It is sunnah to move to Mina on the 8th of Zhul-Hijjah. So all pilgrims, who are
performing Hajj Qiran or Hajj Ifrad, they should proceed in their ihram to it. Those
performing Hajj Tamattu' should on that day put on ihram (as they did the first
time at the miqat and proceed to Mina with others. According to sunnah a pilgrim
performing Hajj Tamattu' should put on his ihram from the place of his stay. If
he is in Makkah he should assume ihram from Makkah, otherwise he may assume ihram
trom wherever he is staying. In a hadith we read, "He who is staying at Makkah,
should put on ihram from where he is staying. The residents of Makkah should put
on their ihram from Makkah."
It is commended that one should make supplications and say talbiyah as much as possible
while moving to Mina, and should offer Zuhr, 'Asr, Maghrib and Isha prayers at Mina,
and spend the night there, and not depart from it until the sunrise of the ninth
day of Zhul-Hijjah. following the example of the Prophet (peace be upon him). If
anyone misses any of these he will be missing a sunnah act, but he is not required
to do anything to compensate for it. Ibn Al-Munzhir has reported that 'Aishah did
not leave Makkah on the 8th of Zhul-Hijjah till quite late, after one third of the
night had passed.
Sa'id bin Mansur reported that Al-Hasan used to leave Makkah for Mina a day or two
before Yaum al-Tarwiya (on the 6th or 7th of Zhul-Hijjah). Malik, however, disliked
it, and also disliked that one should stay in Makkah until the evening of Yaum al-Tarwiya,
except when it is Friday and one is still in Makkah and it is time for the Friday
prayer. In such a case one must offer Friday prayer before leaving for Mina.
After the sunrise of the 9th day of Zhul-Hijjah, it is sunnah to leave for Arafah
by way of Zhabb while uttering takbir (Allahu Akbar), tahlil (La ilaha il-lal-lah),
and talbiyah (Labaika Allahumma lab-baik).
Mohammed bin Abi Bakr Al-Thaqafi said: "I asked Anas bin Malik regarding talbiyah,
while we were on our way to Arafah from Mina, 'How did you do it while you were
with the Prophet (peace be upon him)?' Anas answered, 'Some (of us) said talbiyah,
while others said takbir, and yet others repeated La ilaha il-lal-lah. And the Prophet
(peace be upon him) did not disapprove of any of them."' This is reported by Bukhari
and others.
It is desirable to stop at Namira and take an ablution or bath in preparation for
one's stay at Arafah. Furthermore, it is liked that one should enter Arafah at the
time appointed for staying there which is after midday.
Jabir reported that the Prophet (peace be upon him) said, "The ten days of the month
of Zhul-Hijjah are the best days in the sight of Allah." A man asked, "Are these
days better than an equivalent number of days that are spent fighting for the cause
of Allah?" The Prophet (peace be upon him) answered, "They are better than an equivalent
number of days spent fighting in the cause of Allah. And there is no day better
in the sight of Allah than the Day of Arafah. On this day Allah, the Almighty and
the Exalted One, descends to the nearest heaven, and He is proud of His slaves on
the earth, and says to those in heaven, "Look at My servants. They have come from
far and near, with hair dishevelled and faces covered with dust, to seek My Mercy,
even though they have not seen my chastisement. Far more people are freed from the
Hellfire on the Day of Arafah than on any other day." Al-Munzhri said that this
hadith was reported by Abu Ya'la, al-Bazzar, Ibn Khuzaimah, and Ibn Hibban, in whose
wording it is given here.
Ibn Al-Mubarak reported from Sufyan Al-Thauri, he from Az-Zubair bin Ali, and he
from Anas bin Malik that he said: "The Prophet (peace be upon him) spent the day
at Arafah until almost sunset. Then he said, 'O Bilal! Ask the people to be quiet
and listen to me.' Bilal stood up and asked the people to be quiet and listen to
the Prophet (peace be upon him). When the people were quiet, the Prophet (peace
be upon him) said: O People! A little while ago Gabriel (peace be upon him) came
to me. Gave me salutations from Allah, and informed me that Allah has forgiven those
who spend the Day at Arafah, and those who stop at Mash'ar al-Haram, and that He
has guaranteed their debts.'
At this 'Umar bin al-Khattab stood up and asked, 'O Allah's Messenger, is this for
us only?' The Prophet (peace be upon him) said, "This is for you, and for all those
who will come after you until the Day of Judgment.' 'Umar exclaimed, 'How plentiful
and blissful Allah's bounties are!"'
Muslim and others have reported from 'Aishah that the Prophet (peace be upon him)
said: "Allah frees far more people from Hellfire on the Day of Arafah than on any
other day, and that Allah comes closer this day and proudly says to the angels,
'What do these people want and seek?"'
Abu Darda reports that the Prophet (peace be upon him) said, "On no other day does
the Satan feel so belittled, humiliated, and angry as he does on the Day of Arafah."
The reason for this is the mercy of Allah that descends (this day) and the forgiveness
that He grants to people for major sins, except the day of the Battle of Badr which
witnessed a far greater mercy of Allah descending upon people which caused great
sadness to Satan.
The Prophet (peace be upon him) was asked, "O Prophet of Allah! What did Satan see
on the day of the Battle of Badr?" "He saw Gabriel leading the troops of Angels,"
he replied. (Reported by Malik as a mursal hadith and by Al-Hakim with an unbroken
chain)
There is consensus among the Muslim scholars that spending the Day at Arafah is
the most important part of Hajj. Ahmad and the compilers of the Sunan have reported
from Abdur Rahman bin Ya'mur that the Prophet (peace be upon him) ordered an announcer
to proclaim "Hajj is (spending the day at) Arafah, so he who joins other pilgrims
on the night of Muzdalifah before dawn, will be considered as having performed Hajj."
Most Muslim scholars are of the opinion that the time to spend in Arafah begins
from noon of the 9th day of Zhul-Hijjah until dawn of the 10th of Zhul-Hijjah, and
that any part of this period of time, day or night, may be spent in Arafah (to fulfill
this condition). A pilgrim choosing to spend the day time at Arafah must stay there
until after the sunset. But if someone spends the night at Arafah he is not obligated
to stay for any specific length of time. Ash-Shafi'i holds that extending the stay
at Arafah until nightfall is sunnah.
Staying at Arafah means physical and mental presence in any part of Arafah, whether
one is awake, asleep, riding, sitting, lying down, walking, and regardless of whether
one is in a state of purity or not, e.g., a menstruating woman, or one giving birth,
or a person having a wet dream. The scholars differ, however, about the position
of one who faints and remains in a coma until he leaves Arafah. Abu Hanifah and
Malik hold that the Hajj of such people is valid.
Ash-Shafi'i, Ahmad, Al-Hasan, Abu Thawr, Ishaq, and Ibn Al-Munzhir hold that such
a person's Hajj is invalid, because it is an essential part of Hajj, and a person
in a coma cannot perform this or any other rites of Hajj.
After reporting the above hadith of Ibn Ya'mur, Tirmizhi remarks: "Sufyan Al-Thawri
said that the knowledgeable Companions of the Prophet (peace be upon him) and others
followed this hadith and held that a person failing to spend the day or a portion
thereof at Arafah before the dawn of the 10th of Zhul-Hijjah, or arriving there
after the sunrise, misses Hajj. Such a person should consider his present Hajj as
an 'Umrah, and must repeat it the next year. This is the opinion of Ash-Shafi'i,
Ahmad, and others.
A pilgrim may spend the Day of Arafah anywhere within the bounds of Arafah for all
of it is equally good for encamping (on this particular day) except the bottom of
the valley called 'Urnah to the west of Arafah. There is consensus that spending
the Day of Arafah at ' Urnah is not sufficient to fulfill the condition of staying
at Arafah.
Spending time near the rocks or as close to them as possible is commended. The Prophet
(peace be upon him) stopped at this place and said, "I have stopped here, but the
whole of Arafah is a stopping place (for the Day of Arafah)." (Reported by Ahmad,
Muslim, and Abu Daw'ud on the authority of Jabir) Climbing the Mountain of Mercy
or the belief that standing on it is better than standing in any other place is
wrong. Nor does doing so represent a sunnah of the Prophet (peace be upon him).
It is desirable that one should take a bath before encamping in Arafah. Ibn 'Umar
used to take a bath on the eve of the Day of Arafah, as reported by Malik. Similarly
'Umar (may Allah be pleased with him) used to take a bath in Arafah while he was
in the state of ihram.
