sexual desire, degrade one’s
manhood, and it would be a substitute for wine
and liquor, and would have the same effect on the
body as it would, if you have to listen to it…then
do not let your women listen to it, for it is
conducive to fornication.’
Statements of the four Imams regarding the
a. Imam Abu Hanifah:
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Imam Abu Hanifah, may Allah have mercy on
him, used to hate and despise music, and stated
that listening to music was an open sin. This too
was the Madth’hab of all the scholars in Kufah,
such as Ibraheem, ash-Sha’bi, Sufyan ath-Thori
and others. There is no difference known between
the scholars of Kufah regarding this issue.
Imam Ibn al-Qayyim said that the Madth’hab of
Imam Abu Hanifah, may Allah have mercy on
him, was the most strict and harsh Madth’hab
regarding music. The companions of Abu
Hanifah, may Allah have mercy on him, also
stated that all types of music and musical
instruments were Haram, even the Duff (drums)!
They even stated: ‘Гistening to Music is /isq (a
sinful act) and enjoying it is Kufr (disbelief).’ They
used a proof which is not authentic to support
their argument.
179
They further said: ‘The person should try his best
not to listen to any type of music no matter where
he is.’
b. Imam Malik:
Imam Malik, may Allah have mercy on him, use
to forbid playing musical instruments and
listening to music.
Imam Malik, may Allah have mercy on him,
stated that if a person buys a slave girl and finds
her to be a singer, he has the right to return her
and to be reimbursed.
Imam Malik, may Allah have mercy on him, also
said: ‘The /us’saaq (sinners) busy themselves with
music in Madinah.’
c. Imam ash-Shafi’ee:
Imam ash-Shafi’ee, may Allah have mercy on him,
said: ‘Music is a despicable thing which is closely
related to falsehood. Whoever busies himself with
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music, would be a fool whose statements would
not be accepted.’
d. Imam Ahmed:
Imam Ahmed, may Allah have mercy on him,
said: ‘Music would plant hypocrisy in one’s heart,
and it doesn’t appease me.’
Imam Ahmed, may Allah have mercy on him,
then mentioned the statement of Imam Malik,
may Allah have mercy on him: ‘The /us’saaq
(sinners) busy themselves with it.’
The Wisdom behind its prohibition
The Muslim must believe that everything Allah
has ordained or forbidden is done so with a great
wisdom; some would understand it while others
would not. Therefore it is a must upon the Muslim
to obey Allah. One should not lag behind and wait
till he realizes the Hikmah of the deed and
thereafter do it. This behavior would nullify or
negate the Iman. Allah says in the Qur’an: ‘By
your Rubb, they will not believe until they
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appoint you as a judge between them in their
disagreements, and do not find in themselves,
thereafter anything to prevent them from adhering
to what you have judged with…’
This is how our Salaf (pious predecessors) lived in
the past, and Allah gave them success and granted
them victory. We find that Abu 5akr was an
exemplary model and example for others in this
matter, as is clear from the treaty of Hudaibiyah.
Sahl b. Hunaif, may Allah be pleased with him
said: ‘O people blame yourselves! We were with
mention, on the day of Hudaibiyah…and were we
to see that we should fight, we would have fought
the pagans -that was during the peace-treaty
between the Messenger of Allah, may Allah exalt
his mention, and the pagans- Umar b. al-Khattab
approached the 0rophet, may Allah exalt his
mention, and said to him: ‘O Messenger of Allah!
Are we not following the truth, and they are
following falsehood?’ He said: ‘Certainly!’ Umar
then said: ‘are not our people who have been
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killed in Aannah, and those killed from them in the
/ire?’ He said: ‘Certainly!’ Umar b. al-Khattab
then said: ‘Why should we compromise in our
Deen? And return home before Allah judges
between us and them? He said: ‘O Ibn al-Khattab I
am the Messenger of Allah and Allah will never
let me down!’
The narrator said: ‘Umar b. al-Khattab, who was
still angry, approached Abu 5akr and said: ‘O
Abu 5akr… Are we not following the truth, and
they are following falsehood?’ He said:
‘Certainly!’ Umar then said: ‘are not our people
who have been killed in Aannah, and those killed
from them in the /ire?’ He said: ‘Certainly!’ Umar
b. al-Khattab then said: ‘Why should we
compromise in our Deen? And return home
before Allah judges between us and them? He
said (Abu 5akr): O Ibn al-Khattab, he is the
Messenger of Allah, and Allah will never let him
down! The narrator said: ‘Thereafter, Allah
revealed to the 0rophet, may Allah exalt his
mention, Surat al-/ath…the 0rophet, may Allah
183
exalt his mention, called Umar and recited it to
him. Umar asked: ‘O Messenger of Allah…is this a
conquest? He said: ‘Certainly!’ Then Umar was
happy.
