Introduction
Shaikh Muhammad Naasir-ud-Deen Al-Albaani was born in the Ashkodera, capital of
Albania in 1914 C.E. While he was young his parents migrated with him to Damascus,
Syria. From an early age he became fascinated by the sciences of Hadith and thereafter
spent his time devoted to seeking the knowledge. In later life he was given professorship
of Hadith at the Islamic University of Madinah. He is well known to students and
scholars for his knowledge and writings. He has many well-known students and has
visited places throughout the MiddleeEast and Europe. He was forced to migrate to
Syria to Jordan, then to Syria, then to Lebanon, then to the Emirates, then finally
back to Jordan. He has been of enormous service to the Prophetic Hadith, taking
great pains to check and sort out the authentic from the weak and fabricated narrations.
He has produced many pamphlets and books, some of them running into many volumes
- on topics of great importance to Muslims - and has fully checked many of the famous
books of Hadith - the Sunan of Tirmidhee, Aboo Daawood, An-Nasaa''ee and Ibn Maajah,
along with Suyootis huge ''Jaami su-Sugheer'' and Mishkat ul-Masaabeeh''. He is the
foremost scholar of Hadith and related science of this age.
Text of Translation
Verily all praise is for Allaah, we praise Him and seek His aid, and we ask for
His forgiveness, and we seek refuge in Allaah from the evils of our own selves and
from our evil deeds. Whomsoever Allaah has guided, none can misguide him, and whomsoever
Allaah has mis- guided, none can guide him, and I testify that none has the right
to be worshipped except Allaah, without any partner, and I testify that Muhammad
is His servant and Messenger.
To proceed,
Verily the desire to make Knowledge easily accessible to the public has called me
to explain the rites of Hajj and to do that by extracting these from my original
book: "the Hajj of the Prophet as narrated by Jaabir
" - in the
same way that I produced an abridgement of my book on th Prophet''s manner of Prayer
- except that I have herein included many important additions not found in the original
- and I have been careful to record their source and authenticity - along with other
additions with I have added in accordance with the method used in my other books
as regards quoting the standard Hadith along with its source - in abridged form
- while usually referring the reader to my other books - some of which have been
published and some of which have not. As for what is to be found in my original
book on Hajj, then I have not quoted the sources in full herein - regarding it as
sufficient that reader should refer back to the original as it is widely available
to the honourable readers - so anyone who wishes to check on such a point will find
it easy to refer back to and I will refer to it as ''The Original''. And to add to
the usefulness of the book I have ended it with a brief mention of the innovations
connected with Hajj and visiting Madinah.
And I have called it "The Rites of Hajj and ''Umrah" from the Book and the Sunnah
and Narrations from the Pious Predecessors.
I ask Allaah the Blessed and Most High to make all my work good and sincerely for
His Face and that should be no sharer in that with Him.
Muhammad Naasir-ud-Deen Al-Albaani
Damascus, 21st Sha''baan 1395
Advice for those about to perform Hajj
These are some pieces of advice and useful points which I offer to our brothers
about to make Hajj.
Firstly. The pilgrim must fear his lord by obedience to Him, and must be
very careful not to fall into that which Allaah has forbidden as Allaah ta''la says:
<<For Hajj are the months well-known. If anyone undertaken that duty therin,
let there be no obscenity nor wrangling in the Hajj.>>[Surat-al-Baqarah
ayah 197]
And the prophet said: "He who performs Hajj and does not speak obscenely or commit
evil then he returns from his sins just as the day his mother gave birth to him",
and if he did so then his Hajj would be accepted and Rasoolullaah said: "The accepted
Hajj - there is no less a reward for it than Paradise.(1)
So he must be aware of what many are affected by because of their ignorance or misguidance:
(A) Directing any form of worship to other than Allaah (shirk). And we have seen
many of the people falling into shirk - like praying fro the removal of distress
or aid from the Prophets and the pious instead of from Allaah alone, and their taking
oath by them in veneration of them - so by their actions they completely nullify
their Hajj. As Allaah ta''ala says:(Soorat-ul-Zumar ayah 65) <<If you were
to join gods with Allaah, truly fruitless will be you work (in life).>>
(B) Some men shaving off their beards - as it is a sinful deed - and doing it involves
four seprate sins - as I have explained in ''The Original''.
(C) The wearing of gold rings by men - and this is Haraam - even more so those which
are known as wedding-rings as that includes the further sin of imitating the Christians.
Secondly. Everyone who intends to make Hajj and has not brought the sacrificial
animal (Hadee) with him(2) then he should intend to
perform Hajj of Tamattu'' [see the Glossary] - as the Prophet ordered his companions
to do in the end, and as he became angry when some did not immediately carry out
this order to change the intention from Hajj to an ''Umrah and he
said: "I have entered the `Umarah into the Hajj until the Day of Resurrection",
and when some of the Companions asked whether he had done that only for that year
or forever, the Prophet joined his fingers together and said: "I have entered the
''Umrah into the Hajj until the Day of Resurrection, not just for a time, rather
forever.(3) And because of this he ordered Fatimah and
also all his wives - may Allah be pleased with them all - to leave the state of
iHraam after finishing the ''Umrah, and therefore Ibn ''Abaas
used to say: Whomsoever makes tawaaf of the House - then he has left iHraam - the
Sunnah of your Prophet - even if you are averse to it.(4)
So everyone who has not brought the sacrificial animal with him, should call out
that he is going to make ''Umrah - in the three months of Hajj, and he who has declared
his intention to do Hajj Mufrad (Hajj on its own) or Hajj Qaarin then hears of the
Prophet to change it ''Umrah - then he should quickly obey even after reaching Makkah
and Sa''ee between Safaa and Marwah - then he should leave the state of iHraam -
then declare the intention for Hajj on the Day of Tarwiyyah - the 8th of Dhul Hijjah.
<<O you who believe! Give you response to Allaah and His Messenger, when He
calls you to that which will give you life...>>[Soorat-ul-Anfal ayah
24].
Thirdly. You must not leave off staying the night at Mina on the night before
''Arafah as it is obligatory (waajib) - the Prophet did it and ordered it with his
saying: "Take from me your rites of pilgrimage." And you must also stay the night
at Muzdalifah until you pray Fajr prayer, and if you miss this staying then you
must at least pray Fajr there - as that is even more obligatory - rather it is one
of the rukn (pillar) of Hajj according to the most correct saying according to the
scholars - except upon the woman and the weak - for it has been allowed for them
to leave after half of the night has passed.
Fourthly. And be very careful not to walk directly in front of anyone praying
in the Haraam mosque, not to speak of other mosques and prying places as the Prophet
said: "If the one walking between the hands of one praying knew what were upon him
then it would be better for him to stand still for forty (...) than that he should
walk between his hands. [Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].
And this is a general text covering everyone walking in front, and everyone praying
- and there is no authentic Hadith to make any exception for the one doing so in
the Haraam Masjid - and you should pray therein like any other place towards a sutrah
- according to the general nature of the Hadith regarding that - and there are also
some narrations from the Companions particularly about the Masjid-ul-Haraam - which
I have mentioned in ''The Original''.
Fifthly. The people of knowledge should teach the pilgrims the rites of Hajj
and its commands according to the Book and the Sunnah whenever meeting with them,
and that should not stop them from calling to Tawheed which is the essence of Islaam
and was the reason for sending of the Prophets, and the sending down of revealed
books, as most of the people whom we have met - even some of those who are supposed
to be seeking knowledge - we have found to be in complete ignorance of the real
meaning of oblivious to the necessity of the return of the Muslims - upon their
differing madhabs (schools of thoughts) and various parties - to unification and
joining ranks upon the basis of the Book and the Sunnah, - in belief (Aqeedah) and
Regulations (AHkaam) and transactions, and behaviour, and politics and economic
affairs and all other aspects of life. And they must remember that any voice raised
or any movement made to reform which is based upon any foundation other than this
firm splitting and weakening of the Muslims - and will increase their shamefulness
and humiliation - and the present state of affairs is the greatest proof of that
- and Allaah is the One Whose help is sought.
And there is nothing wrong with debating in the best way - when required, as the
kind of argumentation that is forbidden in Hajj is useless argument which is also
forbidden outside Hajj, just like the eveil-doing that is forbidden in Hajj - for
that is not the debating which is commanded in Allaah ta''ala''s saying [Soorat-un-Nahi
aya 125]. <<Invite (all) to the way of your Lord with wisdom and beautiful
preaching, and argue with them in ways that are best and most gracious...>>
However, it should be noticed that if it appears that there is no benefit in the
discussion because of the other persons blindly sticking to his madhab or own opinion
- and if he were to continue then there is fear of going into that which is not
permissible - then it is better to leave that argument with him as the Prophet said:
"I am a claimant for a house in the outskirts of Paradise for one who leaves off
arguing even if he is in the right...(6)
No Difficulty
And the one who is inviting to the truth should always make things easy for the
people in general and the pilgrims in particular as this making things easy is one
of the principles of the kind of Sharee''ah - as is known - as long as there is no
text against the point, for when there is a specific text then it is not permissible
to make things easy by opinion. And this is the just and middle way which it is
binding for every caller to the truth to adopt. And there is no need to take any
notice to the people''s objecting after that and saying: He is too strict, he is
too lenient.