One must maintain a complete state of purity. face the direction of Ka'bah, seek
forgiveness of Allah as much as possible. glorify Allah, and supplicate for one's
well being and well:are in this Iife and in the Hereafter, and for others, with
fervor, attention, and with hands raised in supplication.
Osamah bin Zaid reported: "I was riding behind the Prophet (peace be upon him) in
Arafah, while he raised his hands in supplications to Allah." (Reported by Nasa'i)
'Amr bin Shu'aib reported from his father and his grandfather, who said that on
the Day of Arafah the Prophet (peace be upon him) mostly supplicated in these words:
"La ilaha illallahu wahdahu la sharika lahu, lahul mulk wa lahul hamd, biyadihil
khair wa huwa 'ala kulli sha'in qadeer (There is no deity worthy of worship but
Allah Alone. He has no partners. To Him alone belongs the Kingdom, and all praise.
In His hand is all the good, and He has power over all things)."
It is reported by Ahmad and Tirmizhi (and this is the wording of Tirmizhi) that
the Prophet (peace be upon him) said, "The best supplication is that of the Day
of Arafah, and the best thing that I and other Prophets before me said is: 'La ilaha
illallahu wahdahu la sharika lahu lahul mulk wa lahul hamd wa huwa 'ala kuli sha'in
qadeer."'
Al-Hussain bin Al-Hasan Al-Maruzi reported: "I asked Sufyan bin 'Oyainah, 'What
is the best supplication for the Day of Arafah?' He said, 'La ilaha illallahu wahdahu
la sharika lahu.' I said, 'But this is glorification of Allah and His praise, and
it is not a supplication.' Thereupon Sufyan said, 'Don't you know the hadith of
Malik bin Al-Harith which explains it.' I said to him, 'Tell me about it.' He said,
'Mansur narrated from Malik bin Al-Harith that he said "Allah, the Almighty, and
the Exalted One, says: 'If a servant of Mine occupies himself in extolling and praising
Me instead of asking Me for his needs I give him better than what I give to those
who ask for their needs."' Then he added, 'This explains the saying of the Prophet
(peace be upon him).' He continued and said, "Haven't you heard what Ummaya bin
Abi Al-Salt said to Abdullah bin Jad'an when he sought the hand of Na'ilah in marriage?"
I said, "No." At this he said, "Ummaya recited (these lines of poetry) to Abdullah
bin Jad'an: Do I have to tell you my need, or your modesty is enough (to plead my
case), for modesty is your disposition, You are conversant with rights (and obligations)
and come of a family polite and respectable, When someone praises you once he need
not repeat it again!
Then Sufyan added, "O Hussain, you see how the humans are pleased with praise and
are ready to grant request without even asking. What about their Creator then?"
Al-Baihaqi reported from Ali (with a weak chain of narrators) that the Prophet (peace
be upon him) said, "The supplication most frequently used by the Prophets before
me and by me on the Day of Arafah is this: 'La ilaha illallahu wahdahu la sharika
lahu, lahul mulk wa lahul hamd wa huwa 'ala kuli sha'in qadeer. Allahumma 'ij'al
fi basri nuran wa fi sam'i nuran wafi qalbi nuran. Allahumm ashrah li sadri wa yassir
li amri. Allahumma 'uzhubika min waswasis sadri wa shatatil amr wa sharri fitnatil
qabr wa sharri ma yaliju fil lail wa sharri ma yaliju fin naharwa sharri ma tahubu
bihi riyah wa sharri bawa'iqid dahr (There is no deity worthy of worship but Allah
alone. He has no partners. To Him belongs the kingdom and all praise, and he has
power over all things. O Allah! place light (guidance) in my sight, in my ears,
and in my heart. O Allah! Open my chest and ease my work. O Allah! I seek refuge
with You from evil whispers, from confusion, from the trial of the grave, from the
evil that takes place during the day or night, from the evil carried by the winds,
and from the afflictions of the world."
Tirmizhi also reported from Ali that the supplication used most of the time by the
Prophet (peace be upon him) during his stay in Arafah was: "Allahumma lakal hamdu
kallazhi naqulu wa khairam mimma naqulu, Allahumma laka salati wa nusuki wa mahyaya
wa mamati wa ilaika ma'abi wa laka rabbi turathi allahumma inni a'uzhubika min 'azhabil
qabri wa waswasatis sadri wa shatatil amri allahumma inni a'uzhubika min sharri
ma tahubbu bihi riyhu (All praise belongs to You, O Allah! as we say, and better
than what we can say. O Allah! My prayers, my worship, my life and my death are
all for You. O Allah! To You is my return, to You belong what I own. O Allah! I
seek refuge with You from the torment of the grave, the evil whispers, confusion,
and from whatever the wind may bring.)
Mirba' Al-Ansari reported that the Prophet (peace be upon him) said: "You must azhere
to the traditions and rituals (of Hajj), for these have come down to you from (your
forefather) Ibrahim in heritage." This was reported by Tirmizhi as a sound hadith.
It is confirmed that the Prophet (peace be upon him) did not fast on the Day of
Arafah. The Prophet (peace be upon him) said: "Verily the Day of Arafah, the Day
of Sacrifice (Yaum al-Nahr), and Ayam Tashriq (the 10th, 11th and 12th of Zhul-Hijjah)
are our days of festivities. These are the days of eating and drinking." It is also
established that the Prophet (peace be upon him) forbade fasting on the Day of Arafah
while at Arafah (for pilgrimage).
This has led most of the scholars to conclude that in fact not fasting on the Day
of Arafah is desirable, so that a pilgrim should be strong enough to devote himself
wholeheartedly to worship and supplications.
Some of the ahadith that encourage fasting on the Day of Arafah concern the persons
who are not staying at Arafah as pilgrims performing Hajj.
According to the authentic ahadith the Prophet (peace be upon him) combined Zuhr
and 'Asr prayers while at Arafah. For this, azhan - call for the prayer - was given,
then iqamah - the second call for prayer - was made. Then he offered Zuhr. After
this, another iqamah was made and he offered 'Asr prayer.
Al-Aswad and 'Alqamah said: "For the completion of Hajj, Zuhr and 'Asr prayers must
be offered at Arafah in congregation behind an imam."
Ibn Al-Munzhir said: "There is consensus among the scholars that the imam must combine
Zuhr and 'Asr prayers at Arafah, and so should any one offering prayer with the
imam." And in case one cannot combine these and pray behind an imam, one should
combine them while praying alone.
It is reported that Ibn 'Umar used to reside at Makkah, but when he went to Mina
he would shorten his prayers. 'Amr bin Dinar reported that Jabil bin Zaid told him:
"Shorten your prayers at Arafah." This is reported hv Sa`id bin Mansur.
According to sunnah, pilgrims should leave Arafah quietly and peacefully after sunset.
The Prophet (peace be upon him) left Arafah very peacefully and quietly, holding
the reins of his she camel so tightly that its head touched its back, while he said
to the people, "O people, walk calmly; rushing or making haste is not a virtue."
This is reported by Bukhari and Muslim. They also reported that the Prophet (peace
be upon him) let his she camel go at normal pace, but when he found ample space
in front of him he urged it to go faster." He did this out of compassion and consideration
for the people.
It is desirable for pilgrims to utter talbiyah and make remembrance of Allah as
much as possible. The Prophet (peace be upon him) repeated talbiyah right until
he threw pebbles at Jamarah Al-'Aqabah. Ash'ath bin Sulaim reported from his father
that he said, "I went with Ibn 'Umar from Arafah to Muzdalifah. He did not stop
making remembrance of Allah and declaring His Oneness until we reached Muzdalifah."
This is reported by Abu Daw'ud.
Hajj is obligatory both for women and men alike; they must perform it whenever they
meet the above mentioned prerequisites for it. In the case of a woman it is essential
that she be accompanied by her husband or some other mahram (Al-Hafiz said in his
Al-Fath: "According to the scholars. the condition for being a mahram to a woman
is that legally it should be impossible for such a man to ever marry her) relative
on the journey for Hajj.
Ibn 'Abbas reports: "I heard the Prophet (peace be upon him) saying: 'A man must
never be alone with a woman unless there is a mahram with her. A woman also may
not travel with anyone except a mahram relative.' A man stood up and asked: 'O Prophet
of Allah! My wife has gone for Hajj while I am enlisted for such and such a battle,
what should I do?" The Prophet (peace be upon him) replied, 'Go and join your wife
in Hajj." (Reported by Bukhari and Muslim; the words given here are of Muslim's.