/rom the above it is clear that a person may not
understand the Hikmah or wisdom behind a
certain command…but the person should rush to
put it into application.
Going back to the main point under this subtitle,
there are many narrations and statements from
the Companions and Salaf (pious predecessors)
that point out the Hikmah behind the prohibition
of Music:
a. It would lead one away from the
Dhikr (remembrance) of Allah.
b. It would lead one away from
obeying Allah.
c. It would lead one away from his
responsibilities laid out in the
Shari’ah.
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The above three Hikmah can be deduced from the
words of Allah: ‘Lahwal Hadeeth’ i.e. (entertaining
talk or speech). [The ayat in full is: ‘And of men is
he who takes lahwal Hadeeth in exchange for
guidance to lead men astray from the path of
Allah.’\
Abdullah b. Masood, may Allah be pleased with
him, was asked about this Ayat, and he said: ‘5y
Allah, it is music…’ and he repeated this three
times. This is authentic as declared by Imam adhDhahabi, and others.
Ibn Abbas, may Allah be pleased with him, said
that this ayat deals with music. Imam al-Albani,
may Allah have mercy on him, said that this is
authentic.
Imam Mujahid and Ikrimah said similar to the
statements of Ibn Masood and Ibn Abbas.
d. Another Hikmah or wisdom behind
the prohibition of music is clear from
185
the words of Ibn Masood, may Allah
be pleased with him: ‘Music plants
hypocrisy in the heart.’ Imam alAlbani, may Allah have mercy on
him, stated that this was authentic.
Question: How would music ‘plant’ hypocrisy in
one’s heart?
him, answered this by saying: ‘Know that music
has certain qualities which would taint the heart
with hypocrisy, and cause it to grow in it…just as
plants would grow when watered.
Of its qualities, that it would busy a person and
keep him away from understanding the Qur’an,
pondering over its meanings, and putting into
application what it wants of us. Never would the
love of Qur’an and music gather in one heart! /or
the Qur’an prohibits following baseless whims,
and forbids following the path of Shaitan; and
music calls a person to these things! It provokes
186
one’s sexual desire, and moves it to every filthy
evil; it indeed is an ‘intoxicating matter…’
Ibn al-Qayyim went on to say: ‘(music) would
take one’s manhood away, and rot his intellect,
and would arouse one’s sexual desires…when a
man listens to music you would see him lose his
intellect, modesty, manhood, and beauty. The
Shaitan would be happy with him (when he sees
the individual listening to music)…others said:
‘Гistening to music would ‘plant’ hypocrisy in a
person, stubbornness in another, the habit of lying
in another, and foolishness in another…in any
case music would destroy one’s heart, and if one’s
heart is destroyed he would drift towards
hypocrisy.’
/rom the above we can see clearly the Hikmah of
the prohibition of music, and it is as we stated
above, that it would keep one away from the
remembrance of Allah…this is quite clear…if a
person who is crazy over music is given the choice
to listen to Qur’an or music, you would see him
favor music over the recitation of Qur’an! He
187
would not like to listen, or he would find it hard
to listen to Qur’an…he would even probably ask
the reader to stop reciting!
/urthermore, music has a negative effect over its
listener; studies have been conducted in this field,
and they found that many crimes are committed
due to the fact that the listener is blinded by the
subliminal messages contained in the music.
These messages are 'coded' into the song by
means of backtracking, and other methods. We
ask Allah to safeguard us from these evils.
Ameen.
Conclusion
It is clear from the above that music and musical
instruments are Haram. As for the claim that there
is good music and bad music, and that the bad
music is that which provokes sexual desires; this
is inaccurate since this condition is not mentioned
in the Sunnah. It is a man-made condition with no
basis in the Sunnah! It contradicts the Hadeeth
which are authentic and clear and which have not
188
mentioned in the least that there is good music
and bad music! One cannot give precedence to his
intellect over textual proofs!
/inally, we say that the beating of the tambourine
or drums on Eed, or during a Wedding, is in no
way a proof that music is lawful or that there is
good and bad music…since this would be
drawing an analogy in the face of a textual
proof…and this is not lawful.