And there are various actions which are permissible for the pilgrims which
they have become used to avoiding due to some people''s fatawa going against the
aforementioned principle. So I decided to make note of those:
1. Bathing, without need to because of (e.g.) wet dreams (iHtilaam), even if it
involves rubbing the head - as it is authentically reported from the Prophet in
Bukhaaree and Muslim and others from the narration of Aboo Ayyoob (RH).(7)
2. Scratching the head, even if some hair falls out as shown by the preceding hadith
of Aboo Ayyoob - and it is the saying of Shaikhul-Islaam Taimiyya (RH). 3. Cupping/Blood-letting
(iHtijaam) even if some of the hair is shaved off in the place required, as the
Prophet had it done on the center of his head while in iHraam - and that is not
possible without shaving some fo the hair. And this is also the saying of Ibn Taymiyyah
- and the Hanbali scholars also - however, they say that he must make a sacrifice
to make up for it, and they have no proof of this. Rather that is rejected by the
Prophet''s cupping - and had he made a sacrifice because of having done that then
the narrator would have reported that - and his not having done so shows that it
did not happen - so the correct position is the saying of Ibn Taymiyyah (RH).
4. Smelling sweet smelling plants and pulling off broken nails - and there is narrations
about that mentioned in ''The Original''.
5. Taking the shade of a tent, or upheld garment - as this is proven from the Prophet,
and in the same way using the camel-litter in the old days or an umbrella or car
- even sitting inside - these days. And making it obligatory to make up for that
with a sacrifice is a harshness for which there is no proof, rather there is no
difference between seeking the shade of a tent which is proven from the Sunnah and
seeking shade from the camel-litter - and its like, and this is a narration from
Imaam AHmad as occurs in ''Manaar us-Sabeel'' (1/2460). And what some people do regarding
removing the roofs of their cars is entering into religion something that the Lord
of the worlds has not allowed.
6. Wearing a belt around the izaar and tying it when necessary, and wearing rings
- as occurs in some narrations. And like it is wearing a watch or spectacles and
money-pouch around the neck.
All of those things fall under the aforementioned principle - furthermore some of
them also being supported by hadith from the Prophet, or by narrations from the
Companions - and Allaah ta''ala says: [Soorat-ul-Baqarah ayah 185]. <<He (Allah)
intends every facility for you, He does not want to put you into difficulties.>>
And all praise is for Allaah Lord of the worlds.
Assuming Iharaam
(IHraam is the state entered into at the Meeqat in which certain acts and types
of clothing are forbidden).
1. It is mustaHabb for anyone going for Hajj or ''Umrah to take a ghusl (bath) for
iHraam - even if a woman is in her period or in after-birth confinement.
2. Then the men may wear whatever clothes he wishes that are not made in the shape
of the body - and these clothes are called by the fuqahaa (religious scholars) "ghair
al mukheet (unstitched)". So he wears a ridaa (upper garment) and izaar (lower garment)
or whatever, and sandals or any footwear that does not cover the ankle-bone.
3. He does not wear a hat or an ''imaamah (turban) or anything like that which fits
onto and covers the head - this referring only to men. As for the women - she does
not remove anything of the clothes that are prescribed for her in the Shari''ah,
except that she should not tie on the niqaab(8) (face-veil)
or the burqa'' or the lithaam (lower face cover, up to the eyes) or handkerchief
and she should not wear gloves(9) . And the Prophet
said : "The muHrim should not wear the shirt, or the ''imaamah, or the hooded cloak,
or trousers, or garment touched by wars (dyes with saffron) or saffron; or leather
socks - unless he cannot find sandals) then in that case he may wear leather socks),
(10) " and the Prophet said: "The woman muHrim should
not affix a face veil and should not wear gloves(11)
. And it is permissible to for the women to cover her face - even if it touches
her face according to the correct opinion - however, she should not tie it on, as
Ibn Taymiyyah says.
4. He may put on the clothing of iHraam before the meeqat even in his own house
as the Prophet and his Companions did. And this makes it easier for those making
Hajj by aeroplane for whom it is not possible to put on iHramm at the meeqat - so
it is permissible for them to embark on the plane in iHraam, but they do not make
the intention of iHramm until very shortly before the meeqat - in order that they
do not go past the meeqat without iHraam.
5. He may use body_oil and perfume himself with any perfume he please which was
has odor but not color, however, women use that which has color not but no odor
- and all this to be before he makes intention of iHraam at the meeqat - after that
is Haraam.
Ihraam and Niyya (intention)
6. So when he comes t the meeqat it becomes waajib (obligatory) for him to assume
iHraam - and the mere wish and intention to perform Hajj is not sufficient as that
has been with him since leaving his own land - rather he must perform by word and
action what will cause him to be muhrim. So when he recites `talbiyyah'' intending
to enter into iHraam then his iHraam is concluded - as agreed upon by the scholars.
7. And he does not say anything more than the talbiyyah such as their saying: "O
Allah, I intend to make Hajj or `Umrah so make it easy for me and accept it from
me..." as none of this is reported from the Prophet - just like speaking with the
intention for wudoo and salaat and Fasting - all of this being from the newly invented
matters and is well-known the Prophet said: "...for every newly invented matter
is an innovation, and every innovation is a going astray and every going astray
is in Hell_Fire." [Tirmidhee - saHeeh]
The Meeqaats
8. The meeqaats (places for assuming iHraam) are five: Dhul Hulaifah, Al-Juhfah,
Qarn-ul manaazil, Yalamlam and Dhaatu `Irq. They are for those who live there and
those who pass by them intending Hajj or ''Umrah. And he whose house is nearer than
them to Makkah then he makes iHraam from his house, the people of Makkah making
iHraam from Makkah.
DHUL HULAIFAH is the place for the people of Madinah and is a village six or seven
miles away - and it is the furthest meeqaat from Makkah - being ten riding stations
away - or less depending on the route, there being many routes from there to Makkah
as Ibn Taimiyyah points out. And it is called ((waadi ul `Aqeeq,)) and its masjid
is called ((Masjid-ush-shajarah)) (mosque of the Tree), and there is spring there
called `the spring of `Ali'' by the ignorant masses - believing that `Ali : killed
a jinn there - and that is a lie.
And AL-JUHFAH is a village between Madinah and Makkah - about three travel stages
away. It is the meeqat for the people of Madinah if they come by this route. Ibn
Taimiyyah said: "It is the meeqaat for those who make Hajj from the direction of
the west, like the people of Shaam (Greater Syria) and Egypt and the rest of the
West. And it is today ruined and deserted, therefore the people now go into iHraam
before it in the place called "Raabigh".
And Qarn UL MANAAZIL - which is also called "Qarn-uth-Tha''aalib" is near Makkah
- being a day and night''s journey away - and is the meeqaat for the people of Najd.
And YALAMLAM is a place two nights distant from Makkah, thirty miles away and is
the meeqaat for the people of Yemen.
And DHAATU TRQ is a place out in the desert, marking the border between Najd and
Tihaamah, being forty-two miles from Makkah. It is the meeqaat for the people of
Iraq.
The Prophet''s order to perform Hajj UT-TAMATTU
9. So when he wishes to make iHraam and is making Hajj-ul-Qirran, having brought
the sacrificial animal with him, he should say: labbaikallaahumma bi-hajjah wa umrah
(Here I am O Allah making Hajj and `Umraah). So if he hasn''t brought the sacrificial
animal - and that is better - then he says talbiyyah for `Umrah only and that he
must do, saying labbaikallaahumma bi-`umrah.
So if he has already made talbiyyah for Hajj only, he cancels that and makes it
into an `Umrah - as the Prophet ordered that and also said: "I have entered the
Hajj until the Day of Judgment" and he joined his fingers together (as in the Hadith
that has preceded).
He also said: "O family of Muhammad - whoever from you makes Hajj, then let him
say talbiyyah of an ''Umrah in Hajj(12) " and this is
At-Tamattu'' of `Umrah with Hajj.
Making condition
10. And if he wishes when making talbiyyah he may state a condition to Allah fearing
that which may prevent him (from completion of the Hajj) whether illness or fear
- saying as the Prophet taught: allaahumma mahillee haithu habastanee
(O Allah my place is wherever you prevent me).(13)
So if he does that and is then prevented or becomes ill - then he may leave iHraam
of the Hajj or `Umrah - and there is no recompensatory sacrifice due upon him and
he does not have to do the Hajj again, except and unless it was his first Hajj -
then he has to repeat it.
11. There is no special prayer for iHraam, however if it is time for prayer before
iHraam, then he should pray and then put on iHraam following the example of the
Rasoolullah who put on iHraam after prying zuhr.