This order underlines something desirable; it does not obligate the husband or the
mahram to travel with the woman, if there is no one else but him. No one is obligated
to give up his convenience so that another person might do what is not required
of him)
Yahya bin 'Abbad reported that a woman from Iraq wrote to Ibrahim AnNakh'i: "I have
not yet performed the prescribed Hajj; for although I am rich, I have no mahram
who may accompany me on this trip." He wrote her back: "You are one of those whom
Allah has not given the means to perform (Hajj)." Abu Hanifah, Al-Hassan, At-Thauri,
Ahmad and Ishaq all hold a similar view on this issue.
Al-Hafiz says: "Among the Shafi'ite scholars the most commonly accepted opinion
in this regard is that a woman may travel with her husband, or one of her mahram
relatives, or a group of trustworthy women, or even one such (trusted) woman companion.
According to one view, reported by Al-Karabisi and recorded as sound in Al-Muhazhib,
a woman may travel by herself provided the way to Hajj is secure and safe. This
applies to both Hajj and 'Umrah.
It is reported in Subul as-Salaam: "A group of scholars hold that an old woman may
travel without being accompanied by any mahram relative."
This permission for a woman to travel without a mahram in the company of trusted
companions or when the journey to Hajj is safe is supported by what is reported
by Bukhari from 'Adi ibn Hatem, who says: "I was with the Prophet (peace be upon
him) when a man came to him and complained of poverty. Another man complained about
highway robbery. Thereupon the Prophet (peace be upon him) said: 'O 'Adi! Have you
seen the city of Hira in Iraq?' I said: 'No, but I have heard about it.' The Prophet
(peace be upon him) said: 'If you lived long enough you will see that a woman will
travel from Hira and will perform Tawaf round Ka'bah, and she will have no fear
except that of Allah."
This opinion is supported by the fact that 'Umar gave permission to the wives of
the Prophet (peace be upon him) to perform Hajj while accompanied by 'Uthman and
Abdur-Rahman ibn 'Awf. 'Uthman would announce them to people telling them to avoid
looking at them or coming close to their camels.
If, however, a woman fails to abide by this provision and performs Hajj alone -
without being accompanied by any mahram - her Hajj would still be valid.
The author of Subul as-Salaam says that Ibn Taimiyyah said: "Hajj of a woman without
a mahram is valid, and likewise of a person who is financially not able to perform
it."
In brief, those for whom Hajj is not compulsory due to sickness, poverty, fear of
highway robbery, or in the case of a woman because no mahram is available to accompay
her, if these people nonetheless perform Hajj, it will be credited to their account.
Some of them try their best (and exert themselves to the utmost) like those performing
Hajj on foot, while others are guilty of sins, such as those who beg others to help
them perform Hajj, or a woman that performs Hajj without a mahram male companion.
Notwithstanding their valid excuse, if any of these people perform Hajj, it will
be quite valid, for their sin relates to their (choice of unlawful) means and has
no bearing on the objective as such.
It is reported in Al-Mughni: "If a person, not obliged to perform Hajj because he
is unable (financially) to do so, should seek to perform Hajj, suffering hardship,
traveling on foot and without necessary provisions, his Hajj will be quite valid
and acceptable."
Upon arriving in Muzdalifah the Prophet (peace be upon him) offered Maghrib and
two rak'ahs for 'Isha (making qasr). He ordered one single call for both 'Isha and
Maghrib, but a separate iqamah for each. No other supererogatory prayer is to be
olfered in between these two prayers. In the hadith recorded by Muslim we read that
the Prophet (peace be upon him) arrived in Muzdalifah, and combined the Maghrib
and 'Isha prayers, with one azhan and two iqamah.s. He did not offer any other prayer
in between the two. Combining these prayers is, according to the consensus of the
scholars, a sunnah, though there is disagreement as to those who offer these two
prayers separately in their times. Most of the scholars consider it permissible,
but hold that following the example of the Prophet is far more preferable. Thawri
and other knowledgeable people are of the opinion that a pilgrim offering Maghrib
prayer at any place other than Muzdalifah must re-do it. They are of the opinion,
however, that offering Zuhr and 'Asr prayers separately in their due times is permissible,
but it is a disliked act.
Jabir says: "When the Prophet (peace be upon him) reached Muzdalifah, he offered
both Maghrib and 'Isha prayers, then he lay down to sleep. He slept until dawn,
then he got up and offered Fajr prayer, and mounted his she camel, Al-Qaswa. When
he reached Al-Mash'ar Al-Haram he stopped there until there was light all around,
then before sunrise, he left the place. There is no evidence to show that the Prophet
(peace be upon him) spent the night (at Muzdalifah) in prayers and supplications.
This is the correct position about spending the night at Muzdalifah and stopping
there in the light of the practice of the Prophet (peace be upon him).
Ahmad holds that spending the night at Muzdalifah is obligatory for all pilgrims
except shepherds and water providers for whom it is not obligatory to do so. All
the imams of schools of Islamic law consider stopping and spending some time at
Muzdalifah obligatory. They do not, however, regard spending the entire night there
as obligatory. Spending some time there, means being present physically, in any
posture or condition, standing, sitting, being awake or asleep, walking. or passing
by.
The Hanafi school is of the opinion that it is obligatory to be present at Muzdalifah
before the dawn of Yaum al-Nahr (the 10th of Zhul-Hijjah). So, if one fails to do
so without a genuine excuse, one must offer a sacrifice unless one has a genuine
excuse in which case one is not obligated to be physically present, nor does one
incur any penalty.
The Maliki school holds that stopping at Muzdalifah, before dawn, and spending some
time there is enough, while going from Arafah to Mina, is obligatory when one has
no excuse to do otherwise. For a pilgrim with a genuine excuse stopping and staying
at Muzdalifah is not obligatory.
The Shafi'i school holds that only the physical presence in the second half of the
night of the 10th of Zhul-Hijjah at Muzdalifah, after spending the day at Arafah,
is obligatory. One is not required to spend the entire night there, nor is it essential
even to make sure whether the place one is staying is within the boundaries of Muzdalifah.
It is the sunnah, however, to offer Fajr prayer at its early time, then head for
and stop at Al-Mash'ar al-Haram till daylight spreads before the sunrise. One should
spend this time in supplication and remembrance of Allah. Allah says in the Qur'an
(2.198): "Then when you pour down from (mount) Arafah, celebrate the praises of
Allah at the Sacred Monument and celebrate His praises as He has directed you, even
though, before this, you went astray. Then pass on at a quick pace from the place
whence it is usual for the multitude to do so, and ask for Allah's forgiveness.
And Allah is Oft-Forgiving, Most Merciful."
Before sunrise, the pilgrims leave Muzdalifah tor Mina, but when they pass through
the valley called Muhassir, they should pass it at a quicker pace.
One may stop anywhere in Muzdalifah, except the valley called Muhassir (between
Muzdalifah and Mina). Jubair bin Mot'im reported that the Prophet (peace be upon
him) said: "The entire area of Muzdalifah is a place to stay, but avoid the valley
called Muhassir." This is reported by Ahmad with a sound chain of authorities. Spending
the time at Muzdalifah at a place called Quzah, (The Quraish used to stop there
in the pre-Islamic period instead of staying at Arafah) is, however, better.
In a hadith reported by Ali we read that when the Prophet (peace be upon him) arrived
at Joma (a place in Muzdalifah), he stood there and said, "This is Quzah, the place
to stop; and the entire Joma is a stopping place." This is reported by Abu Daw'ud
and Tirmizhi, who considers it a sound hadith.
The rites of the 10th of Zhul-Hijjah are performed in the following order:
These rites begin with throwing the pebbles, followed by offering the sacrifice,
shaving one's head, pertorming a tawaf around Ka'bah. Observance of these rites
in this sequence is sunnah. If one of these is performed before or after another
there is no harm, according to most scholars.
This is the standpoint of Ash-Shafi'i based on a hadith reported by Abdullah bin
'Amr who said: "The Prophet (peace be upon him) stood in Mina during the Farewell
Hajj, while the people asked him questions and he answered them. A man asked, 'O
Prophet of Allah! I was not alert and I shaved my head before slaughtering my animal?'