There are many alternatives to listening to music;
one may busy himself with listening to the
beautiful recitation of the Qur'an, or even
beneficial lectures.
189
Enticement to grow the beard
In this time and age, many Muslims are afflicted
with ‘the disease’ of shaving off the beard; this is
similar to the problem of smoking in the Islamic
societies today.
Sheik Muhammad Naasir ad-Deen al-Albani, may
Allah have mercy on him, said: ‘Shaving off the
beard constitutes ones obedience to the Shaitan,
and disobedience of Allah.’
If a Muslim actually thinks about this, this alone
would deter the person from shaving off the
beard.
The description of the Prophet’s beard
We find the description of the 0rophet’s beard,
may Allah exalt his mention, in many Hadeeth.
We will mention one of them here, which clearly
depicts the 0rophet’s beard, may Allah exalt his
mention.
It is narrated in Saheeh 5ukhari in the book of
Salah [('M'1') Y(:29)\ and [('M'22) Y(:9,,:9%,:::)\
190
and in Sunan Abu Dawood [(%M'%') Y(;,%)\ and in
other books of Hadeeth that the Ibn Mu’ammir
said, we asked Khab’baab, did the 0rophet, may
Allah exalt his mention, recite (i.e. surahs while
praying) during the Dhuhr prayer and Asr
prayer? He said: ‘yes’ We asked him: ‘How did
you know that he was reciting?’ He said: ‘by the
movement of his beard.’
Ali b. Abi Talib, may Allah be pleased with him,
his mention, had an enormous beard. This
narration is authentic, and is in the Musnad of
Imam Ahmed and other Hadeeth sources.
Textual proofs which pertain to leaving one’s
beard
+Ibn Umar, may Allah be pleased with them both,
said: ‘Differ from the Mushriks, let your beards
grow, and trim your mustaches.’
This Hadeeth is in Saheeh 5ukhari [(%,M12N)
Y(3;N')\ and in Saheeh Muslim[(%M''') Y('3N)\.
191
+Abu Hurairah, may Allah be pleased with him,
his mention, said: ‘Trim your mustaches, let your
beards grow, and differ from the Loroastrians.’
This Hadeeth is in Saheeh Muslim [(%M''') Y('9,)\
and other Hadeeth sources.
+A’ishah, may Allah be pleased with her, said that
mention, said: ‘It is from the acts of /itrah to trim
the mustache and to let the beard grow.’
This Hadeeth is in Saheeh Muslim [(%M''1) Y('9%)\
and other Hadeeth sources.
192
Women’s Dress Code
Due to the great fitan that are prevalent in the
societies of today, it is important for the Muslim
woman to observe the Islamic dress code…in this
way, she would preserve her dignity and attain
the pleasure of Allah in this life and in the
Hereafter. 5elow I will mention the necessary
requirements of the women’s dress. These
conditions have been taken from Imam
Muhammad Naasir ad-Deen al-Albani’s book:
‘Muslim Women’s Ailbaab’.
Imam Al-Albani, may Allah have mercy on him,
said that the women’s Ailbab would be considered
proper and Islamic as long as it meets the
following requirements:
%. Гarge enough to contain the whole
body.
'. 0lain, not decorative.
1. Close in texture and opaque.
2. Un-perfumed.
3. Should not resemble men’s clothes.
9. Should
not
resemble
unbeliever’s clothes.
:. Unostentatious.
193
the
The First Condition: Large enough to contain the
whole body
Allah says: ‘And tell the believing women to lower
their gaze and guard their furooj (private parts)
and disclose not their beauty aids except what
thereof unintentionally and that they should
draw their head covers over their juyoob, and that
they disclose not their beauty save to their
husbands, or to their fathers, or the fathers of
their husbands, or their sons, or the sons of their
husbands, or their brothers, or the sons of their
husbands or their brothers or the sons of their
brothers, or the sons of their sisters or their
women…’
The above ayah quoted from Surah an-Noor gives
specific detailed information as to what a
Muslimah must wear to cover her body in the
194
presence of strangers and non-Mahram relatives;
whether indoors or outdoors. The Ayah lists also
the people with whom a woman is permitted to be
less inhibited.
While the following ayah quoted from Surah alAhzab commands the Muslimah to wear the
Aiblbab, an outer garment, be it a coat or a cloak,
and draw it around her body.