Prayer in waadee ul''aqeeq
12. However he whose meeqaat is Dhul Hulaifah - then it is mustahabb for him to
pray there, not for iHraam, but because of the place and its being blessed. As al-Bukhaari
has narrated from Umar - may Allah be pleased with him - who said : "I heard the
Rasoolullah say in waadi ul ''Aqeeq:" "Someone came to me this night from my Lord
and said: Pray in this blessed valley, and say `Umrah with Hajj(14)
" And Ibn ''Umar narrates from the Prophet: "...that he saw, when alighting for sleep
at the end of the night in Dhul Hulaifah in the center of the valley, one saying
to him: you are in the blessed stony ground."(15)
Talbiyyah and raising the voice
13. then he said he should stand(16) facing the Qiblah,
and say talbiyyah for `Umrah or Hajj as has preceded, and say: allaahumma haadhihi
hajjah, laariyaa''a feehaa wa laa sum''ah
(O Allah this is a Hajj, there being no ostentation in it or hypocrisy).(17)
14. And he should say the talbiyyah of the Prophet:
(i) labbaikallaahumma labbaika labbaika laa shareeka laka labbaika-innal hamda wan
na''mata laka wal mulka-la shareeka laka
(Here I am O Allah, here I am, there is no partner for You, here I am, Verily all
praise for You, and every bounty is from You, and all dominion is Yours - You have
no partner.)
(ii) And he also said: labbaika ilaahal haqq
(Here I am O God of Truth.)
15. And it is better to stick to the talbiyyah of the Prophet, even though it is
permissible to increase upon it - as the Prophet approved of those who did so, saying:
"labbaika dhal ma''aarij, labbaika dhal fawaadil".
(of the Ways of Ascent, Here I am Owner of Excellence.) And Ibn `Umar used to also
say: "labbaika wa sa''daika wal khairu biyadaika war-raghabaa''u ilaika wal `amalu"
(Here I am and blessed by You, and all good is in Your Hands, and desire and action
are directed towards You.)(18)
16. And the one saying the talbiyyah is ORDERED to raise his voice with it, as the
Prophet said: "Jibreel came to me and ordered me to ordered my companions and those
with me to raise their voices with talbiyyah."(19)
and he said: "the best Hajj is shouting out and spilling blood.(20)
Therefore the companions of the Prophet when they entered into iHraam, by the time
they reached `arRauhaa'' their voices had tired out.(21)
And the Prophet said: "It is as if I am looking at Musa, upon whom be peace, descending
from the mountain pass raising his voice with talbiyyah..."(22)
17. And women, as regards the talbiyyah, are like men - as the two preceding hadith
are general - so they should raise their voices as long as their is no fear of fitnah.
And `Aa''ishah used to raise her voice until the men could hear her. Abu `Atiyyah
said: "I heard `Aa''ishah saying: Verily I know how was the talbiyyah of Rasoolullah,
then I heard her after that saying: Labbaikallaahumma labbaika..."(23)
And Qaasim ibn Muhammad said: Mu''aawiyyah went out at night and heard the voice
of someone making talbiyyah, so he said: `Who is that?" It was said: "`Aa''ishah,
Mother of the Believers, making `Umrah from at-Tan''eem." So that was mentioned to
`Aa''ishah so she said: "If he had asked me I would have told him."(24)
18. And he continually repeats the talbiyyah as it is "from the signs of Hajj"
(25) and because of the Prophet''s saying: There is no
one who makes talbiyyah except that whatever is on his right and left - trees and
stones also make talbiyyah until the earth resounds from here and here - meaning
- on his right and left."(26)
Especially whenever he ascends a high place or descends a valley - according to
the hadith which has preceded: "It is as if I am looking at Musa - upon whom be
peace - coming down from the mountain pass....loudly reciting talbiyyah" and in
the other hadith: "It is if I am looking towards him when he descends in the valley
reciting talbiyyah".(27)
19. And he may also recite along with it "La ilaaha illallaah" and talbiyyah according
to the saying of Ibn Mas''ood may Allaah be pleased with him - "I went out Rasoolullah
and he did not leave off the talbiyyah until he stoned Jamrat-ul'' Aqabah - except
when he mixed it with reciting talbiyyah? or "La ilaaha illallaah".(28)
20. So when he reaches the haram of Makkah and sees the houses of Makkah he leaves
off the talbiyyah to concentrate on the following actions:(29)
Taking Ghusl for entring Makkah
21. And whoever can talk a ghusl (bath) before entering Makkah then he should do
so. And he should enter Makkah in the day following the example of Rasoolullah.
(30)
22. And he should enter from the upper part of Makkah which today has Bab ul Mi''laah
as the Prophet entered from the upper pass (Kadaa'')(31)
above the graveyard, and he entered the masjid from Bab Bani Shaibah as that was
the nearest way to the Black Stone (Al-Hajrul-Aswad).
23. And he is allowed to enter by any path as the Prophet said: All of the mountain
passes of Makkah are a pathway and place for slaughter and in another hadith, All
of Makkah is a pathway. He enters from here and leaves from here.(32)
24. So if you enter the masjid do not forget to enter by the right foot,(33)
and say:(34)
allallhumma salli `alaa muhammadin wa sallim - allaahumma aftah lee abwaaba rahmatika
or a''oodhu billaahil `azeemi wa biwajhihil kareem wa sultaanihil qadeemi minash shaitaanir
rajeem.
25. And when he sees the Ka''bah he raises his hands if he wants to - as it is established
from Ibn `Abbaas.(935))
26. And there is no du''aa established from the Prophet at this point. So he may
make du''aa with Whatever he can if he wishes with the du''aa which is established
from `Umar:(36)
allaahumma anta salaamu wa minkas salaamu fahayyinaa rabbanaa bissalaam
Tawaaf of Quadoom (arrival)
27. Then he should go straight to the Black Stone and facing it make takbeer. And
he may say `Bismillah'' before it - as it is authentically reported from Ibn `Umar,
although not from the Prophet.
28. Then he touches the Black Stone with his hand and kisses it also, and makes
sajda upon it also - as Rasoolullah did that, and `Umar, and Ibn `Abbaas.(37)
29. If he is not able to kiss it then he touches it with his hand then kisses his
hand.
30. Then if he cannot touch it he should make a sign towards it with his hand.
31. And he does that in every circuit.
32. And he should not push and crowd to get to it according to the Prophet''s saying:
O`Umar, you are a strong man, so do not harm the weak, and when you wish to touch
it, then when it become free then touch it, and if not then face it and say takbeer.
(38)
33. And there is in touching the Black Stone a great excellence as the Prophet said:
"Allaah will raise up the Stone on the Day of Judgement, and will have two eyes
with which it will see, and a tongue which it talks with, and it will give witness
in favor of everyone who touched it in truth."(39)
And he said: "Touching the Black Stone and the Yemeni corner removes sins." (40) "The Black Stone is from Paradise, and it used to
be whiter that snow, but the sins of the idolaters turned it black."(41)
34. Then he should begin making tawaaf around the Ka''bah - it being to his left
- and he goes around past the Stone seven times - from the Stone to the Stone being
one, wearing the iHraam under his right armpit and over the left (called al-idtibaa'')
(42) throughout the tawaaf. And walking quickly and
with boldness (ramal - a strong walk in which the shoulders are thrust forwards)
in the first three, from the Stone to the Stone - then he walks normally in the
rest.
35. And he touches the Yemeni corner with his hand each time he passes and does
not kiss it, and if he is not able to touch it then he should not make any sign
towards it with his hand at all.
36. And he should say between the two corners: "O Allaah gives us good in this life,
and good in the Hereafter and save us from the Punishment of the Fire."(43)
Rabbanaa aatinaa fid-dunyaa hasanatan wa feel aakhirati hasanatan wa qinaa ''adhaaban
naar [Soorat-ul-Baqarah ayah 201]
(Our Lord! Give us good in this world and good in the Hereafter, and defend us from
the torment of the Fire.)
37. And he does not touch the two shaami corners at all following the sunnah of
the Prophet.(44)
Iltizaam Between The Corner And The Door
38. And he may cling to the place between the corner and the Door - placing his
chest and face and forearms upon this place.(45)
39. And there is no particular dhikr for tawaaf - so he may read Qur''an or say any
dhikr he pleases, according to the Prophet''s saying : Tawaaf around the House is
prayer, except that Allah has allowed speech in it, so he who speaks then let him
not say except, good things and in a narration : so let him limit his talk in it."
(46)
40. And it is forbidden for a naked person or a mentruating woman to make tawaaf
of the House, as he said : A naked person may not make tawaaf of the House." (47) And his saying to ''Aa''ishah when she came to make
''Umrah in the final Hajj : Do as anyone making Hajj does, except do not make tawaaf
of the House (and do not pray) until you become clean.(48)
41. So when he finished the seventh round he covers his right shoulder and moves
to the Place of Ibrahim and recites:
Wattakhidhoo min-maqaami ibraaheema musalla [Soorat-ul-Baqarah ayah 125]
(And take ye the Station of Abraham as a place of prayer.)
42. And he places the Maqaami Ibraheem (Place of Abraham) between himself and the
Ka''bah and then prays two rak''ahs.
43. And he recites therein Surat-ul-Kaafiroon and Surat-Qul Huwallaahu Ahad.
44. And he should not walk between the hands of any praying person there, nor allow
anyone to walk in front of him while he is praying - as the ahadith forbidding that
are general - and there is no established exception for the Haram Masjid, let alone
the rest of Mukkah.(49)
45. Then after praying he goes to Zamzam and drinks thereof,and pours some of the
water onto his head, as he said : "Zamzam water is for what it drunk for"(50) and he said "It is blessed and it is a food and a
cure for illness"(51) and he said : The best water
upon the face of the earth is Zamzam water, in it is nourishment and a cure from
illness.(52)
46. Then he returned to the Black Stone, says takbeer and touches it - as before.
Sa''ee Between Safaa And Marwah
47. The he goes off for sa''ee between Safaa and Marwah (two small hills). And when
he reaches the foot of Safaa he reads Allaah ta''ala''s saying:
Innas-safaa wal marwata min sha''aa''irillaahi faman hajjal baita ''awi`tamara falaa
janaaha ''alaihi an yattawwafa bihimaa wa man tatawwa''a khiran fa''innallaaha shaakirun
''aleemun [Soorat-ul-Baqarah ayah 158]
(Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the
House in the Season or at other times should compass them round, it is no sin in
them, and if any one obeys his own impulse to good, be sure that Allaah is He Who
recognises and knows.)
and says: Nabda''u bimaa bada''allaahu bihi
(We begin with what Allaah began with.)