The Prophet (peace be upon him) said, 'There is no harm, go and slaughter your animal.'
Another man asked, 'I slaughtered the animal before I threw the pebbles?' The Prophet
(peace be upon him) told him, 'There is no harm. Go and throw the pebbles.'" The
narrator said: "Whoever asked the Prophet (peace be upon him) about anything done
before or after the other he told him 'No harm done. Go and do (whatever you missed)."'
Abu Hanifah is of the opinion that if someone failed to observe the proper sequence
in performing these rites, and he did delay or precede a rite, he must olfer a sacrifice,
interpreting the words "no harm done" of the Prophet (peace be upon him) to mean
that such a person is not guilty of any sin, but nonetheless such a person has to
slaughter an additional animal in atonement.
After throwing the pebbles on the 10th day of Zhul-Hijjah and shaving the head or
clipping some hair of it, a pilgrim is released from all restrictions of the state
of ihram. He may now wear perfume, put on regular clothes, etc., except approaching
his wife sexually. This is known as the first removal of ihram. After completing
Tawaf AI-Ifada, an essential rite of Hajj, everything is permissible for him including
approaching his wife sexually. This is called the second or final removal of the
state of ihram.
Al-Baihaqi reported from Salim bin Abi Al-J'ad that Ibn 'Abbas said that the Prophet
(peace be upon him) said: "When Abraham (peace be upon him) wanted to perform the
Hajj rites, Satan blocked his way near 'Aqabah. (Jamarah Al-Aqabah is on the left
side inside Mina; the Jamarah Al-Wusta (the Middle Jamarah) is at about 11,677 meters
from the first one, while Jamarah Al-Sughra (the Smallest Jamarah) is 1,564 meters
further from the middle one) Abraham threw seven pebbles at him whereupon the Satan
sunk into the ground. Again the Satan appeared to him near the second Jamarah. Abraham
threw seven pebbles at him and he again sunk into the ground. Once again the Satan
approached him near the third Jamarah, and again Abraham threw seven pebbles at
him and once again the Satan sunk into the ground." Ibn 'Abbas added, "You throw
pebbles at the Satan, and (in doing so) you follow the path of your (great) forefather
Abraham (peace be upon him)." Al-Munzhri said: "This is reported by Ibn Khuzaimah
in his Sahih and by Al-Hakim, and it is sound according to their criterion."
In his Al-Ahya, Al-Ghazali says: "As to the throwing of the pebbles, it is an expression
of the thrower's intention to obey Allah's commandment, and a demonstration of his
humility and servitude to Him. It signifies compliance with divine commandment without
any trace therein of any selfish pleasure, sensuous or intellectual.
"By throwing pebbles, one emulates Abraham when Satan - may Allah curse him - blocked
his way at that place in order to cast doubts in his heart or tempt him and divert
him away from his Lord, so Allah commanded Abraham to drive the Satan away by throwing
pebbles at him.
"Theretore, if you are tempted to think that Satan appeared to Abraham and therefore
he threw pebbles at him, but I am not tempted by Satan, so there is no need tor
me to throw these pebbles - if such a thought comes to you - then you must realize
that this thought itself is from Satan, who suggests it to make you think there
is no benefit in it, and so weaken your resolve and prevent you from throwing pebbles.
Fight against these evil whispers with firmness, resolution and by throwing pebbles
despite these suggestions. You must also realize that although you are apparently
throwing pebbles at the Jamarahs, in reality you are hurling these in the face of
Satan and thereby breaking his backbone. This is not possible except by submitting
to the commandments of Allah, in submission to Him, and without seeking gratification
of any personal desire."
The majority of scholars is of the opinion that throwing the pebbles is necessary
(wajib), but it is not obligatory. Anyone failing to throw pebbles is required to
offer a sacrifice as reported by Ahmad, Muslim, and Nasa'i from Jabir who said,
"I saw the Prophet (peace be upon him) riding his mount and throwing pebbles on
the Day of Nahr (10th of Zhul-Hijjah), and saying, 'Take your rituals from me. I
do not know whether I will be able to perform another Hajj after this one'."
Abdur Rahman Al-Taimi said: "The Prophet (peace be upon him) commanded us in the
Farewell Hajj to use small pebbles (the size of a pea)."This was reported by At-Tabarani
in his Al-Kabir with a sound chain of authorities.
The pebbles, as stated in the above hadith, should be no bigger than the size of
a pea. That is why the scholars consider this size as desirable. If, however, someone
throws a bigger stone, according to the majority of scholars, it will suffice him
for completing the rite, but it is disliked. Ahmad holds that it will not be sufficient
for him until he repeats it with pebbles (of suitable size), because the Prophet
(peace be upon him) practiced it, and he forbade the use of bigger stones.
Sulaiman bin 'Amr bin Al-Ahwas Al-Azdi reported from his mother that she said, "The
Prophet (peace be upon him) was at the bottom of the valley, and he was saying,
"O People! Do not kill each other! When you throw pebbles, use pebbles the size
of a pea." This was reported by Abu Daw'ud.
Ibn 'Abbas reported: "The Prophet told me 'Come, pick some pebbles for me!' I picked
small pebbles like peas. When I gave these pebbles to him, he said, "Use pebbles
similar to these (in throwing), and beware against exaggerating in your religion,
for those before you were destroyed because of their exaggeration in religion."
This was reported by Ahmad and Nasa'i, its chain of authorities being sound. The
majority of scholars take these ahadith as indicating preference for the size of
pebbles. There is consensus that only stones (pebbles) be thrown and not iron, lead
etc.
The Hanafi school, however, disagrees and holds that it is permissible to use anything
that comes from the earth, stones, clay, bricks, soil, or ceramics etc., because
the hadith mentions throwing only (and does not specify as to what should be used).
The practice of the Prophet (peace be upon him) and his companions indicates the
preterence and does not specify anything in particular. The first opinion is preferable
because the Prophet (peace be upon him) used pebbles and he ordered others to throw
pebbles like peas, which may apply to various kinds of pebbles but not to anything
else.
Ibn 'Umar used to pick his pebbles from Muzdalifah, and so did Sa'id bin Jubair.
Ash-Shafi'i regards this preferable, but according to Ahmad one may pick pebbles
from anywhere one wants.
'Ata and Ibn Al-Munzhir hold a similar view, for in the hadith of Ibn 'Abbas the
words used by the Prophet (peace be upon him) are "pick (some pebbles) for me" without
specifying the place whence these were to be picked.
According to the Hanafi and Shafi'i schools, and Ahmad it is permissible, though
undesirable, to use pebbles that have been used before. Ibn Hazm holds it permissible
without any dislike. He says, "Throwing the pebbles that are used before is permissible,
and so is throwing pebbles while mounting an animal."
Neither the Qur'an nor Sunnah forbids the use of used pebbles. Logically speaking,
had those pebbles not been re-used by multiple pilgrims, there could have been mountains
of them in the area.
As to throwing pebbles while riding one's mount we read in the hadith of Qudamah
bin Abdullah that he said, "On the Day of Sacrifice, I saw the Prophet (peace be
upon him) throwing pebbles on the first Jamarah Al-Aqabah while he was riding a
light-colored she camel without throwing them hard or slow, nor pushing and shoving
others."
The total number of pebbles to be thrown is either seventy (70) or forty nine (49).
Seven of these are to be thrown on the first Jamarah Al-Aqabah on the 10th of Zhul-Hijjah;
twenty one on the 11th day, seven at each of the three jamarahs; and similarly twenty
one on the 12th day, throwing seven at each of the three places. The last twenty
one pebbles are likewise to be thrown, seven at each of the jamarahs, on the 13th
day of Zhul-Hijjah. The total number of these pebbles comes to seventy pebbles.
If a pilgrim throws the pebbles for only three days (the 10th, 11th and 12th of
Zhul-Hijjah), and does not throw on the 13th day, he may do so without any harm.
In such a case the total number will be forty nine pebbles.
According to Ahmad throwing five pebbles will suffice a pilgrim. 'Ata says throwing
five pebbles will complete his Hajj rites. Mujahid said, "If a pilgrim throws six
pebbles he may do so without incurring any penalty."
Sa'id bin Malik reported: "We returned with the Prophet (peace be upon him) after
Hajj. Some of us said they had thrown six, others said they had thrown seven pebbles.
But none of us found fault with others for doing so."