Allah says: ‘O Prophet! Tell your wives and your
daughters and the believers’ wives to let down
upon them a portion of their khimar that is more
proper that they may be distinguished and not be
molested. And Allah is Most Forgiving, Merciful’
Covering the face and hands was the practice of
the 0rophet’s wives, and other pious women
during the time of the Messenger of Allah, may
Allah exalt his mention. Asma’ said: ‘We used to
cover our faces from men.’
The Second Condition: Plain not decorative
Allah says: ‘And they should not disclose their
beauty ornaments.’
195
These words apply in general to the outer
garment, that is, it should not be decorative,
colorful, conspicuous, or eye-catching. Allah says:
‘And stay in your homes and commit not tabaruj like
the tabaruj of the old jahiliyah.’
Tabaruj of woman is displaying her beauty and
ornaments to strangers, or men distantly related
to her, and wearing in public make-up or
whatever may excite men’s lust.
The Third Condition: Close in Texture and
Opaque
The jilbab must conceal the underclothes. Such
requirements apply to the garment a Muslimah
wears for Salah as well. /limsy and transparent
garments make woman more exciting to men. The
0rophet, may Allah exalt his mention, referred to
such woman who wear thin garment as clothednaked women. He said: ‘There will be in the latter
days of my Ummah women who will be dressed
and yet undressed. They will be wearing on their
196
heads things resembling camels’ humps. Curse
them. They are accursed.’
The Fourth Condition: Un-perfumed
A woman must avoid wearing perfume in public.
There are many 0rophetic traditions that forbid
women from wearing perfume outside their
homes. Abu Musa al-Ashari reported that the
0rophet, may Allah exalt his mention, said: ‘Any
woman who wears perfume and passes by people
who would smell her perfume, she is a fornicator.’
The Fifth Condition: Should not resemble men’s
clothes
Abu Hurairah reported that the Messenger of
Allah, may Allah exalt his mention, cursed the
man who wears women’s clothes and the woman
who wears men’s clothes.’
The Sixth Condition: Should not resemble the
unbeliever’s clothes
197
Allah says: ‘Then we have made you follow a set
of laws, so adhere to it, and follow not the
inclinations of those who do not know.’
mention, was very particular about commanding
his followers to differ from the unbelievers, not
only in social life, but also in acts of worship. We
must therefore heed to the words of Allah and be
mindful of His prohibitions.
The Seventh Condition: Should not be
conspicuous or ostentatious
Abdullah b. Umar reported that the Messenger of
Allah, may Allah exalt his mention, said: ‘Whoso
wears a dress for pretentious show in this world,
Allah will give him to wear a dress of humiliation
on the Day of =esurrection, then it will be set on
fire.’
Conspicuous or ostentatious garment is that
which a person wears to be distinguished from
others either because the garment is expensive or
simply to show it off. A person may also wear
198
rags just to show his or her renunciation of
worldly things, or out of hypocrisy.
Also Ibn Al-Atheer said: ‘Ostentation also applies
to colors. When a person wears clothes of eyecatching colors, so that he or she stands out and to
be the center of attention.’
199
Index
%. Introduction
'. Important Medical Notes
1. Vaccines
2. Medical card
3. Helpful Medicines
9. Other Items
:. During Hajj
;. Sicknesses
N. Sunstroke
%,. Meningitis
%%. AWer Hajj
%'. 0illars of Iman
%1. %st 0illar
%2. 'nd 0illar
%3. 1rd 0illar
%9. 2th 0illar
%:. 3th 0illar
%;. 9th 0illar
%N. Sunan al-/itrah
',. Wudhu
'%. Salah
''. Hajj Guide
'1. Excellence of Hajj
%
'
'
1
1
2
2
9
:
;
N
%,
%,
%2
%N
'%
'3
':
1%
13
22
9%
93
'2. Merit of Talbiyyah
'3. Merit of kissing 5lack Stone
'9. Merit of Lamzam water
':. Гawful things to do
';. Ayaat concerning Hajj
'N. 0rophet’s 0ilgrimage
1,. 0reconditions of Hajj
1%. Arkaan of Hajj
1'. Waajibaat of Hajj
11. Ihram
12. Tawaf
13. Sa’ee
19. Standing on Arafah
1:. Umrah
1;. Hajj day by day
1N. 5id’ah
2,. Selected /atawa
2%. Music
2'. 5eard
21. Women's Dress Code
200
:,
:%
:1
;2
;3
;;
N'
N2
N2
N3
%,9
%,N
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%%2
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%11
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www.islamnewlife.com

Zaad al-Haaj

Transcription

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