48. Then he begins with as-Safaa - climbing upon it until he can see the Ka''bah.
(53)
49. Then he faces the Ka''bah - and makes tauheed of Allaah and takbeer, saying :
(54)
Allaahu akbar allaahu akbar allaahu akbar - laa illaaha illallahu wahdau laa shareekalahu
- lahul mul ku wa lahul hamdu - yuheeu wa yumeetu wa huwa ''alaa kulli shai''in qadeer
- laa ilaaha illallahu wahdahu laa shareekalahu - anjaza wa''dahu wa nasara '' abdahu
wa hazamal ahzaaba wahdahu
Saying that three times and making du''aa after each time.(55)
50. Then he descends for sa''ee between Safaa and Marwah, as Rasoolullah said : Make
sa''ee as Allah has prescribed sa''ee for you.(56)
51. So he walks till he reaches the green sign-post - on the right and left - then
runs quickly till he reaches the next sign-post. And this place was in the time
of the Prophet a dried river bed covered with small stones, and the Prophet said:
(57) (The river bed is not crossed except with vigour.)
Then he walks up to Marwah and ascends it and does upon it as he did upon as-Safaa
- facing the Qiblah, saying takbeer and tahleel and making du''aa(58)
and that forms one complete circuit.
52. Then he returns till he ascends as-Safaa - walking in the place for walking,
and running in the place for running - and that is a second circuit.
53. Then he returns to Marwah - and so on till he completes seven circuits finishing
upon Marwah.
54. And it is permissible for him to go between Safaa and Marwah While riding. However
the Prophet preferred to walk.(59)
55. And if he makes du''aa in sa''ee, saying : Rabbighfir warham innaka antal a''azzul
akram
(O lord forgive and have mercy,verily You are the Most Mighty, Most Noble) then
there is no harm as it is authentically reported from a group of the Salaf. (60)
56. Then when he finishes from the seventh circuit upon al-Marwah he shortens the
hair of his head(61) thus ending the ''Umrah - and everything
that became forbidden to him upon entering iHraam now becomes permissible again
- and he remains in the state of hill (being out of iHraam) until Yaum ut-Tarwiyyah
(8th Dhul-Hijjah).
57. And he who made iHraam not intending to make ''Umrah before the Hajj - and not
having brought the hadi (sacrificial animal) from outside sacred precincts then
should also leave the state of iHraam in obedience to the Prophet''s order and in
avoidance of his anger. Those, however, who have bought the sacrificial animal with
them remain in iHraam and do not leave that state until after the stoning on the
Day of Sacrifice (Yaum-un-Nahr) (10th Dhul-Hijjah).
Ihlaal (Calling Aloud With Tal-Biyyah) For Hajj On Yaum Ut-Tarwiyyah
58. So when it is Yaum ut-Tarwiyyah and that is the 8th of Dhul Hijjah - he puts
on iHraam and calls out with the talbiyyah of Hajj, and does as he did when assuming
iHraam for ''Umrah which he did from the meeqaat - as regards bathing and putting
on perfume, and wearing the ridaa and izaar (upper and lower garments) and reciting
talbiyyah - which he does not cease to do until he has stoned Jamrat ul-Aqaha (on
10th Dhul-Hijjah).
59. And he assumes iHraam form the place he is resident in - the people resident
in Makkah doing so from Makkah.
60. Then he goes off to Minaa and prays there the Zuhr prayer and remains there,
spending the night there and praying the rest of the five daily prayers - shortening
them (to two ra''kahs) but without combining them.
Proceeding To ''Arafah
61. So after the sun rises on the Day of ''Arafah (10th Dhul-Hijjah) - he moves off
towards ''Arafah (a large plain to the south-east of Makkah), while reciting talbiyyah
of takbeer - as both of these were practised by the Companions of the Prophet while
making Hajj with him - and he did not critize either (those reciting tal-biyyah
of those reciting takbeer.) (62)
62. Then he stops at Namirah (63) - and it is a place
near to ''Arafah but not forming part of it - and he remains there until noon.
63. So When the sun passes its zenith he moves to ''Uranah and settles there, (64) and it is next to ''Arafah - and here the Imaam should
give an appropriate Khutbah to the people.
64. Then he prays with the people Zuhr and ''Asr shortening and combining them in
the time of the Zuhr prayer.
65. And one adhaan is given and two iqaamahs.
66. And he does not pray anything between the two prayers.(65)
67. And he who is not able to pray along with the Imaam - then he prays them in
the same way on his own - or with those in similar situation around him.(66)
Standing In ''Arafah
68. Then he goes off to ''Arafah and if able stands upon the rocks beneath the Mount
of Mercy (Jabal ur-Rahmah) and if not then all of ''Arafah is place of standing.
69. And he stands facing the Qiblah, raising his hands making du''aa and reciting
talbiyyah.
70. And he recites much ''La ilaha illallaah'' as it is the best du''aa on the Day
of ''Arafah as the Prophet said: The best thing that I and the Prophets have said
on the evening of ''Arafah is Laa ilaha illallaahu wahdahu laa shareeka lahu lahul
mulk wa lahul hamdu wa huwa ''alaa kulli shay''in qadeer.(67)
71. And if he adds in the talbiyyah occasionally (all good is the good of the Hereafter)
then that is permissible.(68)
Innamaal Khairu Khairul Aakhirati
72. And it is sunnah for the one standing in ''Arafah not to fast that day.
73. And he remains in that state, remembering Allaah reciting talbiyyah, making
du''aa as he wishes - hoping from Allaah that He will make him one of those whom
He boasts of (those whom He frees from Fire) to the Angels as occurs in the hadith
:"There is no day on which Allaah frees more of His slaves from Fire than the Day
of ''Arafah, and He verily draws near then boasts of them before the angles, saying
:''What do they seek?'' "(69) and in another hadith :
"Verily Allaah boasts of the people of ''Arafah before the people of heaven (the
angels), saying : ''Look to my servants who have come to Me dishevelled and dusty.''"(70) and he remains in that state until the sun sets.
Leaving ''Arafah
74. So when the sun has set he leaves ''Arafah for Muzdalifah - going with calmness
and tranquility, not jostling or pushing the people with himself or his riding beast
or his vehicle, rather whenever he finds room then he goes faster.
75. And when reaching Muzdalifah he gives adhaan and iqaamah then prays the three
ra''kahs of Maghrib, then gives iqaamah and prays ''Ishaa - shortening it - and joining
the two prayers.
76. And if he separates the two prayers for some necessity then there is no harm
in that.(71)
77. And he does not pray anything between them or after ''Ishaa.(72)
78. Then he sleeps until Fajr.
79. Then when the dawn first appears he prays Fajr in the first part of its time
with adhaan and iqaamah.
Fajr Prayer In Muzdalifah
80. And all of the pilgrims pray Fajr prayer in Muzdalifah (a place between ''Arafah
and Minaa) except the weak and the women - it being permissible for them to leave
after half of the night has passed for fear of the crush of people.
81. Then he comes to the Mash''ar al-Haraam (a small mountain in Muzdalifah) and
climbs upon it and faces the Qiblah - then recites tahweed,takbeer, tahleel - and
declares Allaah''s Unity and makes du''aa until the sky becomes very bright.
82. And all Muzdalifah is a place of standing - so wherever he stands then it is
permissible.
83. Then he leaves for Minaa before the sun rises, calmly while reciting talbiyyah.
84. So when he comes to the river valley of Mu-Hassir he hurries if possible - and
it is a part of Minaa.
85. Then he takes the middle road which takes him to the Jamrat ul Aqabah.
The Stoning (Ar-Ramee)
86. And he picks up in Minaa stones with which he intends to do the stoning of Jamrat-ul-''Aqabah
- and it is the last of the Jamraat and the nearest one to Makkah.
87. And he faces the Pillar (Jamrah), having Makkah to his left and Minaa to his
right.
88. Then he stones it with seven small stones, like the Stones of Khadhf - which
are slightly longer than the chick-pea.
89. And he recites takbeer while throwing each stone.(73)
90. And he ceases reciting talbiyyah when throwing the last stone.(74)
91. And he he does not perform this stoning until after sunrise, even the women
or weak who were allowed to leave Muzdalifah after half the night, as this is one
thing and the stoning is something else.(75)
92. And he may perform this stoning after noon even up to the night if he finds
difficulty in performing this stoning before noon as is established in the hadith.
93. So when he has stoned the Jamrah everything becomes lawful for him again except
women, even if he has not sacrificed or shaved his head - so he may wear his clothes
and use perfume.