The days for throwing pebbles are either three or four days: the 10th, 11th and
12th of Zhul-Hijjah or these three and the 13th of Zhul-Hijjah. Allah says in the
Qur'an (2.203): "Celebrate the praise of Allah during the appointed days. But if
any one hastens to leave in two days there is no blame on him, and if anyone stays
on there is no blame on him, if his aim is to do right."
The best time to throw the pebbles is forenoon on the 10th of Zhul-Hijjah, because
the Prophet (peace be upon him) threw the pebbles before noon on that day.
Ibn 'Abbas said that the Prophet (peace be upon him) permitted the old and weak
people of his family to throw first. Then he said, "Do not throw pebbles at the
first Jamarah Al-Aqabah before the sunrise." This was reported by Tirmizhi, who
considers it a sound hadith. Deferring the throwing to the end of the day is, however,
permissible.
Ibn Abdul Barr said: "There is consensus among the scholars that if a pilgrim throws
pebbles on the 10th of Zhul-Hijjah before the sunset, he will be considered as having
thrown in time, although doing so is not desirable."
Ibn 'Abbas reported that on the Day of Sacrifice the Prophet (peace be upon him)
was told by a man at Mina that he had thrown his pebbles after sunset, whereupon
he said to the man, "There is no harm." This was reported by Bukhari.
Delay in throwing pebbles until after dark is permissible if there is a genuine
excuse for doing so as related by Malik from Nafi' that a daughter of Safiyah, wife
of Ibn 'Umar, gave birth to a baby in Muzdalifah. So she and Safiyah (her mother)
were left behind, and they arrived in Mina after sunset on the 10th of Zhul-Hijjah.
Ibn 'Umar asked them to throw their pebbles when they arrived and he found no harm
in their doing so.
It is disliked, however, to delay throwing the pebbles without a valid excuse until
after dark. According to the Hanafi and Shafi'i schools, and in the light of a narration
from Malik, there is no penalty for delaying the throwing of pebbles, considering
the aforementioned hadith of Ibn 'Abbas. Ahmad is of the opinion that if a pilgrim
delays the throwing of pebbles till the end of the Day of Sacrifice. then he should
not throw pebbles during the night, but should throw them the next afternoon.
There is consensus on throwing pebbles before midnight on the 10th of Zhul-Hijjah
(the Night of Sacrifice). It is permissible, however, for women, children, the weak,
those who have a valid excuse, and the shepherds to throw pebbles at Jamarah Al-Aqabah
in the night.
'Aishah reported that the Prophet (peace be upon him) sent Umm Salamah on the night
of the 10th to throw her pebbles. She did so before dawn after which she went back
to Makkah for tawaf. This is reported by Abu Daw'ud and Al-Baihaqi, who says that
its chain is sound.
Ibn 'Abbas reported that the Prophet (peace be upon him) permitted the herdsmen
tending the camels to throw their pebbles during the night. This is reported by
Bazzar with a chain of narrators including Khalid Al-Zanji, who is considered an
unreliable reporter. 'Urwah reported that the Prophet (peace be upon him) went to
Umm Salamah on Yaum al-Nahr and ordered her to hasten for Muzdalifah, and then to
Makkah (after throwing the pebbles in Mina during the night) and to offer Fajr prayer
there. That day was her turn to be with him and she desired to be with him. This
was reported by Ash-Shafi'i and Al-Baihaqi.
'Ata reported that someone told him about Asma who threw pebbles at the first jamarah
during the night, and said, "We used to do so during the lifetime of the Prophet
(peace be upon him)." This is reported by Abu Daw'ud.
Tabari said: "Ash-Shai i'i refers to the reports transmitted by Umm Salamah and
Asma and concludes that it is permissible to go to Makkah atter midnight.
Ibn Hazm, however, holds that the permission to throw at night applies to women
only; it does not apply to men, whether strong or weak. These ahadith also show
that it is permissible for anyone with a valid excuse to go a night earlier and
throw the pebbles at night. Ibn Al-Munzhir said: "The sunnah (in this respect) is
to throw the pebbles after sunrise, for this is what the Prophet (peace be upon
him) did. It is not permissible to throw pebbles before sunrise, for such an act
would be contrary to sunnah. But if one does so, he need not repeat it, because
I have heard none (of the scholars) saying this was not acceptable."
Al-Aswad said: "I saw 'Umar throwing his pebbles at the Jamarah AlAqabah from a
place above it." 'Ata was asked about throwing pebbles from above to which he replied,
"There is no harm in it." This is reported by Sa'id ibn Mansur.
The time appointed for throwing pebbles during the three days is from midday until
sunset. Ibn 'Abbas reported that the Prophet (peace be upon him) threw the pebbles
at midday or thereafter. This is reported by Ahmad, Ibn Majah and Tirmizhi who consider
it a sound hadith.
Al-Baihaqi has reported on the authority of Nafi' that Abdullah bin 'Umar used to
say "We used not to throw the pebbles during the three days until after the sun
was past the meridkul. Delaying the throwing of pebbles till night was disliked.
The time for throwing pebbles dul-ing the night was until the sunrise of the next
day. All Imams of Islamic law. except Abu Hanifah, agree on this point. Abu Hanifah
holds that throwing pebbles before midday on the third day is permissible. He based
his opinion on a rather weak hadith transmitted by Ibn 'Abbas which says, "When
day breaks on the 13th of Zhul-Hijjah, it is permissible to throw one's pebbles
and depart from Mina (to Makkah)."
It is desirable to stand facing the Qiblah, to praise Allah, while supplicating
to Him for forgiveness for oneself, and for other fellow Muslims. Ahmad and Bukhari
have reported from Salim bin Abdullah bin 'Umar and he from his father that when
the Prophet (peace be upon him) threw pebbles at the first Jamarah, which is near
the mosque, he said, Allahu Akbar. Thus he threw seven pebbles and each time he
said Allahu Akbar. Then he went, turned left toward the bottom of the valley. There
he stood tor quite a long time tacing the direction of Qiblah, and raising his hands
supplicated to Allah. Then he went and threw seven pebbles at the second Jamarah
saying Allahu Akbar with each throw. Thereafter he went to the left of the bottom
of the valley, stood there facing Qiblah and supplicated to Allah with raised hands.
Then he went to the Jamarah near Aqabah, threw seven pebbles at it, uttering a fakhir
with each throw. After this he left and did not pause. According to this hadith
the Prophet (peace be upon him) did not pause after throwing pebbles at the Jamarah
Al-Aqabah, but he did pause after throwing pebbles at the other two Jamarahs.
The scholars have in the light of the above hadith suggested that after any throwing
(of pebbles at the Jamarahs) that is not followed by another throwing the same day
one should not stop (for supplications), but if one throwing (of pebbles) is followed
by another throwing the same day one should stand there for supplications.
Ibn Majah has reported from Ibn 'Abbas that after throwing pebbles at the Jamarah
al-Aqabah, the Prophet (peace be upon him) used to leave, and not stop (for supplications).
It is confirmed that the Prophet (peace be upon him) used to begin with the first
Jamarah that is near Mina, then he would go to the middle Jamarah further away,
and then he would go to the Jamarah Al-Aqabah. Likewise it is proven that he said,
"Take your religious rites from me."
The three of the leading Imams take this as indicating that observing sequence in
throwing pebbles at the Jamarahs is a necessary condition and must be azhered to,
because this is what the Prophet (peace be upon him) did. The Hanafi school, however,
holds that sequence is only sunnah.
Ibn Mas'ud and Ibn 'Umar at the time of throwing pebbles used to say, Allahumma
ij'alhu Hajjan mabruran wa zhanban maghfuran "O Allah! Accept this Hajj of ours
and pardon our sins".
Ibrahim said, "The Companions of the Prophet loved that while throwing pebbles at
Jamarah Al-Aqabah one should supplicate, "O Allah, accept this Hajj of ours and
forgive our sins.'' When asked if this supplication should be made at the time of
throwing pebbles at each of the other Jamarahs as well he replied in the affirmative.
'Ata said, "When you throw the pebbles you should utter a takbir (Allahu Akbar)
with each throw. This is reported by Sa'id bin Mansur. According to the hadith of
Jabir, the Prophet (peace be upon him) uttered Allahu Akbar with each pebble that
he threw. The author of Al-Fath says: "There is consensus that there is no harm
if someone tails to utter a takbir."