94. However he should perform Tawaaf-ul-Ifaada on the same day (before Maghrib)
if he wishes to continue in his state of having left iHraam - otherwise, if he has
not made Tawaaf before the evening (before Maghrib) then he returns to the state
of iHraam as he was before the stoning - so he should remove his clothes and put
on iHraam according to the Prophet''s saying: "Verily on this day has been allowed
for you, when you have stoned the Jamrah, that was prohibited for you except women
(sexual intercourse). Verily on this day everything that you were prohibited from
(by iHraam) has been allowed for you, when you have stoned the Jamrah, except the
women (sexual intercourse) - so if evening comes upon you before you have made Tawaaf
of this House then you revert to the state of iHraam as you were before stoning
the Jamrah - until you make the Tawaaf. (76)
The Sacrifice
95. Then he comes to the place of sacrifice in Minna and sacrifices his animal -
and that is the Sunnah.
96. However, it is permisible for him to slaughter in any other part of Minna or
Makkah as the Prophet said: I have slaughtered here and all of Minna is a place
for salughtering, and all of the mountain pass approaches, so slaughter on your
place of stopping.(77)
97. And the Sunnah is to do the dhabh (slaughter by a horizontal cut through the
throat) or Nahr (slaughter by a vertical movement of the spear to the lower part
of the throat) with own hand if possible, and if not, then to depute someone else
to do it.
98. And he should make the animal face the Qiblah when slaughtering(78)
, making it lie down on its left side and putting his right foot upon its right
side. (79)
99. As for the camel then he should slaughter it by means of Nahr..while it is standing
having its left leg tied, standing on its others(80)
with its face towards the Qiblah.(81)
100. And he says when slaughtering: Bismillaahi Wallaahu Akbar Al-Laahumma Inna Hadha
Minka Wa Laka(82) Al Lahumma Taqabbal Minnee(83)
(In the name of Allah and Allah is greater. O Allah this is from You and for You.
O Allah accept it from me.)
101. And the time for slaughter is the four days of ''Eid - Yaum-un-Nahr, and that
is called ''Yaum ul-Jajj-ul-Akbar'' (Day of the greatest Hajj)(84)
and the three days of Tashreeq, as the Prophet said: "Allthe days of Tashreeq are
for sacrifice.(85)
102. And he may eat from the meat of his sacrificial animal and take some back with
him to his land as the Prophet did.
103. And he should give some it to feed the poor and the needy as Allah ta''ala says:
(86)
(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 (for sacrifice): when they are down on their side (after slaughter), eat
ye thereof, and feed such as (beg not you) live in contentment and such as beg with
due humility.)[Soorat-ul-Hajj ayah 36]
104. And seven people may share in one camel or cow.
105. And he who cannot afford a sacrificial animal should fast three days in Hajj
and seven when he returns to his family.
106. And he may fast the three days of Tashreeq according to the hadith of ''Aa''ishah
and Ibn ''Umar - may Allah be pleased with them - who said: "No permission was given
for us to fast the days of Tashreeq except for those who could not afford a sacrificial
animal.(87)
107. Then he shaves all of his hair off or shortens it. - and the first is better
as the Prophet said: "O Allah have mercy on those who save their heads. They (the
people) said ''And those who shorten their O Rasoolullah.'' He said: O Allah have
mercy on those who save their heads. They said: ''And those who shorten their hair
O Rasoolullah'' He added on the fourth time: And those who shorten their hair" (88)
108. And the Sunnah is for the barber to begin with the right side of the head as
occurs in the hadith of Anas.(89)
109. And shaving the hair is just the for men and not for the women - they have
to shorten only as the Prophet said: "There is no shaving of the hair for women,
verily upon women is shortening of the hair.(90) ."
So she should together her hair and shorten it by the length of a finger-joint.
(91)
110. And it is Sunnah for the Imaam to give a khutbah on the Day of Sacrifice in
Minaa(92) between the Jamaraat(93)
in the forenoon(94) to teach the people to rites of
Hajj.(95)
Tawaaf Ul Ifaadah
111. The he goes off that day to the House and makes Tawaaf - seven times around
- as has preceeded in the Tawaaf of arrival - except that he does not wear iHraam
under his right shoulder - nor does he perform raml in this Tawaaf.
112. And it is from the Sunnah to pray two ra''kahs behind the Station of Ibrahim
- as Az-Zuhree(96) said, and Ibn ''Umar did so(97) , and said: "For every seven times around there are
two ra''kahs."(98)
113. Then he walks and runs between Safaa and Marwah as before - except for one
doing Hajj of Qiraan or Ifraad - the first sa''ee being enough for them.
114. And after this tawaaf everything again becomes lawful for him that became unlawful
due to iHraam - even the woman (sexual intercourse).
115. And he prays Zuhr at Makkah, and Ibn ''Umar says: At Minaa.(99)
116. And he comes to Zamzam and drinks from it.
Staying Overnight At Minaa
117. Then he returns to Minaa and remians there for the days of Tashreeq and their
nights.
118. And he stones the three Jamaraat with seven small stones in each of those days,
after noon, as has preceeded concerning the stoning on the Day of Sacrifice.
119. He begins with the first Jamrah, which is the nearest to Masjid - al-Khaif,
and after stoning it he moves onward and stands facing the Qiblah for a long while
making du''aa while raising his hands.(100)
120. Then he comes to the second Jamarah and stones it in the same way, then he
moves to the left and stands for a long while facing the Qiblah making du''aa while
raising his hands.(101)
121. The he comes to the third Jamarah and it is Jamrat al-Aqabah - and he stones
it in the same way - standing so that Ka''bah is to his left and Minaa to his right
and does not stand there (making du''aa) afterwards.(102)
122. Then on the second day he repeats this stoning and on the third day.
123. An if he leaves after stoning on the second day not remaining for the third
day''s stoning, then that is permissible as Allaah ta''ala says:
(Celebrate the praises of Allah during the Appointed Days, but if anyone hastens
to leave in two days, there is no blame on him, and if anyone stays on, these is
no blame on him if his aim is to do right,) However remaining for the third day''s
stoning is better as it is the Sunnah.
(103)
124. And the Sunnah is to do the previous actions of Hajj in order: the stoning,
then slaughter, then shaving the head, then Tawaaf of Ifaadah, the Sa''ee for the
one doing Hajj at-Tamattu''; however if he brings something forward in the order
or delays something in the order (doing things out of order) then that is permissible
as the Prophet said: "There is no harm, there is no harm."
125. And regarding stoning, the following is allowed to those who have a valid excuse:
(a) The permission not to have to spend the night in Minaa according to the hadith
of Ibn ''Umar: "Al ''Abbaas sought permission of Rasoolullah to spend the night of
Minaa in Makkah as he was responsible for supplying Zamzam water there, so he gave
him the permission."(104)
(b) To combine two days'' stoning in one day, according to the hadith of ''Aasim ibn
''Adiyy who said: "Rasoolullah made concession for the camel drivers in Bairootah
that they could stone on the Day of Sacrifice, the combine two days'' stoning after
that - performing it in one of the two days."(105)
(c) To perform the stoning at night as the Prophet said: The shephered may stone
at night, then look after his flock in the daytime.(106)
126. And it is lawful for him to visit the Ka''bah and make Tawaaf during each of
the nights of Minaa as the Prophet did so.(107)
127. And the pilgrim during the Days of Minaa must take care to pray the five daily
prayers with the congregation - and it is best to pray the Masjid of Khaif if he
is able to, as the Prophet said: Seventy Prophets have prayed in the Masjid of Khaif.
(108)
128. So after completing the stoning on the second day or third day of the days
of Tashreeq - then he has completed the rites of Hajj and therefore returns to Makkah
- and remans there for as long as Allaah has written for him to remain - and he
should take care to perform the prayer with the congregation - especially in the
Masjid-ul-Haraam, and a single prayer in the Masjid-ul-Haraam is better than a hundred
thousand prayers in other mosques.(109)
129. And he should perform much of prayer and Tawaaf at any time he pleases of the
day or night as the Prophet said about the two corners - the Black Stone and Yemeni
corner: "Touching them takes away sins, and he who performs Tawaaf does not raise
or lower his foot (while walking) except that Allaah writes it for him as a good
deed, and wipes off bad deed for him, and writes for him an extra rank and whoever
does it even times round [check Sharh of at-Tirmidhee] it is as if he had freed
a slave."(110) And the Prophet said: ""O tribe of
''Abd Manaaf! Do not prevent anyone from making Tawaaf of this house or from prayer
at any hour of the day or night he pleases."" (111)
The Farewell Tawaaf (Tawaaf Ul Wadaa)
130. So when he has finished all that he has to do and has decided to travel then
he has to make a farewell Tawaaf of the house, as Ibn ''Abbas narrated: ''The people
used to head off in every direction ans so the Prophet said: "None of you should
depart until he makes as his last act Tawaaf of the House."(112)
131. And the menstruating woman was at first ordered to wait until she became clean
of it in order to make Tawaaf ul Wadaa''(113) then
it was permitted for her to leave without waiting according to the hadith of Ibn
''Abbas: "That the Prophet gave concession for the menstruating women that she should
depart before (Farewell) Tawaaf as long as she had made Tawaaf of Ifaadah." (114)
132. And he may carry away with him whatever he can of Zamzam water because of the
blessing therein, as: "Rasoolullah used to carry it with him in water skins and
containers - and he used to pour (it) upon the sick and give it to them to drink."