Salman bin Al-Ahwas reported from his mother that she said. "I saw the Prophet (peace
be upon him) riding his mount at Aqabah holding a pebble between his fingers and
throwing it, while others were also throwing pebbles with him." This is reported
by Abu Daw'ud.
Persons who for a valid reason, illness, etc., cannot themselves throw the pebbles
they may ask someone else to throw pebbles on their behalf. Jabir said, "We performed
Hajj with the Prophet (peace be upon him) and we had some women and children with
us. We (adults) uttered talbiyah and threw pebbles on behalf of the children." This
was reported by Ibn Majah.
Spending three nights or two nights, the 11th and 12th of Zhul-Hijjah, at Mina is
necessary (wajib), according to the three Imams of the Islamic law. The Hanafi school
regards sleeping at Mina as sunnah only.
Ibn 'Abbas said, "After you have thrown the pebbles you may spend the night wherever
you wish." This is reported by Ibn Shaibah. Mujahid said, "There is no harm if one
spends the first portion of the night at Makkah, and the last one at Mina, or the
first portion of the night at Mina and the last one at Makkah." Ibn Hazm said, "A
pilgrim who does not spend the night at Mina does wrong, but he does not incur any
penalty.
There is consensus that in the case of those who have a genuine excuse, like water
carriers, and shepherds, sleeping the night at Mina is not necessary, and if they
leave out anything they don't incur any penalty.
The uncle of the Prophet (peace be upon him), Abbas, sought and got permission from
the Prophet (peace be upon him) to spend these nights (supposed to be spent in Mina)
at Makkah so that he could attend to his functions as provider of drinking water
to the pilgrims. This was reported by Bukhari and others.
'Asam bin 'Adi reported that Prophet (peace be upon him) excused the shepherds from
sleeping at Mina. This is reported in the Sunan, and Tirmizhi considers it a sound
hadith.
The three schools of Islamic law hold that the pilgrims must return from Mina to
Makkah before the sunset of the 12th of Zhul-Hijjah after throwing the pebbles.
The Hanafi school, however, is of the opinion that pilgrims may return to Makkah
betore the dawn of the 13th of Zhul-Hijjah. Leaving after sunset is, however, disliked
for it is against the sunnah. but one who does so incurs no penalty.
These are animals brought to the Haram, the Sacred Mosque, seeking the closeness
and pleasure of Allah, Who says in the Qur'an (22.36), "The sacrificial camels We
have made for you as among the symbols from Allah: in them is (much ) good for you:
then pronounce the name of Allah over them as they line up (tor sacrifice) when
they are down on their sides (after slaughter), eat you thereof, and feed such as
beg with due humility: thus have We made animals subject to you, that you may be
grateful. It is not their meat nor their blood, that reaches Allah: it is your piety
that reaches Him."
'Umar said, "Sacrifice animals, for Allah loves sacrifice. The Prophet (peace be
upon him) offered one hundred camels in sacrifice for the pleasure of Allah." This
offering by him was supererogatory.
There is consensus among scholars that a sacrifice must be of one of the animals,
and that the best of these are, camels, then cows, then sheep and so on, for a camel
is more beneficial for the poor because of its great size (more can benefit from
its meat), and similarly a cow is more useful than a sheep.
There is disagreement, however, as to what is best for an individual to offer in
sacrifice, a camel or a cow sharing one seventh of their price, or a sheep. Apparently
the preference in this regard is to what is more useful and beneficial for the poor
and the needy.
One may sacrifice any animal one chooses. The Prophet (peace be upon him) offered
a hundred camels as a supererogatory sacrifice. The minimum number of animals a
person is obligated to sacrifice is one sheep, or one-seventh portion of a camel
or a cow (by sharing one-seventh of their price). A camel or a cow may be sacrificed
on behalf of seven people. Jabir said: "We performed Hajj with the Prophet (peace
be upon him), and we slaughtered a camel for seven persons, and a cow for seven
persons." This was reported by Ahmad and Muslim.
For a sacrifice to be acceptable it is not necessary that all the partners should
be of one mind. Thus if some do it for the pleasure of Allah, while others do it
to obtain meat, it would still be valid. The Hanafi school, however, holds that
a necessary condition for sacrificing is that all the partners must have the pleasure
of Allah in mind while offering sacrifice.
Sacrificing a camel is not necessary except for a pilgrim who performs tawaf in
a state of ritual impurity (Junub) or a female pilgrim performs tawaf while still
menstruating or in confinement after childbirth, or a pilgrim who has sexual intercourse
with his wife after spending the Day at Arafah but before shaving (or clipping)
the hair, or a pilgrim who vows to sacrifice a camel; in all such cases one must
sacrifice a camel. And if a camel is not available then offer seven sheep instead.
Ibn 'Abbas reported that a man came to the Prophet (peace be upon him) and told
him that he had to sacrifice a camel which he could easily afford but could not
find. Thereupon the Prophet (peace be upon him) said to him, "Buy seven sheep and
sacrifice them instead." This is reported by Ahmad and Ibn Majah with a sound chain
of narrators.
Sacrifice may be divided into two categories, one that is desirable, and the other
that is obligatory.
As for the desirable one, an example of it is that which is required of pilgrims
who perform Hajj only (Hajj Ifrad), or who perform 'Umrah only. As to the obligatory
sacrifice it may be one of the following:
1. That which is obligatory for those performing Hajj Iqran (combining Hajj and
'Umrah without a break in between),
2. or Hajj Tamattu' (combining Hajj and 'Umrah but with a break in between).
3. That which is obligatory for a pilgrim who misses out an essential ritual of
Hajj, e.g., throwing pebbles, or putting on ihram from a miqat (a place designated
for entering into a state of ihram), or combining day and night while camping at
Arafah, or spending the night at Muzdalifah or Mina or departing Makkah without
performing Tawaf al-Wida' (Farewell circumambulation).
4. That which is obligatory for a pilgrim committing something forbidden in the
state of ihram, other than sexual intercourse, wearing perfume or shaving.
5. That which is obligatory for committing a crime within the sacred precincts of
Haram, like hunting or cutting trees within the Sacred precincts of Haram. All these
have been explained above in their respective sections.
A sacrificial animal should satisfy the following conditions:
1. It should be two years old, if it is an animal other than a sheep. As for sheep,
even a six month old lamb may be sacrificed, but it should be fat and healthy. As
for a camel, it must be at least five years old, a cow two years old, and a goat
a year old at least.
2. It should be healthy and free from all physical defects. It should not be one
eyed, nor should it limp, be mangy, or very thin and weak. Al-Hasan said that the
scholars said: "If a man purchases a healthy animal for sacrifice. but later before
its slaughtering it becomes sick or loses one eye or develops a limp in her legs,
then such a person may slaughter it as a sacrifice and that will sulfice him (to
fullfil his obligation)." This was reported by Sa'id bin Mansur.
Malik has reported from Hisham bin 'Urwah and he from his father that he used to
tell his sons: "O my sons! Do not slaughter an animal in the name of Allah such
as you will be embarrassed to present as a gift to a close and respected friend
of yours. Allah is the Most Honorable and Most Generous, and He is the most deserving
to be offered the best of what you have."
Sa'id bin Mansur reported that Ibn 'Umar once mounted in Makkah on a nice she-camel,
which he liked very much, and said, "Excellent! Excellent!" admiring it. Then he
dismounted, marked it as an offering, and a sacrifice for the pleasure of Allah.
Ish'ar (or marking) means that a camel or cow to be slaughtered is marked by cutting
off their humps on one side. This serves as a mark that they are intended for sacrifice
so that no one should cause them any harm.
And taqlid or garlanding means putting a leather piece around the sacrificial animal's
neck to mark it as such.
The Prophet (peace be upon him) garlanded the sheep that he had marked out for slaughtering
and sent them with Abu Bakr to Makkah when he performed Hajj in the 9th year after
Hijrah. It is affirmed by ahadith that the Prophet (peace be upon him) garlanded
sacrificial animals, marked them and doned ihram for 'Umrah at the time of Hudaibiah.
Most scholars, except Abu Hanifah, hold that marking the sacrificial animal is desirable.
The wisdom behind these two acts concerns reverence for Allah's commands, and an
expression of that reverence, besides serving as a means of informing people that
these animals are on their way to the House of Allah to be slaughtered there for
His pleasure.
It is permissible to ride and benefit from the sacrificial animals (e.g., camels
or cows). Allah says in the Qur'an (22.33): "In them (i.e., animals) you have benefits
for a term appointed. In the end their place of sacrifice is near the Ancient House."
Dahak and 'Ata said: "Benefiting from them here means using them for riding when
needed, and benefiting from their milk and wool." The phrase "appointed term" refers
to the term when a pilgrim marks the animal for sacrifice until it is slaughtered.
And the words "In the end their place is near the Ancient House" refer to the Day
of Slaughter or Sacrifice (Nahr), the 10th of Zhul-Hijjah.
Abu Hurairah reported that the Prophet (peace be upon him) saw a man driving a she-camel
to the place of slaughter. The Prophet (peace be upon him) said to the man, "Mount
it." The man replied, "It is a sacrificial animal." The Prophet (peace be upon him)
said to him twice or thrice, "Woe be to you ! Mount it." This is reported by Bukhari,
Muslim, Abu Daw'ud
There is disagreement among scholars about the time of slaughtering. According to
Ash-Shafi'i it should be done on the Day of Nahr, 10th of Zhul-Hijjah, and during
Ayyam at-Tashriq (the 11th, 12th or 13th of Zhul-Hijjah) in light of the Prophet's
words "All the Tashriq days (lOth, 12th and 13th of Zhul-Hijjah) are Days for Slaughtering"
as reported by Ahmad.
If one missed slaughtering during these days, then one may slaughter an animal later
on to make up for it.
Malik and Ahmad hold that regardless of whether the slaughtering of the animal is
obligatory or a supererogatory act of worship it must be done during the appointed
days. The Hanafi school also holds the same view concerning a pilgrim pertorming
Hajj Tamattu' or Hajj Qiran. Such a pilgrim must slaughter the animal during the
appointed (tashriq) days.
As opposed to this, a sacrifice in fullfilment of a vow, atonement of sins, and
offered as a supererogatory act of worship may be offered any time during the year.
Abu Salmah bin Abdul Rahman and An-Nakh'i reported that the time for slaughtering
is from the Day of Nahr to the end of Zhul-Hijjah.
A sacrifice whether it is obligatory (wajib) or voluntary cannot be done except
within the Sacred Precincts of Haram. Anywhere within these precincts one may offer
the intended sacrifice.
Jabir reported that the Prophet (peace be upon him) said, "All Mina is a place for
slaughtering, and the entire Muzdalifah is a place for spending the night; and all
roads of Makkah are passageways and places to offer one's sacrifice." This is reported
by Abu Daw'ud and Ibn Majah.
It is preferable for a pilgrim, however, to offer his sacrifice at Mina. For a person
performing 'Umrah it is preferable to offer his sacrifice near Marwah, as this is
the place where pilgrims leave the state of ihram whether performing Hajj or 'Umrah.
Malik has reported that he was told that the Prophet ( peace be upon him) said at
Mina, "This is the place for offering sacrifice. All Mina is a slaughtering place."
And speaking about 'Umrah, the Prophet (peace be upon him) said, -This - i.e. Marwah
- and all roads and paths of Makkah are slaughtering places."
It is desirable to slaughter camels in a standing position with their left legs
tied as in the following ahadith:
1. Muslim reported from Ziyad bin Jubair that Ibn 'Umar came upon a man who was
slaughtering a camel while it was sitting. He said to the man, "Let it stand up,
and tie its legs. This is the sunnah of your Prophet (peace be upon him)."
2. Abu Daw'ud reported from Jabir that the Prophet (peace be upon him) and his companions
used to slaughter their sacrificial camels with their left legs tied and standing
on three legs."
3. Hakim reported from Ibn 'Abbas concerning the Qur'anic verse (22.36) "then pronounce
the name of Allah over them as they line up (for sacrifice)" he interpreted it to
mean "as they line up and stand on three legs." As for cows and sheep it is preferable
to slaughter them in a lying position. According to some it is disliked to slaughter
an animal standing that is to be slaughtered lying down and vice-versa. Others disagree
and hold it is not disliked. It is preferable to slaughter one' s animal with one'
s own hands, if possible, otherwise one may assign someone else to do it on one's
behalf, but one must be present there.
It is not permissible to give a butcher his wages out of the meat of the animal.
A butcher may, however, be given a portion of the meat in charity. This is based
on the statement of Ali who said, "the Prophet (peace be upon him) ordered me to
take care of his camels that were to be slaughtered and to distribute their meat,
skins and everything else (among the needy people), but he ordered me not to give
any portion of it to the butcher." And then he said, "We shall give him from ourselves."
This is reported by the Group.
This hadith shows that one is permitted to designate someone else to slaughter the
animal on one's behalf, distribute its meat, skin and other useful parts among others,
but one is not permitted to give any portion of it in wages to the butcher. A butcher
should, however, be paid for his work as the Prophet (peace be upon him) said, "We
shall give him from ourselves."
It is reported that Al-Hasan said,"There is no harm in giving the skin of the animal
to the butcher."
Allah commands Muslims to eat of the animals slaughtered in sacrifice: "...eat you
thereof and feed such as (beg not but) live in contentment and such as beg with
due humility." (Qur'an 22.36)
Apparently this commandment applies to both the obligatory and supererogatory sacrifice.
There is some disagreement among the jurists on this subject. Abu Hanifah and Ahmad
are of the opinion that one may eat of the sacrifice made for Hajj Tamattu' (In
which Hajj and 'Umrah are combined with a break) or Hajj Qiran (In which Hajj and
'Umrah are combined without a break) or one that is offered voluntarily, but one
may not eat of any other sacrifice.
Malik holds that one may eat of an animal sacrificed as a penalty for violating
one's previous Hajj, or that which is sacrificed for missing one's Hajj, or a sacrifice
offered by one performing Hajj Tamattu ', or any other animal offered in sacrifice,
except a sacrifice offered as an atonement for killing a game or one that is vowed
for the poor, and that which is offered voluntarily except when (it is feared) the
animal will be spoiled before arriving at its place of slaughter.
Ash-Shafi'i holds that one is not permitted to eat of an obligatory sacrifice, e.g.
an obligatory sacrifice olfered in penalty, or a sacrifice made for killing a game,
or one that is offered for spoiling one ' s Hajj, or one offered for Hajj Tamattu'
or Hajj Qiran, and likewise that which one has vowed. In case of a voluntary sacrifice,
however, one may eat thereof himself as well as give it to others.
A person offering a sacrifice may consume, without any restrictions, any amount
of meat he may desire. He may likewise give away or offer in charity any amount
he may wish. Some scholars said that one may eat half and give away the other half
in charity, while others said that the meat be divided into three parts. Of these
one may keep a part, distribute a part, and give in charity the third part.
The practice of shaving or clipping hair is affirmed by the Qur'an, the Sunnah of
the Prophet, and the consensus of the community. Says Allah: "Truly did Allah fulfil
the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills,
with minds secure, heads shaved, hair cut short, and without fear." (Qur'an 48.27)
Both Bukhari and Muslim have reported that the Prophet (peace be upon him) said,
"May Allah bless those who shaved." The Companions asked him, "O Allah's Messenger,
what about those who clip their hair short?" Thereupon the Prophet (peace be upon
him) again said, "May Allah bless those who shaved." They repeated their question
the third time, and again the Prophet said, "May Allah bless those who shaved."
When they asked him for the fourth time, "O Allah's Messenger, what about those
who clip their hair short?" He said, "And (may Allah bless) those who clip their
hair short. (It is said that the reason for repeating supplication for those who
shaved their hair is obviously to encourage people to shave rather than cut their
hair short only because by shaving off one's hair one demonstrates one's sincerity
and humility to Allah without caring for one's physical appearance)
Both Bukhari and Muslim also report that the Prophet (peace be upon him) shaved
his head, and so did a group of his Companions, while others only cut their hair
short.
Shaving here means removing hair of the head with a razor, etc., or plucking them
out. It suffices one, however, to remove only as many as three hairs. And cutting
the hair short means cutting the length of one fingertip of the head's hair. The
majority of jurists disagree concerning this issue.
Most scholars hold that shaving or cutting the hair short is obligatory, and one
failing to do so must slaughter an animal to atone for this omission. According
to the Shafi'i school it is an integral part of Hajj.
A pilgrim may shave or cut his hair short right after throwing the first pebbles
at Jamarah Al-Aqabah on the Day of Nahr - the 10th of Zhul-Hijjah. If, however,
a pilgrim has with him animals to be slaughtered then he can shave or cut his hair
short only after having slaughtered these animals.