(115) Further: "Before Makkah was conquered he used
to send the message to Suhail ibn ''Amr: that he should bring Zamzam water for us
and not leave it - so he would send to him two large bag fulls."(116)
133. So when he finishes the Tawaaf he leaves the mosque like the rest of the people
- not walking backwards - and he leaves putting out his left foot first(117)
, saying: Allaahuma salli ''alla muhammadin wa sallim - allaahumma innee ''as''aluka
min fadhlika
(O Allaah send blessings and peace upon Muhammad. O Allaah I ask You for Your bounty.)
Footnotes
1. Reported by Bukharee, Ahmad, An-nasaaiee & Ibn Maajah from
Abu Hurairah - may Allah be pleased with him. See 'Silsilat-ul-Ahadeeth-us-Saheehah'
(no. 1200) and 'Al-Irwaa' (no. 769).
2. As is the case with most pilgrims these days - and it is very
rare for one of them to bring the sacrificial animal along with him as the Prophet
did. So he who does so, then there is no blame upon him - however one who does not
bring it with him and still does Hajj Qaarin or Faarid - then he has gone against
the Prophet's action and his command - even though the people may be averse to this
point. As Ibn Abbas said- reported by Muslim(4/58) and AHmad(1/278,342).
3. See 'Sahheh Abi Dawud'(nos.1568 and 1571).
4. And his basis for saying that is the saying of the Prophet: Verily
Allaah has entered the 'Umrah into this Hajj of yours, so when you come - then he
who has made tawaaf of the House and between Safaa and Marwah - then he has become
Halaal(left iHraam) except he who had the sacrificial animal with him.(Sahih A.D.,
nos.1573,1580).
5. And that does not negate what is narrated from 'Umar and others
that Hajj Muffrad is better because of what I have stated in the Original. And I
have found also that Ibn Taimiyyah explains that to mean singling out 'Umrah in
his journey and Hajj in his journey. See Majmood al-Fataawaa, Vol.26 as it is important.
6. Hasan hadith. See 'Saheeh ul-Jaami us-Sagheer' (no.1477).
7. And it exists in the Original in its complete form (pg. 28) and
is reported in [[Irwaa al Ghaleel]] #1019 and Saheeh Abi Dawood #1613.
8. It is the face-cover worn upon the tip of the nose. And it is
of different types. If she pulls it up to her eyes then it is called 'Al-Waswasah'
or 'Al-Burqa'. If she pulls it down to below the eye socket then it is 'Al-Niqaab',
and if it is upon the end of her nose it is 'Al-Lukfaam'. It is called the woman's
niqaab because it hides her colour of the niqaab (Lisaan ul 'Arab 2/265-266).
9. Shaikh-ul-Islaam Ibn Taimiyyah says in his 'Mansik'(p.365): "And
the gloves(Quffaazaat) are a covering made for the hand- like falconers wear...."
10. Shaikh-ul-Islaam Ibn Taimiyyah says in his 'Mansik': "And he
should not cut them down to below the ankle, as the Prophet ordered with this to
begin with, then made allowance for not doing do in 'Arafaat, when allowed one not
finding an izaar to wear trousers, and allowing one who does not find sandals to
wear leather socks(khuff). This is the most authentic saying of the scholars".
11. Bukharee and Muslim, Sahih Abi Dawud(no.1600).
12. Al-Ahadeeth-us-Saheehah.(no.24569).
13. Bukharee and Muslim, SaHeeH Abi Dawud no. 155.
14. Bukharee and others
15. Sahih Abi Dawud,(no.1579), Mukhtasar Sahih ul Bukharee,(no.
761-762). Ibn Hajar says in 'Fath-ul-Baree'(3/311) - "This shows that the excellence
of al-Aqeeq valley is like the excellence of Madinah are like prayer therein...."
16. Bukharee with mu'allaq isnaad.
17. Narrated by Ad-Diyaa with saheeh isnaad.
18. Bukharee and Muslim. Saheeh Abi Dawud,(no.1590).
19. Abu Dawud, Tirmidhee. An-Nasaa'ee, Ibn Maajah. See Saheeh Abi
Dawud,(no.1592).
20. Hadith Hasan. (Saheeh ul-Jaami', no.112)
21. Narrated by Sa'eed ibn Mansoor ( See 'al-Mahallaa'(7/94)) with
good isnaad. And Ibn Abi Shaibah with saheeh isnaad from al-Muttalib ibn 'Abdullah
(Fath-ul Baree:3/324) and is mursal.
22. Muslim, see as-Saheehah, (no.2023).
23. Bukharee (no.769 in the mukhtasar). At-Tayaalisee (no.1513),
AHmad(6/32,...)
24. Ibn Abi Shaibah - see 'al-Muhallaa (7/94-95) and its isnaad
is saheeh.
25. Part of a saheeh hadith - 'as-Saheehah' (no.828) with the words:
"Jibreel ordered me to raise the voice with ihlaal (talbiyyah) as it is one of the
signs of Hajj."
26. Ibn Khuzaimah and Baihaq' with saheeh isnaad.
27. Bukharee. And Ibn Hajr says: "And in the hadith is that the
talbiyyah in valleys is from the sunnah of the Prophets, and that it is more stressed
in descending and ascending."
28. AHmad (1/417) with good isnaad, and Al-Haakim and adh-Dhahabee
authenticate it.
29. Bukharee and al-Baihaqi.
30. Bukharee, Saheeh Abi Dawud,(no.1630).
31. Bukharee, Saheeh Abi Dawud,(no.1929).
32. Al-Fakihee with hasan isnaad.
33. Hadith Hasan: "As-Saheehah, (no.2478)".
34. Saheeh ul Kalim ut-Tayyibah.
35. Ibn Abi Shaibah with saheeh isnaad up to Ibn 'Abbaas. Marfoo'an
it is da'eef.
36. Baihaqi (5/72) with hasan isnaad....
37. See 'Al-Irwaa', (no.1112).
38. Ash-Shafi'ee, AHmad and others - and it is a strong hadith
as I have explained in 'al-Hajj-ul-Kabeer'.
39. Authenticated by at-Tirmidhee, Ibn Khuzaimah, Ibn Hibbaan,
al-Haakim and Adh-Dhahabee. See 'al-Hajj-ul-Kabeer'.
40. Made Hasan by at-Tirmidhee. Made Saheeh by Ibn Hibbaan and
Adh-Dhahabee.
41. Made Saheeh by at-Tirmidhee and Ibn Khuzaimah.
42. Al-Idtibaa' is bid'ah before this tawaaf, and after it.
43. Abu Dawud and others. Authenticated by many scholars. See Saheeh
Abi Dawud,(no.1653).
44. Shaikh ul Islaam ibn Taimiyyah says: "As for the other parts
of the House, and the Place of Ibraheem, and whatever is in the rest of the world
mosques and their walls, and the graves of the prophets and good people - like the
room of our Prophet, and cave of Ibraheem, and the place where our Prophet used
to pray - and all other such places, and the rock at Jerusalem, then none of these
are to be touched at all or kissed - by total agreement of the scholars. And as
for tawaaf of these things - then it is one of the greatest and most forbidden bid'ahs
- and he who takes that as part of his religion should be asked to repent - and
if he refuses he killed".
And 'Abdur Razzaaq (no.8945) and AHmad and al-Baihaqi port from Ya'laa ibn Umayyah
who said: "I made tawaaf with Umar ibn ul-Khattaab ( and in a narration: with 'Uthuzza)
- may Allaah be pleased with him - so when I came to the corner of the Door I started
to touch it so he said 'Have you not made tawaaf with Rasoolullaah?' I said: Yes.
He said: 'Then did you see him touch it?' I said: No. He said: 'Then do likewise
for there is for you in Rasoolullah a good example'".
45. This is narrated by two isnaads from the Prophet by which the
hadith reaches the level of hasan - and is increased in strength by the fact that
a group of the Sahaabah acted on it - from them Ibn 'Abbaas - may Allaah be pleased
with him - who said: "This is the Multazam between the Corner and the Door. And
it is authentically narrated from 'Urwah ibn az-Zubair also - see 'As-Sahaabah,
no.2138. And Ibn Taimiyyah said in his 'Mansak' (p.387): "And if he wishes to come
to the Multazam - and that is what is between the Black stone and the Door - and
he places upon it his chest and face and forearms and hands - and makes du'aa -
and he asks Allaah for whatever he needs - then he may do so. And he may do so before
the Farewell Tawaaf there being no difference in this being at that time or any
other - and the Sahaabah used to do so when they entered Makkah - and if he stands
near the Door making du'aa without iltizaam of the House then that is also good,
and when he leaves he does not stand or turn or walk backwards."
46. At-Tirmidhee and others, and the other narration is Tabraanis.
And it is Saheeh: See also 'Al-Irwaa' (no.21). Shaikh-ul-Islaam Ibn Taimiyyah said:
"And there is no particular dhikr narrated from the Prophet, not by his order, or
his saying, or by his teaching, rather he should make du'aa with any authentic du'aas
- and the particular du'aas which many people mention like that for below the water-spout,
etc. - there is no basis for them.
47. Bukharee and Muslim from Abu Hurairah, and Tirmidhee from 'Alee
and Ibn 'Abbaas - see 'Al-Irwaa'(no.1102)
48. Bukharee and Muslim from 'Aa'ishah, and Bukharee from Jaabir
- and the addition is his. See 'Al-Irwaa'(no.191).
49. See the Introduction and the Original Book, (pp.21,23 and 135).
50. Saheeh hadith - as a number of scholars have said. see 'Al-Irwaa'
(no.1123) and 'as-Saheehah' (no.883).
51. Saheeh hadith narrated by at-Tayaalisee and others. See 'as-Saheehah'
(no.1056).
52. Narrated by 'ad-Diyaa' in 'Al-Mukhtaarah' and others. See 'as-Saheehah'
(no.1056)
53. It is not easy these days to see the Ka'bah except from certain
points on as-Safa; it can be seen from the pillar which supports the second storey
of the mosque, so he who is able to do so has attained the Sunnah, and if not then
let him try his best and there is no harm.
54. (An-Nawawi) adds in 'Al-Adhkaar': Laa ilaaha illallaahu walaa
na'budu illaa iyyaahu, and I do not find this addition in any narration of the hadith-
either Muslim or anyone else who records the hadith...
55. That is after the tahleels - making du'aa for whatever he wishes
from the good of this world and the Hereafter - and the best thing is that it should
be something reported from the Prophet or the pious predecessors (ssalaf ul-Saalih).
56. And contrary to what some mistakenly say it is a sahih hadith.
See 'Al-Irwaa'(no.1072).
57. Reported by an-Nasaa'ee and others - see 'Al-Hajj ul-Kabeer.
Note:The following text appears in 'al-Mughnee'of Ibn Qudaamah al-Maqdisee (3/394):
"And all the woman's tawaaf and sa'ee is done walking, Ibn al-Mundhir says: Scholars
are agreed that there is no reaml(walking quickly) upon the women around the Ka'bah
or between Safaa and Marwah - nor uncovering the right shoulder (idtibaa'). And
that is because the principle of it is uncovering the skin - and that is not desired
from women - what is required from them is to cover - and in walking quickly (raml)
and idtibaa' uncovering occurs." And in 'Al-Majmoo' of an-Nawawee(8/75) there appears
what shows that there is difference of opinion in the matter between the Shafi'i
scholars, he says:" There are two sayings in that. Firstly, and this is correct
upon which the Jumhoor (majority) of scholars agree: That she should not run at
all - but walk whether in the night or day. Secondly, that it is mutahabb for her
to run at night when there is no one around (to see her) in the place of running
- just as for men." I (Al-Albanee) say: "And perhaps that is more cprrect - as the
origin of sa'ee (running) is the sa'ee of Haajar mother of Imaa'eel - seeking water
for her thirsty son as occurs in the hadith of Ibn 'Abbaas: "And she found as-Safaa
to be the nearest hill to her so she stood upon it, then turned towards the river-bed
to see if she could see anyone - so she went down from as-Safaa till she reached
the river-bed, raising up the border of her dress - and running fast till she crossed
the river-bed then she came to Marwah and stood upon it to see if she could see
anyone, and she could not see anyone - and she did that seven times. Ibn 'Abbaas
said: The Prophet said:'And that is the sa'ee of the people between these two'".
(Narrated by Bukharee in the Book of the Prophets)
58. As for seeing the Ka'bah - it is not possible now because of
the building between it and the Ka'bah - so should try his best to face the Ka'bah
and not do as the confused people do, who raise up their eyes and hands to the sky!
59. Narrated by Abu Nu'aim in his 'Mustakhraj of Sahih Muslim'.
60. Narrated by Ibn Abi Shaibah(4/68.69) from Ibn Mas'ood and Ibn
'Umar - May Allah be pleased with them - with two sahih isnaads. And from Al-Musayyib
ibn Raafi' al-Kaahilee and 'Urwah ibn az-Zubair. And at-Tabraani narrates it from
the Prophet but its isnaad is da'eef (weak) - 'Al-Mujmi'(3/248).
61. Or shaves it if there is sufficient time between his 'Umrah
and Hajj for his hair to grow enough (see Fath ul Baari,3/444).
62. Narrated by Bukharee and Muslim
63. 64. 63,64. This stopping and that after it
may be difficult to perform these days due to the crowd of people, so if he goes
past it to 'Arafah then it is alright insh'allah. Shaikh ul Islaam Ibn Taimiyyah
says in 'al-Fataawaa' (26:128): As for that which is from the sunnah of Rasoolullah
- staying in Minaa on Yaum -ut-Tarwiyyah and for that night, then stopping at 'Urahah',
which is between the Mash'ar ul Haraam and going from there to 'Arafah, and the
giving of Khutbah and the two prayers on the way in the middle of 'Uranah'- then
this is as agreed upon by scholars - whereas many writers do not bring it to notice
- and most people do not know due to the prevalence of invented practices."
65. I say: "And also it is not reported that the Prophet prayed
anything before Zuhr or after 'Asr in this place - or in any of his journeys - and
it is not established that he prayed any supplementary prayers in any of his journeys
except the two sunnahs of Fajr and the Witr.
66. Bukharee narrates it from Ibn 'Umar with mu'allaq isnaad. See
'Mukhtasar-al-Bukhari'(3/89/25).
67. Hasan or Sahih hadith. With more than one isnaad - refer to
'As-Saheehah,(no.1503)'.
68. As that is established from the Prophet - as is explained in
the Original.
69. Narrated by Muslim and others. See 'At-Targheeb'(2/129).
70. Narrated by AHmad and others - and authenticated by a number
of scholars - as I have explained in 'Takhreej ut-Targheeb'.
71. This was said ny Shaikh-ul-Islaam Ibn Taimiyyah, its being
established from the Prophet and his companions, in al-Bukhari (25/94/801) (Mukhtasar
al-Bukhari).
72. Ibn Taimiyyah says: "And when he reaches Muzdalifah he prays
Maghrib before making the camels kneel down if possible, then after making them
kneel they pray 'Ishaa - and if they delay the 'Ishaa somewhat then there is no
harm."
73. As for the addition "Allahummaj'alhu Hajjan mabrooran...."
which some writers mention - it is not established from the Prophet as I have explained
in 'Ad-Daee'fah' (no.1107).
74. Narrated in Ibn Khuzaimah's 'Saheeh' - where he says: Hadith
saheeh, and explaining with this narration what is unclear in others and that what
is intended by 'until he stoned Jamrat ul 'Aqabah' is 'finished stoning it' (Fath
ul Baaree, no.1426).
75. And this point has been fully explained in the Original - so
refer to that if you wish to receive the proof of the matter (p.30).
76. And this hadith is sahih and has been authenticated by a number
of scholars, from among them Ibn ul Qayyim, as I have explained in 'Sahih Abi Dawud'
(no.1745). And when some of the distinguished scholars came upon this hadith before
the spread of this treatise- they regarded it as something strange - some of them
quickly declaring it to be weak - as I myself did in some of my earlier works -
based upon Abu Dawud's isnaad - eventhough Ibn ul Qayyim strengthened it in his
'Tahdheeb' of Abi Dawud, and as did Al-Haafiz (Ibn Hajr) in 'At-Talkhees' - by keeping
silent about it. And I have found other chains of narration for it which will convince
anyone looking into the matter of its being raised from the level of da'eef to level
of its being saheeh. However due to there being in a reference work not in common
use by the large majority - and that is Imaam at-Tahaawis 'Sharh Ma'aanee ul 'Athaar'-
these people quickly declared its something strange or being da'eef and they were
encouraged in this by the fact that they found that some of the earlier scholars
had said: 'And I do not know any scholar who has ruled according to that.' And that
is a negation of something - it is not a piece of definite known amongst the scholars
that lack of knowledge of something does not mean absence of knowledge of it. So
when a hadith is established to have come from Rasoolullah and is a relevant proof
- as this is - then it is obligatory to act upon it straight away, not waiting to
see if the scholars know of it or not, just as Imaam ash-Shaafi'ee said "A narration
is to be accepted as soon as it is confirmed even if none of the scholars are acting
upon it like the narrations which they accept - for the hadith of Rasoolullah is
confirmed on its own not by anyone's acting on it afterwards." I say: So the hadith
of Rasoolullah is above needing to be attested to by the actions of scholars according
to it, as it is a source (of knowledge) by itself, judging not being judged. And
along with that, indeed, some of the scholars have acted upon this particular hadith
- from them 'Urwah ibn az-Zubair - the greatest Taabi'ee - so can there remain any
excuse for anyone to leave action according to this hadith: So verily therein is
a warning for any who have a perceptive heart or listens attentively. And this is
more fully explained in the Original. And you should be aware that the stoning of
the Jamrah is for the pilgrims as the 'Eid prayer for the rest of the people, therefore,
Imaam AHmad liked that the time for the 'Eid prayer in different parts should be
that of the time of sacrifice in Minaa, And the Prophet gave Khutbah on the Day
of Sacrifice after the stoning just as he used to give the Khutbah in Madinah after
'Eid prayer - so some people holding it as being desirable to offer 'Eid prayer
in Minaa, taking as their evidence the word of general profs or analogy - is a mistake
and neglect of the Sunnah - As neither the Prophet nor the khulafaa after him ever
prayed the 'Eid prayer at Minaa. See 'Fatawaa Ibn Taimiyyah'(26:180).