In a hadith reported by Ma'mar bin Abdullah we read that the Prophet (peace be upon
him) slaughtered his sacrificial animal at Mina and said, "He has commanded me to
shave (my head)." This was reported by Ahmad and At-Tabarani.
The time to shave or cut one's hair short while performing 'Umrah is right after
completing Sa'i - seven rounds - between Safa and Marwah. As for those who bring
their sacrifical animals with them, they may shave right after they slaughter them.
At the time of shaving or cutting one' s hair short, according to Abu Hanifah and
Malik, one must be in Haram (within the prencincts of the Sacred Mosque) and it
must be during the Days of Nahrm - 10th, 11th, 12th and 13th of Zhul-Hijjah. A narration
from Ahmad, based on the above hadith, supports this opinion.
Ash-Shafi'i, Mohammad bin Al-Hasan, and, according to his well known position, Ahmad,
are of the view that shaving or cutting of one's hair short must be done within
the Sacred Precincts of the Haram, but not necessarily during the Days of Nahr.
If one delays shaving one's head until after these days one may do so without any
harm or incurring any penalty.
It is liked that while shaving the head one should first shave the right half, then
the left side, while facing the direction of Qiblah, uttering Allahu Akbar, and
offering a two rak'ah prayer at the end of it. Waki' said, "Abu Hanifah once told
me: 'I was mistaken concerning five rites of Hajj and a cupper taught these to me
and corrected me. This happened when I went to a cupper and asked him, "How much
will you charge for shaving my head?" The cupper said, "Are you from Iraq?" I said,
"Yes." The cupper said to me, "Sit down, this is a rite of Hajj, and on it no conditions
must be placed." I sat down with my face slightly away from the direction of Qiblah.
At this he said, "Turn your face toward the Qiblah." I turned the left side of my
head to him to shave it first whereupon he said, "Turn over the right side of your
head (that I may shave it first)." I turned the right side to him and he began shaving
while I sat quiet. He again said, "Say takbir" which I did, until when I got up
to leave, he said, "Where are you going?" I said, "I am going to my camp." He said,
"Offer a two rak'ah prayer first, then leave." I asked him, "Where did you learn
all this?" He replied, "I have seen 'Ata bin Abi Rabah doing this.""' This was reported
by Al-Muhib Al-Tabari.
The majority of scholars is of the opinion that in the case of a bald man, who has
little or no hair at all, it is desirable to pass a razor over his head. Ibn-ul-Munzhir
said, "All reliable scholars agree that a razor be passed over the head of a bald
man." In Abu Hanifah' s opinion passing razor over the head of a bald man is obligatory.
It is desirable for those who shave or cut short their hair (as pilgrims) to also
clip their finger nails and shorten their mustaches. Whenever Ibn 'Umar shaved or
cut short his hair in Hajj or 'Umrah, he would always clip his finger nails and
shorten his moustaches.
Ibn al-Munzhir said, "It is confirmed that when the Prophet (peace be upon him)
shaved or cut short his hair he clipped his finger nails as well."
Abu Daw'ud and others reported from Ibn 'Abbas that the Prophet (peace be upon him)
said, "Women (pilgrims) do not have to shave (their heads); they may only shorten
their hair." Al-Hafiz considers this a sound hadith.
Ibn Al-Munzhir said, "There is agreement among the scholars on this, because shaving
a woman's head is in fact a sort of punishment for her."
Ibn 'Umar said, "When a woman (pilgrim) wants to cut off her hair, she may hold
her hair at the front and cut it off about the length of the tip of a finger." In
'Ata's opinion, while cutting her hair, a woman should cut it off her sides, of
the long hair as well as the short ones. This is reported by Sa'id bin Mansur. Others
hold that there is no limit as to how much a woman may cut off her hair. The Shafi'i
school holds that cutting as much as three hairs is enough for a female pilgrim.
There is consensus among the Muslims that Tawaf AI-lfadah is one of the essentials
of Hajj, and if someone fails to observe it his Hajj is void. The Qur'an (22.29)
says: "Then, let them complete the rites prescribed for them, perform their vows,
and (again) circumambulate the Ancient House". According to Ahmad a pilgrim must
make a definite intention for its performance.
All the other three Imams hold that having the intention to perform Hajj covers
and applies to all its rites including Tawaf Al-Ifadah.
The majority of scholars holds that Tawaf AI-lfadah is comprised of seven rounds
of the Ka'bah. Abu Hanifah, however, is of the view that only four of the seven
rounds are essential in Hajj, and if these (four) are missed the Hajj of a person
becomes void. The remaining three rounds are necessary (wajib) but not essential.
A pilgrim abandoning one or all of these three rounds misses a necessary part, but
it does not invalidate his Hajj, although he is required to offer a sacrifice of
an animal in atonement for it.
According to Ash-Shafi'i and Ahmad, the time for it is from the midnight of the
Day of Nahr, the 10th of Zhul-Hijjah, and its end is indefinite. A male pilgrim
is, however, not permitted to have sexual intercourse with his wife until after
he completes Tawaf Al-Ifadah. Delaying it beyond the 11th, 12th and 13th of Zhul-Hijjah,
does not obligate a person to slaughter an animal, but it is disliked.
The best time for performing this Tawaf is before noon on the Day of Nahr, the 10th
of Zhul-Hijjah. According to Abu Hanifah and Malik its time is from the dawn on
the Day of Nahr, though concerning its end there is disagreement among scholars.
Abu Hanifah holds that it must be performed during the Days of Nahr, but if a pilgrim
delays it beyond these then he must slaughter an animal in atonement for it. Malik,
on the other hand, is of the view that there is no harm in delaying this rite until
after the 13th of Zhul-Hijjah, though doing it earlier (during the Days of Tashriq)
is better. Its time is until the end of the month of Zhul-Hijjah, and if it is performed
after it. then one must slaughter an animal in atonement. The Hajj of such a person
will still be valid, for the whole month of Zhul-Hijjah, according to Malik, is
included in the months of Hajj.
For women it is desirable to perform Tawaf Al-Ifadah early on the Day of Nahr, if
they fear they will begin to menstruate. 'Aishah used to order the women (pilgrims)
to perform it on the Day of Nahr - 10th of Zhul-Hijjah, as a precaution against
the menses.
'Ata said, "If a woman (pilgrim) is afraid of her monthly period, she may perform
the Tawaf of Ka'bah before throwing the pebbles at Jamarah Al-Aqabah, and even before
her sacrificial animal is slaughtered.
There is no harm in a woman pilgrim using any medicine to delay her periods so as
to perform this Tawaf. Sa'id bin Mansur reported that Ibn 'Umar was asked about
a woman that takes some medicine to delay her periods. At this he said he saw no
harm in it, and told them to use water of Arak instead.
Mohibbuddin Al-Tabri said, "If it can be delayed in this case then it can also be
delayed in (determining) the period of 'iddah, and all other situations. On the
same principle, medicines may be used to induce monthly periods.
It is established that the Prophet (peace be upon him) on his way from Mina to Makkah
rested for a while at Al-Mohasab, where he offered Zuhr, 'Asr, Maghrib and 'Isha
prayers. Ibn 'Umar would always do likewise.
There is disagreement among the scholars as to its desirability. 'Aishah said that
the Prophet (peace be upon him) rested at Al-Mohasab because it was easier to do
so, but it is not a sunnah. Hence, one may or may not do so.
Al-Khattabi said that it was something practiced before but was later on abandoned.
Tirmizhi said that some scholars liked to rest at Al-Abtah without treating it as
necessary, except those who liked it.
The wisdom of resting at this place is to thank Allah for what He bestowed upon
His Prophet (peace be upon him) in the form of victory over his enemies who boycotted
Banu Hashim and Banu Al-Mutallib and foreswore that they will neither marry their
women nor sell anything to them unless they hand over the Prophet (peace be upon
him) to them.
Ibn Al-Qayyim said, "The Prophet (peace be upon him) intended to proclaim the rites
of Islam at a place where disbelief, blasphemy, and hostility to Allah and His Messenger
were dominant."
This was the usual practice of the Prophet (peace be upon him). He would use every
opportunity to proclaim the Oneness of Allah at places once dominated by symbols
of disbelief and polytheism. One such example is that the Prophet (peace be upon
him) ordered that a Mosque in Ta'if be built in the same place where once idols
of Lat and 'Uzza stood.
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