77. I say: And there is in this hadith two great allowancesfor
the pilgrims - and a solution for most of the problems of the piling up of slaughtered
animals in the slaughter- house - which has led to those in control there to have
to bury some in the earth - and he who wishes to see the matter more fully laid
out should return to the Original (pp.82-988).
78. And there is a hadith from the Prophet narrated by Jaabir -
reported by Abu Dawud and others - see 'AL-Irwaa'(no.1138) and another by Baihaqee
(9/289). And it is narrated from Ibn 'Umar that he liked the animal to be made to
face the Qiblah when slaughtered. And Abdur-Razzaaq(no.8585) narrates with sahih
isnaad from ibn 'Umar, that he disliked to eat from an animal slaughtered facing
other than the Qiblah.
79. Al-Haafiz (Ibn Hajr) says (10/16): "That it will be easier
for the one slaughtering to take the knife in his right hand, and to hold its head
with his left." I say: And causing it to die down and placing the foot on its side
is what is narrated by Bukharee and Muslim.
80. Sahih Abi Dawud (no.1550). And there is after it a supporting
hadith from Ibn'Umar like it - narrated by Bukharee and Muslim.
81. Narrated by Maalik with sahih isnaad reaching Ibn 'Umar and
Bukharee brings it in a chapter heading while signifying its authenticity Mukhtasar
of Bukharee no.330).
82. Reported by Abu Dawud and others narrated by Jaabir - and it
has support from the hadith of Abu Sa'eed al Khudnee reported by Abu Ya'laa - as
occurs in 'al-Majma' (4/22) - see "Al-Irwaa' (no.1118).
83. Reported by Muslim and others from 'Aa'ishah - see 'AL-Irwaa'
- and Ibn Taimiyyah in his book 'Al-Mansik' added: "........(As You accepted from
Ibrahim whom You took as a chosen friend)", and I cannot find it in any of the books
of Sunnah which are with me.
84. Reported by Bukharee with mu'allaq isnaad (see Glossary). Its
isnaad is joined by Abu Dawud and others. See Sahih Abi Dawud (nos.1700,1701).
85. Reported by AHmad, authenticated by Ibn Hibbaan, and I hold
it to be authentic due to its multiple lines of transmission. See 'As-Saheehah'(no.2476).
86. Al Qaani' is the one who asks. And Al Mu'tarr is the one who
begs by displaying the weakness of his body.
87. Narrated by Bukharee and others. See 'Irwa ul Ghaleel' (no.964).
As for Ibn Taimiyyah's saying (p.388) "And the Mutamatti' must fast part of the
three days before putting of the iHraam for Hajj on the Day of Tarwiyya" - I do
not know any proof for it. Rather it seems to go against the clear meaning of the
ayah and hadith, and Allah knows best.
88. Reported by Bukharee and Muslim and others from the hadith
of Ibn 'Umar and others - see 'Al-Irwaa' (no.1084).
89. Reported by Muslim and others, see 'Al-Irwaa' (no.1089), and
Sahih Abi Dawud (no.1730). And this is one of those matters in which Ibn al Hammaam
the Hanaafi scholar agrees that the Hanaafi scholars have gone against the Sunnah.
So what have the blind followers to say of that?
90. Sahih hadith - 'Al Ahaadith us-Saheehah' (no.605), Sahih Abi
Dawud (no.1732).
91. Ibn Taimiyyah says: "And if he shortens it he draws it together
and shortens it up to the length of a finger joint or less - or more, and the woman
does not shorten in excess of that - as for the man he may shorten it as much as
he pleases."
92. Report by Bukharee and Abu Dawud from a number of the companions
- see Sahih Abi Dawud (nos.1705,1707,1709,1710) and 'Mukhtasar ul-Bukharee' (no.847).
93. Narrated by Bukharee with mu'allaq isnaad - connected by Abu
Dawud. See Sahih Abi Dawud (no.1700) and 'Irwaa ul Ghaleel' (no.1064).
94. 95. 94,95. Narrated by Abu Dawud and others.
See Sahih Abi Dawud (no.1710)
96. Narrated by Bukharee with mu'allaq isnaad. Connected by Ibn
Abi Shaibah and others. See 'Mukhtasar al Bukharee' (no.319,1/p.386).
97. Narrated by Bukharee with mu'allaq isnaad. Connected by Abdur-Razzaaq.
See 'Mukhtasar al Bukharee'(no.318).
98. Narrated by 'Abd ur-Razzaaq (no.9012) with sahih isnaad from
Ibn 'Umar.
99. I say: And Allaah knows better which of them Rasoolullah did
- and it may be that he prayed twice with them - the first being Fard and the second
nafl as he did in some of his battles.
100. 101. 102. 100,101,102.
All of this is established in the hadith of Ibn Mas'ood reported by Bukharee and
Muslim and others - and as for what occurs in some Hajj books that he should face
the Qiblah upon stoning Jamrat-ul-Aqabah, then that contradicts this authentic hadith
- and whatever contradicts it is shaadh (Glossary), or rather munkar (Glossary)
as I have explained in 'Ad-Da'eefah'(no.4864).
103. Shaikh-ul-Islaam Ibn Taimiyyah says: "So if the sun sets
and he is still in Minaa - then he must remain for the stoning on the third day".
I say: And the great majority of scholars agree on that - contrary to what Ibn Hazm
says in 'Al-Muhallaa' (7.185). And An-Nawaawi drives proof for them(the majority)
from what is understood from Allaah ta'alas saying: faman ta'ajjala fee yaumaini
falaa ithma 'alaihi (8:283): "And the day (al-Yaum) is a name for the daytime not
including the night". And using what is confirmed from 'Umar and his son 'Abdullah
who both said : "Whoever is at Minaa on the second day and the evening comes upon
him - then let him stay until the next day and leave together with the people."
And the wording of 'Al-Muwatta' from Ibn 'Umar is: "Then let him not leave until
he has stoned the Jamaraat on the next day." And Imaam Muhamad in his Muwatta (p.233)
narrates it from Imaam Maalik and says: "And that is what we accept, and it is the
saying of Abu Hanifah and people in general."
104. Reported by Bukharee and Muslim and others - see 'Al-Irwaa'
(no.1097). And I have pointed out there that my narrating it as being from the hadith
of Ibn 'Abbaas in the Original is a mistake.
105. Reported by Abu Dawud, At-Tirmidhi, An-Nasaa'ee and Ibn Maajah
- and authenticated by a group of the scholars. See 'Al-Irwaa'(no.1080).
106. Hadith hasan reported by Al-Bazzaar and Al-Baihaqi and others
from Ibn 'Abbaas - Ibn Hajr declaring its isnaad to be hasan, and it has supporting
narrations which I have quoted in 'As-Saheehah' (No.2477).
107. Reported with Mu'allaq isnaad by Bukharee (Mukhtasar al Bukharee,
no.287) joined by a number of scolars whom I have named in 'As-Saheehah' (no.803).
108. Reported by Tabraani and Diyaa-al-Maqdisee in 'Al-Mukhtara'
and 'Al-Mundhari' declares its isnaad to be hasan. And it is as he said as it has
another chain of transmission as I have shown in 'Tahdheer us-Saajid...' (pp.106-107
2nd edition).
109. Reported by AHmad and others from the hadith of Jaabir from
the Prophet with saheeh isnaad - and authenticated by a number of scholars whom
I have mentioned in 'Al-Irwaa' (no.1129).
110. Reported by Tirmidhee and others - authenticated by Ibn Khuzaimah
and Ibn Hibbaan and al-Haakim and others - see 'Al-Mishkaat' (no.258) and 'at-Targheeb'
(no.2/120,122).
111. Reported by Abu Dawud, Tirmidhee, an-Nasaaiee Ibn Maaja and
others - authenticated by Tirmidhee and al-Haakim and adh-Dhahbee - see 'Al-Irwaa'
(no.481).
112. Reported by Muslim and others - and a similar hadith by Bukharee.
see 'Al-Irwaa'(no.1086) and 'Saheeh Abi Dawud' (no.1747).
113. Established in the hadith of al-Haarith Ibn 'Abdullah Ibn
Aus, reported by AHmad and others. See Sahih Abi Dawud (no.1749)
114. Reported by AHmad with a sahih isnaad to the standard of
Bukharee and Muslim - who also both narrate a similar hadith - see 'Al-Irwaa' (no.1086).
And they also narrate a witness to it from the hadith of 'Aa'ishah - see Sahih Abi
Dawud (no.1748).
115. Reported by Bukharee in his 'Taareeq and Tirmidhee who declared
it to be hasan - from the hadith of 'Aa'isha - may Allaah be pleased with her -
see 'Al-Ahaadeeth-as-Saheehah' (no.883).
116. Reported by Baihaqi with a good sahih isnaad from Jaabir
- may Allaah be pleased with him. And it has an authentic mursal narration as a
witness to it reported by 'Abd-ur-Razzaaq in his 'Musannaf'(no.9127). And Ibn Taimiyyah
narrates that the salaf used to transport it.
117. Ibn Abi Shaibah - see 'al-Muhallaa (7/94-95) and its isnaad
is saheeh.